“Yes, you’ve got it.”
“Appendicitis?”
“Yes. You’d better have that thing out.”
“Right away?”
“Well, you might as well. What’s the use of waiting? You would only get into trouble with it.”
And immediately he called up the hospital.
I walked down the brownstone stairs of the doctor’s house, thinking that it would be nice, in the hospital, with nuns to look after me: but at the same time I was already having visions of mishaps, fatal accidents, slips of the knife that would land me in the grave.... I made a lot of prayers to Our Lady of Lourdes and went home to Perry Street to get a toothbrush and a copy of Dante’s Paradiso.
And so I started back uptown. In the Fourteenth Street subway station there was a drunk. And he was really drunk. He was lying prostrate in the middle of the turnstiles, in everybody’s way. Several people pushed him and told him to get up and get out of there, but he could not even get himself up on his feet.
I thought to myself: “If I try to lift him out of there, my appendix will burst, and I too will be lying there in the turnstiles along with him.” With my nervousness tempered by a nice warm feeling of smugness and self-complacency, I took the drunk by the shoulders and laboriously hauled him backwards out of the turnstiles and propped him up against the wall. He groaned feebly in protest.
Then, mentally congratulating myself for my great solicitude and charity towards drunks, I entered the turnstile and went down to take the train to the hospital on Washington Heights. As I looked back, over my shoulder, from the bottom of the stairs, I could see the drunk slowly and painfully crawling back towards the turnstile, where he once again flung himself down, prostrate, across the opening, and blocked the passage as he had done before.
It was night when I got out of the station uptown, and started to climb scores of monumental steps to the top of the bluff where St. Elizabeth’s Hospital was. Ice was shining in the branches of the trees, and here and there bright icicles would break off and fall and shatter in the street. I climbed the steps of the hospital, and entered the clean shiny hall and saw a crucifix and a Franciscan nun, all in white, and a statue of the Sacred Heart.
I was very sick when I came out of the ether, and I filled myself full of swords by taking a clandestine drink of water before I should have done so. But one of the nuns who was on night duty brought me a glass of what tasted like, and turned out to be, anisette. It braced me up considerably. After that, when I could eat again, I began to sit up and read Dante in bed, and the rest of the ten days were indeed a paradise.
Every morning, early, after I had washed my teeth and the nurse had fixed my bed, I would lie quiet, in happy expectancy, for the sound of the little bell coming down the hall which meant: Communion. I could count the doors the priest entered, as he stopped at the different rooms and wards. Then, with the nuns kneeling in the door, he came to my bedside with the ciborium.
“Corpus Domini Nostri Jesu Christi custodiat animam tuam in vitam aeternam.”
And he was gone. You could hear the bell disappear down the corridor. Under the sheet my hands folded quietly with my rosary between my fingers. It was a rosary John Paul had given me for Christmas: since he did not know the difference between one rosary and another, he had let himself be cheated in some pious store, and bought some beads that looked good but which fell to pieces in six months. It was the kind of rosary that was meant to be looked at rather than used. But the affection which it represented was as strong as the rosary itself was weak, and so, while the beads held together, I used them in preference to the strong, cheap, black wooden beads made for workmen and old Irish washwomen which I had bought for twenty-five cents in the basement of Corpus Christi during the mission.
“You go to Communion every day?” said the Italian in the next bed. He had got himself full of pneumonia shovelling snow all night for the WPA.
“Yes,” I said, “I am going to be a priest.”
“You see this book,” I said to him, later in the day. “That’s Dante’s Paradiso.”
“Dante,” he said, “an Italian.” And he lay on the bed with his eyes staring at the ceiling and said nothing more.
This lying in bed and being fed, so to speak, with a spoon was more than luxury: it was also full of meaning. I could not realize it at the time—and I did not need to: but a couple of years later I saw that this all expressed my spiritual life as it was then.
For I was now, at last, born: but I was still only new-born. I was living: I had an interior life, real, but feeble and precarious. And I was still nursed and fed with spiritual milk.
The life of grace had at last, it seemed, become constant, permanent. Weak and without strength as I was, I was nevertheless walking in the way that was liberty and life. I had found my spiritual freedom. My eyes were beginning to open to the powerful and constant light of heaven and my will was at last learning to give in to the subtle and gentle and loving guidance of that love which is Life without end. For once, for the first time in my life, I had been, not days, not weeks, but months, a stranger to sin. And so much health was so new to me, that it might have been too much for me.
And therefore I was being fed not only with the rational milk of every possible spiritual consolation, but it seemed that there was no benefit, no comfort, no innocent happiness, even of the material order, that could be denied me.
So I was all at once surrounded with everything that could protect me against trouble, against savagery, against suffering. Of course, while I was in the hospital, there were some physical pains, some very small inconveniences: but on the whole, everybody who has had an ordinary appendix operation knows that it is really only a picnic. And it was certainly that for me. I finished the whole Paradiso, in Italian, and read part of Maritain’s Preface to Metaphysics.
After ten days I got out and went to Douglaston, to the house where my uncle and aunt still lived and where they invited me to rest until I was on my feet again. So that meant two more weeks of quiet, and undisturbed reading. I could shut myself up in the room that had once been Pop’s “den,” and make meditations, and pray, as I did, for instance, on the afternoon of Good Friday. And for the rest my aunt was willing to talk all day about the Redemptorists whose monastery had been just down the street when she had been a little girl in Brooklyn.
Finally, in the middle of Easter week, I went to my doctor and he ripped off the bandages and said it was all right for me to go to Cuba.
I think it was in that bright Island that the kindness and solicitude that surrounded me wherever I turned my weak steps, reached their ultimate limit. It would be hard to believe that anyone was so well taken care of as I was: and no one has ever seen an earthly child guarded so closely and so efficiently and cherished and guided and watched and led with such attentive and prevenient care as surrounded me in those days. For I walked through fires and put my head into the mouths of such lions as would bring grey hairs even to the head of a moral theologian, and all the while I was walking in my new simplicity and hardly knew what it was all about, so solicitous were my surrounding angels to whisk the scandals out from the path of my feet, and to put pillows under my knees wherever I seemed about to stumble.
I don’t believe that a saint who had been elevated to the state of mystical marriage could walk through the perilous streets and dives of Havana with notably less contamination than I seem to have contracted. And yet this absence of trouble, this apparent immunity from passion or from accident, was something that I calmly took for granted. God was giving me a taste of that sense of proprietorship to which grace gives a sort of a right in the hearts of all His children. For all things are theirs, and they are Christ’s, and Christ is God’s. They own the world, because they have renounced proprietorship of anything in the world, and of their own bodies, and have ceased to listen to the unjust claims of passion.
Of course, with me there was no question of any real detachment. If I did not listen to my passions it was b
ecause, in the merciful dispensation of God, they had ceased to make any noise—for the time being. They did wake up, momentarily, but only when I was well out of harm’s way in a very dull and sleepy city called Camagüey where practically everybody was in bed by nine o’clock at night, and where I tried to read St. Teresa’s Autobiography in Spanish under the big royal palms in a huge garden which I had all to myself.
I told myself that the reason why I had come to Cuba was to make a pilgrimage to Our Lady of Cobre. And I did, in fact, make a kind of a pilgrimage. But it was one of those medieval pilgrimages that was nine-tenths vacation and one-tenth pilgrimage. God tolerated all this and accepted the pilgrimage on the best terms in which it could be interpreted, because He certainly beset me with graces all the way around Cuba: graces of the kind that even a person without deep spirituality can appreciate as graces: and that is the kind of person I was then and still am.
Every step I took opened up a new world of joys, spiritual joys, and joys of the mind and imagination and senses in the natural order, but on the plane of innocence, and under the direction of grace.
There was a partial natural explanation for this. I was learning a thing that could not be completely learned except in a culture that is at least outwardly Catholic. One needs the atmosphere of French or Spanish or Italian Catholicism before there is any possibility of a complete and total experience of all the natural and sensible joys that overflow from the Sacramental life.
But here, at every turn, I found my way into great, cool, dark churches, some of them with splendid altars shining with carven retables or rich with mahogany and silver: and wonderful red gardens of flame flowered before the saints or the Blessed Sacrament.
Here in niches were those lovely, dressed-up images, those little carved Virgins full of miracle and pathos and clad in silks and black velvet, throned above the high altars. Here, in side chapels, were those pietas fraught with fierce, Spanish drama, with thorns and nails whose very sight pierced the mind and heart, and all around the church were many altars to white and black saints: and everywhere were Cubans in prayer, for it is not true that the Cubans neglect their religion—or not as true as Americans complacently think, basing their judgements on the lives of the rich, sallow young men who come north from the island and spend their days in arduous gambling in the dormitories of Jesuit colleges.
But I was living like a prince in that island, like a spiritual millionaire. Every morning, getting up about seven or half-past, and walking out into the warm sunny street, I could find my way quickly to any one of a dozen churches, new churches or as old as the seventeenth century. Almost as soon as I went in the door I could receive Communion, if I wished, for the priest came out with a ciborium loaded with Hosts before Mass and during it and after it—and every fifteen or twenty minutes a new Mass was starting at a different altar. These were the churches of the religious Orders—Carmelites, Franciscans, the American Augustinians at El Santo Cristo, or the Fathers of Mercy—everywhere I turned, there was someone ready to feed me with the infinite strength of the Christ Who loved me, and Who was beginning to show me with an immense and subtle and generous lavishness how much He loved me.
And there were a thousand things to do, a thousand ways of easily making a thanksgiving: everything lent itself to Communion: I could hear another Mass, I could say the Rosary, do the Stations of the Cross, or if I just knelt where I was, everywhere I turned my eyes I saw saints in wood or plaster or those who seemed to be saints in flesh and blood—and even those who were probably not saints, were new enough and picturesque enough to stimulate my mind with many meanings and my heart with prayers. And as I left the church there was no lack of beggars to give me the opportunity of almsgiving, which is an easy and simple way of wiping out sins.
Often I left one church and went to hear another Mass in another church, especially if the day happened to be Sunday, and I would listen to the harmonious sermons of the Spanish priests, the very grammar of which was full of dignity and mysticism and courtesy. After Latin, it seems to me there is no language so fitted for prayer and for talk about God as Spanish: for it is a language at once strong and supple, it has its sharpness, it has the quality of steel in it, which gives it the accuracy that true mysticism needs, and yet it is soft, too, and gentle and pliant, which devotion needs, and it is courteous and suppliant and courtly, and it lends itself surprisingly little to sentimentality. It has some of the intellectuality of French but not the coldness that intellectuality gets in French: and it never overflows into the feminine melodies of Italian. Spanish is never a weak language, never sloppy, even on the lips of a woman.
The fact that while all this was going on in the pulpit, there would be Cubans ringing bells and yelling lottery numbers outside in the street seemed to make no difference. For a people that is supposed to be excitable, the Cubans have a phenomenal amount of patience with all the things that get on American nerves and drive people crazy, like persistent and strident noise. But for my own part, I did not mind any of that any more than the natives did.
When I was sated with prayers, I could go back into the streets, walking among the lights and shadows, stopping to drink huge glasses of iced fruit juices in the little bars, until I came home again and read Maritain or St. Teresa until it was time for lunch.
And so I made my way to Matanzas and Camagüey and Santiago—riding in a wild bus through the olive-grey Cuban countryside, full of sugar-cane fields. All the way I said rosaries and looked out into the great solitary ceiba trees, half expecting that the Mother of God would appear to me in one of them. There seemed to be no reason why she should not, for all things in heaven were just a little out of reach. So I kept looking, looking, and half expecting. But I did not see Our Lady appear, beautiful, in any of the ceiba trees.
At Matanzas I got mixed up in the paseo where the whole town walks around and around the square in the evening coolness, the men in one direction and the girls in the other direction, and immediately I made friends with about fifty-one different people of all ages. The evening ended up with me making a big speech in broken Spanish, surrounded by men and boys in a motley crowd that included the town Reds and the town intellectuals and the graduates of the Marist Fathers’ school and some law students from the University of Havana. It was all about faith and morals and made a big impression and, in return, their acceptance of it made a big impression on me, too: for many of them were glad that someone, a foreigner, should come and talk about these things, and I heard someone who had just arrived in the crowd say:
“¿Es católico, ese Americano?”
“Man,” said the other, “he is a Catholic and a very good Catholic,” and the tone in which he said this made me so happy that, when I went to bed, I could not sleep. I lay in the bed and looked up through the mosquito netting at the bright stars that shone in upon me through the wide-open window that had no glass and no frame, but only a heavy wooden shutter against the rain.
In Camagüey I found a Church to La Soledad, Our Lady of Solitude, a little dressed-up image up in a shadowy niche: you could hardly see her. La Soledad! One of my big devotions, and you never find her, never hear anything about her in this country, except that one of the old California missions was dedicated to her.
Finally my bus went roaring across the dry plain towards the blue wall of mountains: Oriente, the end of my pilgrimage.
When we had crossed over the divide and were going down through the green valleys towards the Caribbean Sea, I saw the yellow Basilica of Our Lady of Cobre, standing on a rising above the tin roofs of the mining village in the depths of a deep bowl of green, backed by cliffs and sheer slopes robed in jungle.
“There you are, Caridad del Cobre! It is you that I have come to see; you will ask Christ to make me His priest, and I will give you my heart, Lady: and if you will obtain for me this priesthood, I will remember you at my first Mass in such a way that the Mass will be for you and offered through your hands in gratitude to the Holy Trinity, Who has used your love
to win me this great grace.”
The bus tore down the mountainside to Santiago. The mining engineer who had got on at the top of the divide was talking all the way down in English he had learned in New York, telling me of the graft that had enriched the politicians of Cuba and of Oriente.
In Santiago I ate dinner on the terrace of a big hotel in front of the cathedral. Across the square was the shell of a five-storey building that looked as if it had been gutted by a bomb: but the ruin had happened in an earthquake not so very long before. It was long enough ago so that the posters on the fence that had been put up in front of it had time to get tattered, and I was thinking: perhaps it is now getting to be time for another earthquake. And I looked up at the two towers of the cathedral, ready to sway and come booming down on my head.
The bus that took me to Cobre the next morning was the most dangerous of all the furious busses that are the terror of Cuba. I think it made most of the journey at eighty miles an hour on two wheels, and several times I thought it was going to explode. I said rosaries all the way up to the shrine, while the trees went by in a big greenish-yellow blur. If Our Lady had tried to appear to me, I probably would never even have gotten a glimpse of her.
I walked up the path that wound around the mound on which the Basilica stands. Entering the door, I was surprised that the floor was so shiny and the place was so clean. I was in the back of the church, up in the apse, in a kind of oratory behind the high altar, and there, facing me, in a little shrine, was La Caridad, the little, cheerful, black Virgin, crowned with a crown and dressed in royal robes, who is the Queen of Cuba.
There was nobody else in the place but a pious middle-aged lady attendant in a black dress who was eager to sell me a lot of medals and so I knelt before La Caridad and made my prayer and made my promise. I sneaked down into the Basilica after that, and knelt where I could see La Caridad and where I could really be alone and pray, but the pious lady, impatient to make her deal, or perhaps afraid that I might get up to some mischief in the Basilica, came down and peeked through the door.