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In The Incredulity of Father Brown, G.K. Chesterton treats us to another set of bizarre crimes that only his ‘stumpy’ Roman Catholic prelate has the wisdom and mindset to solve. As usual, Chesterton loves playing with early twentieth-century class distinctions, ‘common-sense’ assumptions, and the often anti-Catholic biases of his characters. He loves showing, through his characters, how those who hold themselves superior to the ‘fantasies’ of Brown’s Catholic faith themselves devolve into superstitious blithering when faced with the tiniest of mysteries. In this collection, Brown finds himself as the main event at his own funeral (The resurrection of Father Brown), contemplating the possibility of death from the sky (The arrow of heaven), piercing the mystery of a dog’s ‘prophetic’ behavior (The oracle of the dog), and facing off against a curse hanging about a medieval burial (The curse of the golden cross). A collection of excellent tales from one of the finest British mystery writers.
Contains the following 8 stories:
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 it, 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 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 organised 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—-“
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