So I never met the Reverend George Maldon Leadbeater, though I wondered if he had read the New Testament as often as I had. Furthermore, I had read If Winter Comes when it first came out; it had been the theme of an extravagant encomium from the Right Honourable William Lyon Mackenzie King, Prime Minister of Canada; he had said it was unquestionably the finest novel of our time, and the booksellers had played it up. It seemed to me that Mr King’s taste in literature, like Leadbeater’s in religion, was evidence of a sweet tooth, and nothing more.
(4)
Boy and Leola left the ship at Southampton. I went on to Antwerp, because the first object of my journey was a tour of the battlefields. Unrecognizable, of course. Neat and trim in the manner of the Low Countries; trenches known to me as stinking mudholes were lined with cement, so that ladies would not dirty their shoes. Even the vast cemeteries woke no feeling in me; because they were so big I lost all sense that they contained men who, had they lived, would have been about my age. I got out as soon as I had scoured Passchendaele for some sign of the place where I had been wounded, and where I had encountered the little Madonna. Nobody I could find was of any use in suggesting where I might have been; the new town had probably buried it under streets and houses. Figures of Our Lady—yes, there were plenty of those, in churches and on buildings, but most of them were new, hideous and unrevealing. None was anything like mine. I would have known her anywhere, as of course I did, many years later.
It was thus my interest in medieval and Renaissance art—especially religious art—came about. The little Madonna was a bee in my bonnet; I wanted to see her again, and quite unreasonably (like a man I knew who lost a treasured walking-stick in the London Blitz and still looks hopefully in every curiosity shop in case it may turn up) I kept hoping to find her. The result was that I saw a great many Madonnas of every period and material and quickly came to know a fair amount about them. Indeed, I learned enough to be able to describe the one I sought as a Virgin of the Immaculate Conception, of poly-chromed wood, about twenty-four inches high, and most probably of Flemish or North German workmanship of the period between 1675 and 1725. If you think I put this together after I had found her, I can only assure you that you are wrong.
First my search, then a mounting enthusiasm for what I saw, led me to scores of churches through the Low Countries, France, Austria, and Italy. I had only afforded myself a few weeks, but I sent for more money and stayed until the latest possible date in August. What are you doing here, Dunstan Ramsay? I sometimes asked myself, and when I had got past telling myself that I was feeding a splendid new enthusiasm for religious art and architecture I knew that I was rediscovering religion as well. Do not suppose I was becoming “religious”; the Presbyterianism of my childhood effectively insulated me against any enthusiastic abandonment to faith. But I became aware that in matters of religion I was an illiterate, and illiteracy was my abhorrence. I was not such a fool or an aesthete as to suppose that all this art was for art’s sake alone. It was about something, and I wanted to know what that something was.
As an historian by training, I suppose I should have begun at the beginning, wherever that was, but I hadn’t time. Scenes from the Bible gave me no difficulty; I could spot Jael spiking Sisera, or Judith with the head of Holofernes, readily enough. It was the saints who baffled me. So I got to work on them as best I could, and pretty soon knew that the old fellow with the bell was Anthony Abbot, and the same old fellow with hobgoblins plaguing him was Anthony being tempted in the desert. Sebastian, that sanctified porcupine, was easy, and so was St Roche, with the dog and a bad leg. I was innocently delighted to meet St Martin, dividing his cloak, on a Swiss coin. The zest for detail that had first made me want to be a polymath stood me in good stead now, for I could remember the particular attributes and symbols of scores of saints without any trouble, and I found their legends delightful reading. I became disgustingly proud and began to whore after rare and difficult saints, not known to the Catholic faithful generally. I could read and speak French (though never without a betraying accent) and was pretty handy in Latin, so that Italian could be picked up on the run—badly, but enough. German was what I needed, and I determined to acquire it during the coming winter. I had no fear; whatever interested me I could learn, and learn quickly.
At this time it never occurred to me that the legends I picked up were quite probably about people who had once lived and had done something or other that made them popular and dear after death. What I learned merely revived and confirmed my childhood notion that religion was much nearer in spirit to the Arabian Nights than it was to anything encouraged by St James’ Presbyterian Church. I wondered how they would regard it in Deptford if I offered to replace the captive Dove that sat on the topmost organ pipe with St James’ own cockleshell. I was foolish and conceited, I know, but I was also a happy goat who had wandered into the wondrous enclosed garden of hagiology, and I grazed greedily and contentedly. When the time came at last for me to go home, I knew I had found a happiness that would endure.
(5)
Schoolmastering kept me busy by day and part of each night. I was an assistant housemaster, with a fine big room under the eaves of the main building, and a wretched kennel of a bedroom, and rights in a bathroom used by two or three other resident masters. I taught all day, but my wooden leg mercifully spared me from the nuisance of having to supervise sports after school. There were exercises to mark every night, but I soon gained a professional attitude towards these woeful explorations of the caves of ignorance and did not let them depress me. I liked the company of most of my colleagues, who were about equally divided among good men who were good teachers, awful men who were awful teachers, and the grotesques and misfits who drift into teaching and are so often the most educative influences a boy meets in school. If a boy can’t have a good teacher, give him a psychological cripple or an exotic failure to cope with; don’t just give him a bad, dull teacher. This is where the private schools score over state-run schools; they can accommodate a few cultured madmen on the staff without having to offer explanations.
The boys liked me for my wooden leg, whose thuds in the corridor gave ample warning of my approach and allowed smokers, loafers, and dreamers (these last two groups are not the same) to do whatever was necessary before I arrived. I had now taken to using a cane except when I was very much on parade, and a swipe with my heavy stick over the behind was preferred by all sensible boys to a tedious imposition. I may have been the despair of educational psychologists, but I knew boys and I knew my stuff, and it quickly began to show up in examination results.
Boy Staunton was also distinguishing himself as an educator. He was educating Leola, and as I saw them pretty regularly I was able to estimate his success. He wanted to make her into the perfect wife for a rising young entrepreneur in sugar, for he was working hard and fast, and now had a foot in the world of soft drinks, candy, and confectionery.
He had managed brilliantly on a principle so simple that it deserves to be recorded: he set up a little company of his own by borrowing $5000 for four months; as he already had $5000 it was no trouble to repay the loan. Then he borrowed $10,000, and repaid with promptitude. On this principle he quickly established an excellent reputation, always paying promptly, though never prematurely, thereby robbing his creditor of expected interest. Bank managers grew to love Boy, but he soon gave up dealing with branches, and borrowed only at Head Office. He was now a favoured cherub in the heaven of finance, and he needed a wife who could help him to graduate from a cherub to a full-fledged angel, and as soon as possible to an archangel. So Leola had lessons in tennis and bridge, learned not to call her maid “the girl” even to herself, and had no children as the time was not yet at hand. She was prettier than ever, had acquired a sufficient command of cliché to be able to talk smartly about anything Boy’s friends were likely to know, and adored Boy, while fearing him a little. He was so swift, so brilliant, so handsome! I think she was always a little puzzled to find that she was reall
y his wife.
It was in 1927 that Boy’s first instance of startling good fortune arrived—one of those coincidences that it may be wiser to call synchronicities, which aid the ambitious—something that heaved him, at a stroke, into a higher sphere and maintained him there. He had kept up with his regiment and soldiered regularly; he had thoughts of politics, he told me, and a militia connection would earn a lot of votes. So when the Prince of Wales made his tour of Canada that year, who was more personable, youthful, cheerful, and in every way suited to be one of His Highness’s aides-de-camp than Boy Staunton? And not simply for the royal appearance in Toronto, but for the duration of the tour, from sea to sea?
I saw little of this grandeur, except when the Prince paid a visit to the school, for as it has royal patronage he was obliged to do so. We masters all turned out in our gowns and hoods, and sweating members of the Rifle Corps strutted, and yelled, and swooned from the heat, and the slight descendant of King Arthur and King Alfred and Charles the Second did the gracious. I was presented, with my V.C. pinned to the silk of my gown, but my recollection is not of the youthful Prince, but of Boy, who was quite the most gorgeous figure there that day. An Old Boy of the school, and an aide to the Prince—it was a great day for him, and the Headmaster of that day doted upon him to a degree that might have seemed a little overdone to a critical eye.
Leola was there too, for though of course she did not go with Boy on the tour, she was expected to turn up now and then at various points across Canada, just as though she happened to be there by chance. She had learned to curtsy very prettily—not easy in the skirts of the period—and eat without seeming to chew, and do other courtier-like things required by Boy. I am sure that for her the Prince was nothing more than an excuse for Boy’s brilliant appearances. Never have I seen a woman so absorbed in her love for a man, and I was happy for her and heartily wished her well.
After the Prince had gone home the Stauntons settled down again to be, in a modest manner befitting their youth, social leaders. Boy had a lot of new social usages and took to wearing spats to business. For him and for Leola their Jazz Age period was over; now they were serious, responsible Young Marrieds.
Within a year their first child was born and was conservatively, but significantly, christened Edward David. In due time—how could H.R.H. have known?—a christening mug came from Mappin and Webb, with the three feathers and Ich dien on it. David used it until he graduated to a cup and saucer, after which it stood on the drawing-room table, with matches in it, quite casually.
(6)
Doc Staunton and his wife never visited Boy and Leola, on what I suppose must be called religious grounds. When they came to Toronto, which was rarely, they asked the young Stauntons to their hotel—the cheap and conservative Carls-Rite—for a meal, but declined to set foot in a house where drink was consumed, contrary to the law of the land and against God’s manifest will. Another stone that stuck in their crop was that Boy and Leola had left the Presbyterian church and become Anglicans.
In a movement that reached its climax in 1924, the Presbyterians and Methodists had consummated a mysterium coniunctionis that resulted in the United Church of Canada, with a doctrine (soother than the creamy curd) in which the harshness of Presbyterianism and the hick piety of Methodism had little part. A few brass-bowelled Presbyterians and some truly zealous Methodists held out, but a majority regarded this union as a great victory for Christ’s Kingdom on earth. Unfortunately it also involved some haggling between the rich Presbyterians and the poor Methodists, which roused the mocking spirit of the rest of the country; the Catholics in particular had some Irish jokes about the biggest land-and-property-grab in Canadian history.
During this uproar a few sensitive souls fled to the embrace of Anglicanism; the envious and disaffected said they did it because the Anglican Church was in some way more high-toned than the evangelical faiths, and thus they were improving their social standing. At that time every Canadian had to adhere, nominally, to some church; the officials of the Census utterly refused to accept such terms as “agnostic” or “none” for inclusion in the column marked “Religion,” and flattering statistics were compiled on the basis of Census reports that gave a false idea of the forces all the principal faiths could command. Boy and Leola had moved quietly into a fashionable Anglican Church where the rector, Canon Arthur Woodiwiss, was so broadminded he did not even insist that they be confirmed. David was confirmed, though, when his time came, and so was Caroline, who appeared a well-planned two years after him.
My preoccupation with saints was such that I could not keep it out of my conversation, and Boy was concerned for me. “Watch that you don’t get queer, Dunny,” he would say, sometimes; and, “Arthur Woodiwiss says that saints are all right for Catholics, who have so many ignorant people to deal with, but we’ve evolved far beyond all that.”
As a result I sneaked even more saints into my conversation, to irritate him. He had begun to irritate rather easily, and be pompous. He urged me to get out of schoolmastering (while praising it as a fine profession) and make something of myself. “If you don’t hurry up and let life know what you want, life will damned soon show you what you’ll get,” he said one day. But I was not sure I wanted to issue orders to life; I rather liked the Greek notion of allowing Chance to take a formative hand in my affairs. It was in the autumn of 1928 that Chance did so, and lured me from a broad highway to a narrower path.
Our Headmaster of that day—your predecessor but one—was enthusiastic for what he called “bringing the world to the school and the school to the world,” and every Wednesday morning we had a special speaker at Prayers, who told us about what he did in the world. Sir Archibald Flower told us about rebuilding the Shakespeare Memorial Theatre at Stratford-on-Avon and got a dollar from nearly every boy to help do it; Father Jellicoe talked about clearing London slums, and that cost most of us a dollar too. But ordinarily our speakers were Canadians, and one morning the Headmaster swept in—he wore a silk gown, well suited to sweeping—with Mr Joel Surgeoner in tow.
Surgeoner was already pretty well known, though I had not seen him before. He was the head of the Lifeline Mission in Toronto, where he laboured to do something for destitute and defeated people, and for the sailors on the boats that plied the Great Lakes—at that time a very tough and neglected group. He spoke to the school briefly and well, for though it was plain that he was a man of little education he had a compelling quality of sincerity about him, even though I suspected him of being a pious liar.
He told us, quietly and in the simplest language, that he had to run his Mission by begging, and that sometimes begging yielded nothing; when this happened he prayed for help, and had never been refused what he needed; the blankets, or more often the food, would appear somehow, often late in the day, and more often than not, left on the steps of the Mission by anonymous donors. Now, pompous young ass that I was, I was quite prepared to believe that St John Bosco could pull off this trick when he appealed to Heaven on behalf of his boys; I was even persuaded that it might have happened a few times to Dr Barnardo, of whom the story was also told. But I was far too much a Canadian, deeply if unconsciously convinced of the inferiority of my own country and its people, to think it could happen in Toronto, to a man I could see. I suppose I had a sneer on my face.
Surgeoner’s back was to me, but suddenly he turned and addressed me. “I can see that you do not believe me, sir,” he said, “but I am speaking the truth, and if you will come down to the Lifeline some night I will show you clothes and blankets and food that God has inspired charitable men and women to give us to do His work among His forgotten children.” This had an electrical effect; a few boys laughed, the Headmaster gave me a glance that singed my eyebrows, and Surgeoner’s concluding remarks were greeted with a roar of applause. But I had no time to waste in being humiliated, for when Surgeoner looked me in the face I knew him at once for the tramp I had last seen in the pit at Deptford.
I lost no time; I was at the L
ifeline Mission that very night. It was on the ground floor of a warehouse down by the lakefront. Everything about it was poor; the lower parts of the windows were painted over with green paint, and the lettering on them—“Lifeline Mission, Come In”—was an amateur job. Inside, the electric light was scanty and eked out by a couple of coal-oil lamps on the table at the front; on benches made of reclaimed wood sat eight or ten people, of whom four or five were bums, and the rest poor but respectable supporters of Surgeoner. A service was in progress.
Surgeoner was praying; he needed a variety of things, the only one of which I can remember was a new kettle for soup, and he suggested to God that the woodpile was getting low. When he had, so to speak, put in his order, he began to speak to us, gently and unassumingly as he had done at the school that morning and I was able to observe now that he had a hearing-aid in his left ear—one of the clumsy affairs then in use—and that a cord ran down into his collar and appeared to join a bulge in the front of his shirt, obviously a receiving apparatus. But his voice was pleasant and well controlled; nothing like the ungoverned quack of many deaf people.