The Exorcist

by William Peter Blatty

WHAT WE GIVE TO THE POOR IS WHAT WE TAKE WITH US WHEN WE DIE. He paid for his tea and left a tip of fifty fils on a splintered table the color of sadness.

“No, I do! Captain Howdy said ‘no.’ ” “Captain who?” “Captain Howdy.” “Honey, who’s Captain Howdy?” “Oh, you know: I make questions and he does the answers.” “Oh, yeah?” “He’s very nice.”

A fantasy playmate. It didn’t sound healthy. And why the name “Howdy”? For Howard? Her father? Pretty close.

What looked like morning was the beginning of endless night.

More rooted in logic was the silence of God. In the world there was evil and much of it resulted from doubt, from an honest confusion among men of good will. Would a reasonable God refuse to end it? Not finally reveal Himself? Not speak? “Lord, give us a sign…”

Perhaps he understood, Karras thought, that finally faith was a matter of love.

He tucked the Host inside his mouth and swallowed the papery taste of despair.

In our sleep, pain, which cannot forget, falls drop by drop upon the heart until, in our own despair, against our will, comes wisdom through the awful grace of God. —Aeschylus

Immediately derivative of the prevalent belief in demons was the phenomenon known as possession, a state in which many individuals believed that their physical and mental functions had been invaded and were being controlled by either a demon (most common in the period under discussion) or the spirit of someone dead. There is no period of history or quarter of the globe where this phenomenon has not been reported, and in fairly constant terms, and yet it is still to be adequately explained. Since Traugott Oesterreich’s definitive study, first published in 1921, very little has been added to the body of knowledge, the advances of psychiatry notwithstanding.

The demoniacal form of possession is usually thought to have had its origin in early Christianity; yet in fact both possession and exorcism pre-date the time of Christ.

We have familiar experience of the order, the constancy, the perpetual renovation of the material world which surrounds us. Frail and transitory as is every part of it, restless and migratory as are its elements, still it abides. It is bound together by a law of permanence, and though it is ever dying, it is ever coming to life again. Dissolution does but give birth to fresh modes of organization, and one death is the parent of a thousand lives. Each hour, as it comes, is but a testimony how fleeting,

yet how secure, how certain, is the great whole. It is like an image on the waters, which is ever the same, though the waters ever flow. The sun sinks to rise again; the day is swallowed up in the gloom of night, to be born out of it, as fresh as if it had never been quenched. Spring passes into summer, and through summer and autumn into winter, only the more surely, by its own ultimate return, to triumph over that grave towards which it resolutely hastened from its first hour. We mourn the blossoms of May because they are to wither; but we know that May is one day to have its revenge upon November, by the revolution of that solemn circle which never stops—which teaches us in our height of hope, ever to be sober, and in our depth of desolation, never to despair.

I think the point is to make us despair; to reject our own humanity, Damien: to see ourselves as ultimately bestial, vile and putrescent; without dignity; ugly; unworthy. And there lies the heart of it, perhaps: in unworthiness. For I think belief in God is not a matter of reason at all; I think it finally is a matter of love: of accepting the possibility that God could ever love us.”

“Ah, well … at last I realized that God would never ask of me that which I know to be psychologically impossible; that the love which He asked was in my will and not meant to be felt as emotion. No. Not at all. He was asking that I act with love; that I do unto others; and that I should do it unto those who repelled me, I believe, was a greater act of love than any other.” Merrin lowered his head and spoke even more softly. “I know that all of this must seem very obvious to you, Damien. I know. But at the time I could not see it. Strange blindness. How many husbands and wives,” Merrin uttered sadly, “must believe they have fallen out of love because their hearts no longer race at the sight of their beloveds. Ah, dear God!” He shook his head. And then he nodded. “There it lies, I think, Damien … possession; not in wars, as some tend to believe; not so much; and very rarely in extraordinary interventions such as here … this girl … this poor child. No, I tend to see possession most often in the little things, Damien: in the senseless, petty spites and misunderstandings; the cruel and cutting word that leaps unbidden to the tongue between friends. Between lovers. Between husbands and wives. Enough of these and we have no need of Satan to manage our wars; these we manage for ourselves … for ourselves.”

“And yet even from this—from evil—there will finally come good in some way; in some way that we may never understand or even see.” Merrin paused. “Perhaps evil is the crucible of goodness,” he brooded. “And perhaps even Satan—Satan, in spite of himself—somehow serves to work out the will of God.”