Brothers Keepers E-Book

Donald E. Westlake

• Herausgeber: Titan Books
• Kategorie: Krimi
• Serie: Hard Case Crime
• Sprache: Englisch
• Veröffentlichungsjahr: 2019

Seitenzahl: 421

Beschreibung

What will a group of monks do when their century-old monastery in New York City is threatened with demolition to make room for a new high-rise?What will a group of monks do when their two-century-old monastery in New York City is threatened with demolition to make room for a new high-rise? Anything they have to. "Thou Shalt Not Steal" is only the first of the Commandments to be broken as the saintly face off against the unscrupulous over that most sacred of relics, a Park Avenue address.Returning to bookstores for the first time in three decades, Brothers Keepers offers not only a master class in comedy from one of the most beloved mystery writers of all time but also a surprisingly heartfelt meditation on loss, temptation, and how we treat our fellow man.

Leseprobe

Contents

Cover

Title Page

Copyright

Dedication

One

Two

Three

Four

Five

Six

Seven

Eight

Nine

Ten

Eleven

Twelve

Thirteen

Fourteen

Fifteen

Sixteen

Also available from Titan Books

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“Just a second,” Brother Clemence said, and when we all turned to give him our attention he said, “I hope everybody realizes the implication of this discovery.”

Brother Oliver said, “Implication?”

“This means,” Brother Clemence said, gesturing with the rolled-up document, “that Brother Silas may have been right after all. The original lease really might have been stolen, to keep us from proving we have the right to stay here. So I think none of us should say anything to anybody about what we’ve found.”

We all agreed, rather somberly.

Brother Oliver stopped me briefly at the head of the stairs. “We’ll talk later,” he said.

“Yes, Brother,” I said.

And as I washed the attic grime from myself I wondered if Brother Clemence—or any of the others—had thought about the other implication of our find. If Brother Silas was right, if the lease had been stolen by somebody working for our enemies, who could have stolen it?

Who, but one of us…?

HARD CASE CRIME BOOKS BY DONALD E. WESTLAKE:

361

THE COMEDY IS FINISHED

THE CUTIE

FOREVER AND A DEATH

HELP I AM BEING HELD PRISONER

LEMONS NEVER LIE (writing as Richard Stark)

MEMORY

SOMEBODY OWES ME MONEY

SOME OTHER HARD CASE CRIME BOOKS YOU WILL ENJOY:

JOYLAND by Stephen King

THE COCKTAIL WAITRESS by James M. Cain

CHARLESGATE CONFIDENTIAL by Scott Von Doviak

ODDS ON by Michael Crichton writing as John Lange

BRAINQUAKE by Samuel Fuller

THIEVES FALL OUT by Gore Vidal

SO NUDE, SO DEAD by Ed McBain

THE GIRL WITH THE DEEP BLUE EYES by Lawrence Block

QUARRY by Max Allan Collins

PIMP by Ken Bruen and Jason Starr

SOHO SINS by Richard Vine

THE KNIFE SLIPPED by Erle Stanley Gardner

SNATCH by Gregory Mcdonald

THE LAST STAND by Mickey Spillane

UNDERSTUDY FOR DEATH by Charles Willeford

BrothersKEEPERS

byDonald E. Westlake

A HARD CASE CRIME BOOK

(HCC-137)

First Hard Case Crime edition: February 2019

Published by

Titan BooksA division of Titan Publishing Group Ltd144 Southwark StreetLondon SE1 0UP

in collaboration with Winterfall LLC

Copyright © 1975 by Donald E. Westlake

Cover painting copyright © 2019 by Paul Mann

All rights reserved. No part of this book may be reproduced or transmitted in any form or by any electronic or mechanical means, including photocopying, recording or by any information storage and retrieval system, without the written permission of the publisher, except where permitted by law.

This book is a work of fiction. Names, characters, places, and incidents either are the products of the author’s imagination or are used fictitiously, and any resemblance to actual events or persons, living or dead, is entirely coincidental.

Print edition ISBN 978-1-78565-715-3E-book ISBN 978-1-78565-716-0

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Typeset by Swordsmith Productions

The name “Hard Case Crime” and the Hard Case Crime logo are trademarks of Winterfall LLC. Hard Case Crime books are selected and edited by Charles Ardai.

Visit us on the web at www.HardCaseCrime.com

And this one is forBYRNE and GEORGEfellow firemen

BROTHERS KEEPERS

One

“Bless me, Father, for I have sinned. It has been four days since my last confession.”

“Yes, yes. Go on.”

Why does he always sound so impatient? Rush rush rush; that’s not the proper attitude. “Well,” I said, “let’s see.” I tried not to be rattled. “I had an impure thought,” I said, “on Thursday evening, during a shaving commercial on television.”

“A shaving commercial?” Now he sounded exasperated; it was bad enough, apparently, that I bored him, without bewildering him as well.

“It’s a commercial,” I said, “in which a blonde lady with a Swedish accent applies shaving cream to the face of a young man with a rather prognathous jaw.”

“Prognathous?” More bewildered than exasperated this time; I’d caught his attention for fair.

“That means, uh, prominent. A large jaw, that sort of sticks out.”

“Does that have anything to do with the sin?”

“No, no. I just thought, uh, I thought you wanted to know, uh…”

“This impure thought,” he said, chopping off my unfinished sentence. “Did it concern the woman or the man?”

“The woman, of course! What do you think?” I was shocked; you don’t expect to hear that sort of thing in confession.

“All right,” he said. “Anything else?” His name is Father Banzolini, and he comes here twice a week to hear our confessions. We give him a nice dinner before and a nightcap after, but he’s surly all the time, a very surly priest. I imagine he finds us dull, and would rather be hearing confessions over in the theater district or down in Greenwich Village. After all, how far can a lamb stray in a monastery?

“Um,” I said, trying to think. I’d had all my sins organized in my mind before coming in here, but as usual Father Banzolini’s asperity had thrown me off course. I’d once thought I might jot down all my sins in advance and simply read them from the paper in the confessional, but somehow that lacked the proper tone for contrition and so on. Also, what if the paper were to fall into the wrong hands?

Father Banzolini cleared his throat.

“Um,” I said hurriedly. “I, uh, I stole an orange Flair pen from Brother Valerian.”

“You stole it? Or you borrowed it?”

“I stole it,” I said, somewhat proudly. “On purpose.”

“Why?”

“Because he did the puzzle in last Sunday’s Times, and he knows that’s my prerogative. He claims he forgot. I imagine you’ll be hearing the story from his side a little later tonight.”

“Never mind anyone else’s sins,” Father Banzolini said. “Did you make restitution?”

“Beg pardon?”

A long artificial sigh. “Did you give it back?”

“No, I lost it. You didn’t see it, did you? It’s an ordinary orange—”

“No, I did not see it!”

“Oh. Well, I know it’s around here somewhere, and when I find it I’ll give it right back.”

“Good,” he said. “Of course, if you don’t find it you’ll have to replace it.”

Forty-nine cents. I sighed, but said, “Yes, I know, I will.”

“Anything else?”

I wished I could say no, but it seemed to me there had been something more than the Flair pen and the impure thought. Now, what was it? I cast my mind back.

“Brother Benedict?”

“I’m thinking,” I said. “Yes!”

He gave a sudden little jump, the other side of the small screened window. “Sorry,” I said. “I didn’t mean to startle you. But I remember the other one.”

“There’s more,” he said, without joy.

“Just one. I took the Lord’s name in vain.”

He rested his chin on his hand. It was hard to see his face in the semidark, but his eyes appeared hooded, perhaps entirely closed. “Tell me about it,” he said.

“I was in the courtyard,” I told him, “and Brother Jerome was washing windows on the second floor when he dropped the cloth. It landed on my head, wet and cold and utterly without warning, and I instinctively shouted, ‘Jesus Christ!’ ”

He jumped again.

“Whoops,” I whispered. “Did I say that too loud?”

He coughed a bit. “Perhaps more than was absolutely necessary,” he said. “Is that all of it?”

“Yes,” I said. “Definitely.”

“And do you have contrition and a firm purpose of amendment?”

“Oh, positively,” I said.

“Good.” He roused himself a bit, lifting his chin from his propped hand and shifting around on his chair. “For your penance, say two Our Fathers and, oh, seven Hail Marys.”

That seemed a bit steep for three little sins, but penances are non-negotiable. “Yes, Father,” I said.

“And it might be a good idea to close your eyes during television commercials.”

“Yes, Father.”

“Now say a good act of contrition.”

I closed my eyes and said the prayer, hearing him mumble the absolution in slurred Latin at the same time, and then my turn was finished and I left the confessional, my place being taken at once by old Brother Zebulon, tiny, bent, wrinkled and white-haired. He nodded at me and slipped behind the curtain, out of sight but not out of hearing; the cracking of his joints as he knelt down in there sounded through the chapel like a pair of rifle shots.

I knelt at the altar rail to zip through my penance, all the time trying to think where that blasted Flair could be. I’d taken it Thursday afternoon, and when I’d changed my mind the next morning—felt remorseful, in fact—the pen was absolutely nowhere to be found. This was Saturday night, and I had now spent the last day and a half looking for it, with so far not the slightest trace. What on earth had I done with it?

Finishing my penance without having solved the mystery of the missing Flair, I left the chapel and looked at the big clock in the hall. Ten-forty. The Sunday Times would be at the newsstand by now. I hurried along toward the office to get the necessary sixty cents and official permission to leave the premises.

Brother Leo was on duty at the desk, reading one of his aviation magazines. He was the exception to the rule. Brother Leo, an extremely stout man who wasn’t the slightest bit jolly. He was named for the lion, but he looked and acted more like a bear, or a bull, though fatter than either. All he cared about in this world was private aviation, the Lord knows why. Relatives from outside subscribed him to aviation magazines, which he read at all hours of the day and night. When a plane would pass over the monastery while Brother Leo was in the courtyard, he would shade his eyes with a massive pudgy hand and gaze up at the sky as though Christ Himself were up there on a cloud. And then, like as not, tell you what sort of plane it had been. “Boeing,” he’d say. “Seven-oh-seven.” What sort of response can you make to a thing like that?

Now Brother Leo put down his magazine on the reception desk and peered at me through the top half of his bifocals. “The Sunday Times,” he said.

“That’s right,” I agreed. My weekly journey on Saturday evening to get the Sunday Times afforded me a pleasure even Brother Leo’s sour disposition couldn’t spoil. It—along with Sunday Mass, of course—was the highlight of my week.

“Brother Benedict,” he said, “there’s something worldly about you.”

I looked pointedly at his magazine, but said nothing. Having just come from confession, my soul as clean and well scrubbed as a sheet on a line, I had no desire to get into an altercation in which I might become uncharitable.

Brother Leo opened the side drawer of the desk, took out the petty cash box, and placed it atop his magazine. Opening it, he scrunched among the crumbled dollar bills toward the change at the bottom, and finally came up with two quarters and a dime. He extended his hand to me, the quarters looking like nickels in his huge palm, the dime a mere dot, and I took them, saying, “Thank you, Brother. See you in a very few minutes.”

He grunted and returned to his magazine, and I went off for my weekly adventure in the outside world.

* * *

I have not always, of course, been Brother Benedict of the Crispinite Order of the Novum Mundum. In point of fact, for most of my life I wasn’t even a Roman Catholic.

I was born, thirty-four years ago, to a family named Rowbottom, and was christened Charles, after a maternal grandfather. My parents having divorced in my youth, my mother next married a gentleman called Finchworthy, whose name I then used for a while. Mr. Finchworthy died in an automobile crash while I was still in high school, and my mother for some reason I never entirely understood reverted to her maiden name, Swellingsburg, taking me with her. She and I had a falling out while I was in college, so I switched back to Rowbottom, under which name I was drafted into the Army. It was simplest to keep that name even after my mother and I settled our differences, so Charles Rowbottom I remained from then until I entered the monastery.

So much for my name. (They never leave enough room on application blanks.) As to my becoming Brother Benedict, that all began in my twenty-fourth year, when I met a young lady named Anne Wilmer, a devout Roman Catholic. We fell in love, I proposed marriage and was accepted, and at her urging I undertook instruction to enter her faith. I found Roman Catholicism endlessly fascinating, as arcane and tricky and at times unfathomable as the crossword puzzle in the Sunday Times; and when my mother passed on shortly before I was to be baptized, my new religion was a great source of solace and comfort to me.

It was also a great source of solace and comfort a short while later, when Anne Wilmer up and ran off with a Lebanese. A practicing Mohammedan. “As a jewel of gold in a swine’s snout, so is a fair woman which is without discretion.” Proverbs, XI, 22. Or, as Freud put it, “What does a woman want?”

I suppose it would be fair to say I entered the monastery on the rebound from Anne Wilmer, but that wasn’t the reason I stayed. I had always found the world contradictory and annoying, with no coherent place in it for me. Politically I disagreed equally with Left, Right and Center. I had no strong career goals, and my slight build and college education had left me little to look forward to but a lifetime spent somehow in the service of pieces of paper as a clerk or examiner, an administrator or counselor or staff member. Money was unimportant to me, so long as I was adequately fed and clothed and housed, and I saw no way that I was likely to attain fame or honor or any of the other talismans of worldly success. I was merely Charles Rowbottom, adrift in a white-collar sea of mundane purposelessness, and if Anne Wilmer had ditched me at any other time in my life I would surely have reacted like any of my ten million lookalikes; I would have been unhappy for a month or two, and then found an Anne Wilmer lookalike, and gone ahead with the marriage as originally planned.

But the timing was perfect. I had just completed my instructions in Catholicism, and my mind was full of religious repose. Father Dilray, the priest who had been my instructor, was connected with the Crispinite Order, so I already knew something about it, and when I investigated further it began to seem more and more that the Order of St. Crispin was the perfect solution to the problem of my existence.

St. Crispin and his brother St. Crispinian are the patron saints of shoemakers. In the third century the two brothers, members of a noble Roman family, traveled to Soissons where they supported themselves as shoemakers while converting many heathens to Mother Church. The emperor Maximianus (also known as Herculius) had their heads cut off around the year 286, and they were buried at Soissons. Six centuries later they were dug up again—or at any rate somebody was dug up—and transferred partly to Osnabrück and partly to Rome. Whether all the parts of each brother are in the same place or not is anybody’s guess.

The Crispinite Order of the Novum Mundum was begun in New York City in 1777 by Israel Zapatero, a half-Moorish Spanish Jew who had converted to Catholicism solely to get himself and his worldly goods safely out of Spain so he could emigrate to America, but who then underwent a miracle in mid-ocean, a vision in which Saints Crispin and Crispinian appeared to him and told him the Church had saved his life and goods so that both could be turned to the greater glory of God. His name meaning “shoemaker” in Spanish, it was the shoemaker brothers who had been dispatched to give him his instructions. He was to found a monastic order on Manhattan Island, devoted to contemplation and good works and meditation on the meaning of Earthly travel. (Crispin and Crispinian had traveled to the scene of their missionary work, and their remains had traveled again several centuries after their deaths; Israel Zapatero was at the moment of his miracle traveling; and the very concept of shoes implies travel.)

Thus, upon arrival in New York, Zapatero took a ninety-nine-year lease on a bit of land north of the main part of Manhattan, assembled some monks from somewhere, and built a monastery. The Order sputtered along, supported by Zapatero and by begging, but never had more than half a dozen monks in residence until the Civil War, when a sudden upsurge in vocations occurred. Just after the turn of the century there was a schism, and a dissident faction went off to found the Crispinianite Order in South Brooklyn, but that by-blow faded away long since, while the original Order has continued to prosper, within its limitations.

The limitations are many. We are still within the confines of the one original monastery, with no intention or hope of ever expanding. We are neither a teaching nor a missionary Order, and so are little heard of in the outside world. We are a contemplative Order, concerning ourselves with thoughts of God and Travel. There are at the moment sixteen of us, housed in the original Spanish-Moorish-Colonial-Greek-Hebraic building put up by Israel Zapatero nearly two centuries ago, which has room for only twenty residents at the most. Our meditations on Travel have so far produced the one firm conclusion that Travel should never be undertaken lightly, and only when absolutely necessary to the furthering of the glory of God among men—which means we rarely go anywhere.

All of which suits me admirably. I prefer not to be part of a large sprawling hierarchical organization, some monkish Pentagon somewhere, but feel more comfortable with the casual comradeship possible among sixteen mild-mannered men sharing the same roof. I also like the monastery building itself, its tumbled-together conglomeration of styles, the dark warmth of the chestnut woodwork everywhere within, the intricate carving in the chapel and refectory and offices, the tile mosaic floors, the arched ceilings, the gray stone block exterior: the whole giving the effect of a California Spanish mission and a medieval English monastery intermingled in the mind of Cecil B. DeMille.

As to Travel, I never did care much for that. I am perfectly willing to spend the rest of my life within the monastery walls as Brother Benedict, now and forever.

Except, of course, for my weekly sally to Lexington Avenue for the Sunday Times.

* * *

I strode briskly down Lex toward the newsstand, brown robe whishing around my legs, cross dangling at my side from the white cord that encircled my waist, sandals slapping the pavement with a double te-thwack. It was a beautiful crisp late autumn evening, the first weekend in December, perfect for a walk. The air was clean and chill, the sky was clear, and a few of the brightest stars could actually be seen through New York’s aureole.

The sidewalks were crowded with Saturday night revelers; couples strolling hand in hand, cheerful groups in loud happy conversation. I returned the occasional surprised look with a smile and a nod, and strode on. Some evenings I was treated to passing witticisms from people misunderstanding my garb and thinking me merely an isolated nut, but those were mostly out-of-towners who did that; New Yorkers are used to weirdos on their streets.

There were no remarks tonight, though a sidewalk Santa ringing a bell over a charity pot did give me a wave, as to a colleague. I was dubious, but I smiled back, and walked on to the newsstand, where the newsie said, as usual, “Evening, Father.”

“Evening,” I said. Years ago I gave up trying to explain to him that I was not a Father but a Brother, not a priest but a monk. I cannot say Mass or hear confessions or give extreme unction or perform marriages or do any of the other priestly duties. I am the male equivalent of a nun: a Brother, as she is a Sister. But it was too fine a distinction for the newsvendor, who from his accent I took to be Jewish, out of Russia via Brooklyn. After a year or so of gentle corrections, week in and week out, I had finally given up and now acknowledged the greeting for what it was—a friendly salutation between merchant and customer—and let it go at that.

The Sunday Times is never a particularly small newspaper, but in the two months before Christmas it becomes positively engorged, reaching at times to a thousand pages. It has been my practice for years to stop at the trash basket just north of the newsstand and lighten my load by depositing therein those sections of the paper we have no use for in the monastery. (There was some discussion several years ago, led mostly by Brother Flavian, a true firebrand, that this habit of mine was actually a form of censorship, but that storm long since abated, mostly because it simply wasn’t true.) The Classified sections go, of course, and all advertising supplements, and Real Estate. Travel And Resorts goes, since the Times’s philosophy in re Travel is so utterly at variance with our own. (Brother Flavian’s chief weapon of attack that was, till he admitted he himself wouldn’t read Travel And Resorts if I did bring it home.) At the request of various Brothers, however, I do keep News, Sports, Book Review, Magazine, Week In Review and Arts And Leisure. Which, prior to Christmas, is armload enough for anyone.

And so I headed home, slightly lightened. As I walked tonight I reflected on how totally this neighborhood had changed since Israel Zapatero and his tiny band had first put up our building on a leased bit of barren land surrounded by farms and woods and small—but growing—communities. Zapatero would hardly recognize the place now, nestled amid the hotels and office buildings of midtown Manhattan. We are on Park Avenue between 51st and 52nd Streets, and the city has rather grown up around us. The Waldorf-Astoria is two blocks to the south, the Manufacturers Hanover Trust Building is across the way, the House of Seagram is one block to the north, the Racquet and Tennis Club is diagonally opposite, and our other near neighbors include the International Telephone & Telegraph Building, the Colgate-Palmolive Building, and Lever House. We have been called an anachronism, our little monastery squatting amid all those high-priced high rises, and I suppose we are. But we don’t mind; we rather enjoy the bustle and scurry of the world around us. It gives more meaning to our own silences and meditations.

I must say, however, that I am yet to become reconciled to the PanAm Building, jutting up out of Grand Central Station like the hilt of a bayonet out of some beautiful creature that has been stabbed in the back. Much construction has been undertaken on Park Avenue in the past decade or so, and while beauty rarely has seemed to have been a part of the overall intention, most of the buildings are at least clean and neat and inoffensive, like a bleached bone in the desert. Only PanAm rouses me to an un-Christlike irritation; but then, they have the wrong idea about Travel, too.

I returned home tonight without looking directly at PanAm—it is less garish yet more sinister after dark—and carried the paper to the calefactory, where the usual cluster of Brothers awaited its arrival. Brother Mallory, a former boxer and onetime ranking welterweight, had first call on Sports. Brother Flavian, the firebrand, was as ever pacing by the doorway awaiting the editorial page in the Week In Review. Brother Oliver, our Abbot, has priority on the News section, and Brother Peregrine, whose checkered career in the theater included both set design Off Broadway and summer theater ownership somewhere in the Midwest, kept up with his former vocation through Arts And Leisure. The Book Review was for Brother Silas, who had once had published a nonfiction book describing his career as pickpocket-burglar (all prior to his joining our Order, of course), and I myself kept the Magazine, with its crossword puzzle; my one vice.

Which meant that I didn’t read Ada Louise Huxtable’s column on architecture in Arts And Leisure until the following afternoon. The instant I did, of course, I went direct to the Abbot.

* * *

“Brother Oliver,” I said.

He lowered his brush and looked at me reluctantly. “Is it important?” he asked.

“I’m afraid it is.” I nodded at his latest Madonna and Child—a bit darker in feeling than his usual mode, though Mary did have some sort of unfortunate smirk on her face that left the impression she’d just kidnapped the child in her arms—and said, “I wouldn’t disturb you otherwise.”

He sighed, and put down palette and brush. “Very well,” he said. Stocky and white-haired and as gentle as any dishwashing product on the market, Brother Oliver was now sixty-two and had been Abbot since he was fifty-six. He’d taken up painting only four years ago, and had already filled most of our corridors with his Madonnae and Children, done in a number of recognizable styles and with a great deal of meticulous craftsmanship, but not very much talent.

Still, it was better than all those lumpishly leaded stained glass windows the previous Abbot, Brother Jacob, had constructed during his tenure and had caused to be placed in all the bedroom windows, eliminating at one stroke light and air and the view. (Those windows were now stacked in the attic, along with Abbot Ardward’s matchstick mangers, Abbot Delfast’s photo albums of the changing seasons in our courtyard, and Abbot Wesley’s fourteen-volume novel on the life of St. Jude the Obscure. Space had been left up there for Madonnae and Children, though no one ever said so out loud.)

Even after putting down his palette and brush, Brother Oliver gazed wistfully at his painting a few seconds longer, studying it as though he would have liked to enter it, climb in and go for a stroll amid the broken stone columns in the murky background. But then he shook his head, turned to me, and said, “What is it, Brother Benedict?”

“This,” I said, and handed him the paper, folded to the right part of the right page.

He took the paper from me, frowning, and I watched his lips move as he read the headline: SOME DISASTERS WHICH MAY NOT HAPPEN. His frown intensified. “What is this?”

“Ada Louise Huxtable’s column,” I explained. “She writes on architecture for the Times.”

“Architecture?” He gave the paper a puzzled look, his painting a forlorn look, and me an almost annoyed look. “You want me to read a column about architecture?”

“Yes, please.”

He sighed again. Then, slowly and with much reluctance, he began to read.

I myself had only gone through the article twice, but the relevant paragraphs were already so fixed in my brain that I could almost quote them word for word. Paragraph one: “The struggle to retain the best of our heritage in the teeth of real estate interests motivated exclusively by short-term considerations of profit is an unending one. For each battle won or lost, three more battlegrounds appear, and the forces of tradition and good taste must hurriedly regroup themselves and hare off yet again. Today, we’ll mention a few of the most recent combat zones where the issue still remains in doubt, and some others looming just over the horizon.”

The succeeding paragraphs then dealt with a hotel in Baltimore, a post office in Andover, Massachusetts, a church in St. Louis, an office building in Charlotte, North Carolina, and a onetime dentists’ college in Akron, Ohio, each of these buildings being architecturally or historically valuable for one reason or another, and each of them in current danger of demolition. Then, three paragraphs from the end, there came this:

“Right here in New York, yet another pair of landmarks is threatened by the trolls of mindless office-space expansion. According to Dwarfmann Investment Management Partners, this very active Manhattan-based realty firm is completing negotiations to purchase a parcel of land and structures on Park Avenue, in an area already saturated with available office space. The structures on the tract include the lovely old Alpenstock Hotel, with its interesting Teutonic tree-trunk sculptured columns in the lobby, and the unique Crispinite Monastery, with its echoes of Spanish and Greek religious motifs. A DIMP spokesman has announced that these two buildings, each distinctive and in its own way irreplaceable, will be torn down in favor of a sixty-seven-story office building. There’s still much that has to be done before the bulldozers start moving, and it’s far too early to tell if this particular battle will be won or lost, but on the basis of recent real estate history, and DIMP’s track record generally, the prognosis here is gloomy.”

I watched Brother Oliver as he read, and I saw his face change when he suddenly understood what was being said. When he looked up from the paper at last, his face was nearly as white as his hair. “Dear sweet Jesus,” he said, “they mean to tear us down.”

“That’s what it says. Are we really selling?”

“We?” He frowned at the newspaper again, then shook his head. “It’s not us,” he said. “It’s not up to us.”

“Why not?”

“We don’t own the land,” he explained. “We own the building, but not the land. We have a lease on the land.”

“When is the lease up?”

He was looking more and more pained, as though a toothache were coming on him. “I’m not sure,” he said. “I suppose I ought to go check.”

“Yes,” I said. “Yes, indeed.” The fact that Israel Zapatero had put up this building on leased land was mentioned in the small biography of our Founder given to each new entrant to the Order, but it had never occurred to me that we were still in a leasing arrangement. When I’d read that item about the sale, I’d assumed it was either an error or possibly some plan of Brother Oliver’s that he hadn’t yet decided to mention to the community at large. Now it was apparently something much worse; we didn’t own the land we stood on, and our lovely old monstrosity of a monastery—our home—was perhaps to be torn down around our ears.

Brother Oliver was, if possible, even more flustered and dismayed than I. “I’ll,” he said, and dithered, and finished the sentence, “look into it right away.” He started off, clutching the paper, then stopped and held the paper up, saying, “May I borrow this?”

“Of course,” I said, and as I did so my eye was caught by a streak of orange on Brother Oliver’s easel. That object in the tray, was it not an orange Flair?

Brother Oliver turned away again, hurrying toward the door. With sudden urgency, I called, “Brother Oliver?”

He stopped. “Yes? Yes?”

“Where did you get that pen?”

Bewildered, he frowned in the direction I was pointing. “Where did I what?”

“This pen.” I picked it up.

“Oh. I found it, in the library.”

“It belongs to Brother Valerian,” I said.

“I was using it for the infant’s cheeks. Are you sure?”

“Oh, yes. I, uh, I borrowed it from him, and then lost it.”

“Ah.”

“May I give it back?”

“Yes, of course.”

“Thank you,” I said, and we hurried off on our separate missions. I felt a great relief at having found the Flair after all—I would have been hard pressed to come up with the forty-nine cents to replace it—but my joy was tempered by my realization that at the very moment of discovering the Flair I had committed yet another sin; I had lied to the Abbot in saying I’d “borrowed” the pen.

Ah, well. Father Banzolini would be back to hear confessions again on Tuesday.

Two

“I’m getting sick of that orange Flair pen,” Father Banzolini told me.

So was I, but I said nothing. The confessional seemed the wrong place for chitchat.

Father Banzolini sighed. He was capable of the least realistic performance of long-suffering I’d ever witnessed. “Is there anything else, Brother?”

“Not this time,” I said.

“Very well. For your penance,” he said, and paused, and I thought, I’m going to get it now, and he said, “four Our Fathers and—twenty Hail Marys.”

Oo. “Yes, Father,” I said.

He trotted us through the Act of Contrition and the absolution, and out of the confessional I went, to go kneel awhile at the altar.

Two thoughts occupied my attention as I knelt there, plowing interminably through my penance: “Hail, Mary, full of grace, the Lord is with thee,” etc. Thought number one was my sense of relief that the incident of the orange Flair was at last behind me. Thought number two was curiosity as to whether the spiteful laying-on of excess penance was not itself a sin, which Father Banzolini would have to confess in his turn and then do his own penance for; and what penance would be considered excessive in his case?

“—pray for us sinners, now and at the hour of our death, a-men.” Twenty. I stood at last, my knees cracking like old Brother Zebulon’s, and I found Brother Oliver waiting for me at the rear of the chapel. “That was a very long penance, Brother Benedict,” he said.

“I was meditating,” I said. And oh, dear—was that a lie? Would I have to confess it Saturday, receive another excessive penance, on and on, world without end, amen? But I had in fact been meditating, hadn’t I? It struck me as a gray area, and I suspected that, come Saturday, I’d be giving myself the benefit of the doubt.

In any event, the answer satisfied Brother Oliver. “Do come along now,” he said. “I want you at the meeting.”

“Meeting?” But he was already hurrying away, like Alice’s White Rabbit, so all I could do was hurry after him.

We went to his office, a low-ceilinged wood-lined irregular room like something built inside a tree trunk. The diamond-pattern leaded windows looking out on the unkempt grape arbor in our courtyard—our grapes were scanty, sour and useless—bolstered this elves’-forest image, and so did the brown-robed monks already there, seated at the refectory table in the middle of the room. Three of them: Brothers Clemence, Dexter and Hilarius.

Brother Oliver took his usual seat in the carved-oak chair at the head of the table, and gestured me to the seat at his left, saying to the others, “Brother Benedict told me something yesterday that I want him to repeat to you. Brother?”

“Oh,” I said. Public speaking is not my strong suit; I would never have done well in a preaching order. I looked around at the curious and expectant faces, cleared my throat two or three times, and said, “Well.”

The faces remained curious and expectant.

There was nothing to do but blurt. So I blurted: “They’re going to tear down the monastery!”

All three Brothers jumped, as though their chairs had been electrified. Brother Clemence said, “What!” Brother Dexter said, “No!” Brother Hilarius said, “Impossible!”

But Brother Oliver, at the head of the table, was sadly nodding. “I’m afraid it’s true,” he said.

Brother Clemence said, “Who is going to tear it down?”

“Certainly not the Flatterys,” said Brother Hilarius.

Brother Oliver told them, “Someone named Dwarfmann.”

“That’s absurd,” said Brother Dexter, and Brother Hilarius said, “No one named Dwarfmann owns this monastery. It’s the property of the Flatterys.”

“No longer,” said Brother Oliver.

Brother Clemence, who used to be a Wall Street lawyer before his conversion from the things of Caesar, said, “Flattery? Dwarfmann? Who are these people?”

Brother Oliver said, “Perhaps Brother Hilarius should give us the historical background.”

“Excellent idea,” said Brother Clemence, and now we all turned our curious and expectant faces toward Brother Hilarius.

Who was not at all daunted by public speaking. “Of course,” he said. A humorless stolid phlegmatic man with a heavy flat-footed way of standing and walking, he was utterly unlike his name, but then so was the saint he’d been called after, who had been Pope from 461 to 468. Brother Hilarius, a onetime department store clerk, was our monastery historian.

Speaking now in a methodical monotone, Brother Hilarius told us, “Our Founder, the Blessed Zapatero, established this monastery in 1777, taking a ninety-nine-year lease on the land, which was then owned by one Colton Van deWitt. The Van deWitts daughtered out during the Civil War, and the—”

Brother Oliver said, “Daughtered out?” He looked helpless, the way he had the time Brother Mallory had suggested he do a painting which was not of a Madonna and Child.

“The line eventually produced no sons,” Brother Hilarius explained, “and therefore the name ceased to exist. During the Civil War, ownership of our land passed to a good Irish Catholic family named Flattery, who have retained title to this day.”

Brother Clemence asked, “Do we pay any rent?” A heavyset roguish man with a great unmowed field of white hair all over his head, Brother Clemence still looked like the expensive attorney he used to be, and he still took huge delight in argument for its own sake, the more nitpicking and the less substantive the better. He had been on my side in the great censorship controversy, more than once in the course of it reducing firebrand Brother Flavian to sputtering speechlessness. From the glint in his eye when he asked now about rent, I suspected he had some sort of legal trickery up his sleeve.

Brother Hilarius answered, “I wouldn’t know. Does it matter?”

“In law,” Brother Clemence told him, “unchallenged occupancy for a period of fifteen years endows the tenant with title.”

Brother Oliver, echoing again the word he didn’t understand, said, “Title?”

“Ownership,” Brother Clemence explained.

“Ownership?” Brother Oliver’s face lit with startled hope. “You mean we own our monastery?”

“If we’ve paid no rent for fifteen years,” Brother Clemence said, “and if there has been no challenge in that time from whoever holds title, then it’s ours. The question is, do we pay rent?”

“Not exactly,” said Brother Dexter, entering the conversation for the first time. A narrow-bodied narrow-headed man with a permanent air about him of scrubbed cleanliness, Brother Dexter was generally believed to be next in line for the abbotcy, once Brother Oliver had been taken to his reward. In the meantime he was Brother Oliver’s assistant, where his background—he came from a Maryland banking family—was a continual blessing in the balancing of our meager but messy books.

Brother Clemence frowned at him. “What does ‘not exactly’ mean, Brother?”

“We are required,” Brother Dexter told him, “to pay an annual rental, every February first, of an amount equal to one percent of the entire monastery income for the preceding year. The Blessed Zapatero invested his remaining capital when the monastery was founded, and other residents have also turned over income which has been invested in the general behalf. Also, for the first hundred years or so a certain amount of begging was undertaken, but the investment program was a sound one from the beginning and mendicancy has been unnecessary since well before the turn of the century.”

Brother Clemence, disguising his impatience very well I thought, gently said, “Brother, have we been fulfilling our obligations vis-à-vis the rent?”

“Yes, we have. We’ve been relieved of the necessity of actually paying over the rent, but in effect the rental situation remains intact.”

Brother Oliver said, “I’m not understanding one word in ten. We don’t pay the rent but the rental situation remains intact? Is that even possible?”

I was glad he’d asked that question, since I wasn’t understanding one word in twenty-five, but I hadn’t felt I should interrupt the flow of expertise. Now I squinted my eyes at Brother Dexter, the better to hear his answer.

He began with a sentence I had no trouble comprehending. “The Flatterys are rich.” Then he went on, “They’ve never needed our rent money, so they used to return it as a contribution. But for the last sixty-odd years they haven’t taken it at all.”

“That’s the part I don’t follow,” Brother Clemence said, and the rest of us all nodded; even Brother Hilarius.

“I was trying to explain,” Brother Dexter said. Experts always get snappish when laymen are slow to understand. “Sometime before the First World War,” he said, “the Flatterys sent us a letter saying we should not send the rent money anymore, but should consider it a charitable contribution.”

“Ah,” Brother Clemence said. “I see. They don’t forgive us the rent. We still have to determine the amount and collect it, but then instead of paying it to them we give it to ourselves.”

Brother Dexter nodded. “That’s right. And we send them a memo telling them how much they gave. Last year, for instance, their contribution turned out to be four hundred eighty-two dollars and twenty-seven cents.”

Even in grade school I had trouble with decimal points. But I’d lived in this monastery for ten years and this was the first hint I’d ever been given as to how we managed to make ends meet, so I was determined to work it out no matter what. Our communal property was in “investments,” and last year’s income from those investments had been four hundred eighty-two dollars and twenty-seven cents times one hundred. Add two zeros—move the decimal point to the left—no, the right—forty-eight million dollars?

Thousand! Forty-eight thousand, two hundred twenty-seven dollars. Split among sixteen men, that gave us an average annual income of three thousand dollars. Not very much. Of course we did live here rent-free—sort of—and we were exempt from property taxes, and our mode of life didn’t encourage us toward very expensive tastes.

Brother Dexter, ever the banker, now added, “Our income, by the way, represented nearly nine point four percent return on capital investment.”

No. That one was beyond me. Some people—Albert Einstein, say—might be able to figure out from that clue how much money we had in these mysterious investments, but not me. Casting all numbers from my brain, I returned my attention to the conversation.

Which Brother Hilarius had reentered, saying, “I’m no attorney, but if we aren’t in arrears in our rent they can’t throw us out, can they?”

“Not until the lease is up,” Brother Clemence said, and looked around the table hopefully, saying, “Does anybody know when that is?”

“I can’t find it,” Brother Oliver said. He gestured helplessly toward our filing cabinet in the darkest corner, a cabinet I myself knew to be every bit as neat and organized as our attic and those grapevines out there. “I spent hours last night looking for it.”

“Well, let’s work it out,” Brother Clemence said. Turning to Brother Hilarius he said, “You told us it was a ninety-nine-year lease. Starting when?”

“It was signed with Colton Van deWitt in April of 1777,” Brother Hilarius told him, and through his normal stolid manner the pride of the historian briefly peeked.

Sounding startled, Brother Oliver said, “Then it expired a hundred years ago!”

“Ninety-nine,” Brother Clemence said, and something in his voice sounded ominous. “The lease would have been up in 1876, and would have been renewed as of then.”

“With the Flatterys,” Brother Dexter said.

“And would have run out again this year,” Brother Clemence said. “In April.”

No one had anything to add. We sat there in a growing silence, looking around at one another’s pale faces as we absorbed what was happening. Our monastery. Our home.

Brother Clemence at last broke the silence, if not the mood, by saying to Brother Oliver, “Well, I see now why you wanted a meeting.” He glanced around at the rest of us, and I thought a slight puzzlement clouded his expression when his eyes met mine.

Brother Oliver must have seen that, too, because he said, “Brother Benedict was the first one to know about this. I wanted to keep this meeting small, just those who had to know or already knew. I don’t want to tell the other Brothers just yet. I don’t want to alarm them until we know for certain there’s no possible solution.”

Brother Dexter turned to Brother Clemence, asking, “Who owns the building? The Flatterys own the land, but who owns the monastery?”

“The owner of the land,” Brother Clemence said heavily, “owns any improvements thereon. So the Flatterys own the building.”

“Not any more,” Brother Oliver said. “I called Dan Flattery today. It was very difficult to get through to him, but when I finally did he told me he’d sold the land to this fellow Dwarfmann.”

Brother Clemence said, “Then Dwarfmann owns our monastery.”

“Dwarfmann owns our monastery,” echoed Brother Hilarius. He said it with a kind of morose awe.

Brother Clemence said, “I’d like to see that lease, see the exact wording.”

“I just can’t find it,” Brother Oliver said. “I know I’ve seen it in the past, but last night and today I searched and searched, and it has just disappeared.”

“Then, with your permission, Brother Oliver,” said Brother Clemence, “I should like to Travel downtown to the County Clerk’s office. There’ll be a copy recorded there.”

“Certainly,” Brother Oliver said. “You could do that tomorrow. Brother Dexter will arrange subway fare for you. How much is the fare now, do you know, Brother Dexter?”

“I’ll find out in the morning,” Brother Dexter said. “I could also call this man Dwarfmann and sound him out. He might be interested in selling the land back to us.”

Now I had a contribution of my own to make, though not a very cheery one. “I doubt that,” I said. “Even if Dwarfmann was willing to sell, this is prime midtown office-space property here and I’m afraid the cost would be far more than we could afford. We must have at least a hundred feet of sidewalk frontage.”

Brother Dexter looked grim. “You’re probably right, Brother Benedict,” he said, “but we might as well find out the worst.”

“And I,” Brother Hilarius said, “will look through every scrap of history we have, to see if I can find anything at all that might be helpful.”

“I knew I could count on you all,” Brother Oliver said. “With you at work, and with the Lord’s help, we might yet save our monastery.”

I said, “And I? Is there anything I can do, Brother Oliver?”

“Yes, there is,” he said.

Startled, I said, “There is? What?”

“You,” he told me, “can write to that architecture woman at the New York Times.”

December 10, 1975

Miss Ada Louise HuxtableThe New York Times229 West 43rd St.New York, NY 10036

Dear Miss Huxtable:

I am writing to you in reference to the column of yours that you wrote in the Arts and Leisure section of the Sunday New York Times last Sunday, December 7th, 1975, to tell you that I am a monk in the monastery about which you wrote in that column, and to ask you if there is anything

December 10, 1975

Miss Ada Louise HuxtableThe New York Times229 West 43rd St.New York, NY 10036

Dear Miss Huxtable:

I am a monk. I am a resident in the unique Crispinite Monastery. You say that we are going to be torn down. We wonder if

December 10, 1975

Miss Ada Louise HuxtableThe New York Times229 West

December 10, 1975

Miss Ada Louise HuxtableThe New York Times229 West 43rd St.New York, NY 10036

Dear Miss Huxtable:

I am a monk in

December 10, 1975

Miss Ada Louise HuxtableThe New York Times229 West 43rd St.New York, NY 10036

Dear Miss Huxtable:

I am a monk in the Crispinite Monastery on Park Avenue. We did not know we were going to be torn down until we read about it in your column. Is there anything you can suggest that would help us from being torn down? If you

December 10, 1975

Miss Ada Louise HuxtableThe New York Times229 West 43rd St.New York, NY 10036

Dear Miss Huxtable:

I am a monk in the Crispinite Monastery on Park Avenue. We did not know our monastery was going to be torn down until we read about it in your column. Is there anything you can suggest that would help us to keep our monastery, which is also our home?

We feel urgent about this because we just found out our ninety-nine-year lease is up.

Yours in Christ,

Brother Benedict, C.O.N.M.

Our monastery:

Wednesday’s meeting was grimmer than Tuesday’s. Outside the leaded windows, a gray December rain was raining. One of the other Brothers—I couldn’t tell which, because his cowl was up against the rain—puttered at our grapes. Within, I was still twitching and exhausted from my hours at the community typewriter, and none of the others had anything pleasant to report.