The Luminaries

at all.’
    Here Devlin spoke whimsically rather than perceptively. His years as a clergyman had taught him that it was prudent always to begin upon a point of connexion, or to forge one, if a connexion did not yet exist. This practice was not dishonest exactly, but it was true that, if pressed, Devlin would not have been able to describe this apparent similarity in any great detail, before devolving into generality.
    ‘I am not a man of God,’ said Tauwhare, frowning.
    ‘And yet there is much of God in you,’ Devlin replied. ‘I believe you must have an instinct for prayer, Te Rau—to have come here today. To pay respects at your dear friend’s grave—to pray over him, indeed.’
    Tauwhare shook his head. ‘I don’t pray for Crosbie. I remember him.’
    ‘That’s all right,’ Devlin said. ‘That’s fine. Remembering is a very good place to start.’ Smiling slightly, he pressed the pads of his fingers together, and then tilted both hands downward—his clerical pose. ‘Prayers often begin as memories. When we remember those whom we have loved, and miss them, naturally we hope for their safety and their happiness, wherever they might be. That hope turns into a wish, and whenever a wish is voiced, even silently, even without words, it becomes a supplication. Perhaps we don’t know to whom we’re speaking; perhaps we ask before we truly know who’s listening, or before we even believe that listener exists. But I judge it a very fine beginning, to make a practice of remembering those people we have loved. When we remember others fondly, we wish them health and happiness and all good things. These are the prayers of a Christian man. The Christian man looks outward, Te Rau; he loves others first, himself second. This is why the Christian man has many brothers. Alike and unalike. For none of us are so dissimilar—would you not agree?—when perceived from a collective point of view.’
    (We do perceive, from the advantage of this collective point of view, that Te Rau Tauwhare and Cowell Devlin are indeed very similar in a great many ways; the most pertinent of these, however, are to go both unobserved and unremarked. Neither man possesses curiosity enough to disturb the other’s prideful equanimity, nor truly to draw him out: they are to stand forever proximal, one the act of his own self-expression, the other, the proof of it.)
    ‘A prayer needn’t always be a supplication, of course,’ Devlin added. ‘Some prayers are expressions of gladness; some are expressions of thanks. But there is hope in all good feeling, Te Rau, even in feelings that remember the past. The prayerful man, the goodman, is always hopeful; he is always an optimist. A man is made hopeful by his prayers.’
    Tauwhare, who had received this sermon doubtfully, only nodded. ‘These are wise words,’ he added, feeling pity for his interlocutor .
    In general Tauwhare’s conception of prayer was restricted to the most ritualised and oratorical sort. The ordered obeisance of the
whaikorero
produced in him, as did all rituals of speech and ceremony , a feeling of centrality and calm, the likes of which he could not manufacture alone, and nor did he wish to. The sensation was quite distinct from the love he felt for his family, which he experienced as a private leaping in his breast, and distinct, too, from the pride he felt in himself, which he felt as a pressurised excitement, an elated certainty that no man would ever match him, and no man would ever dare to try. It ran deeper than the natural goodness that he felt, watching his mother shuck mussels and pile the slippery meat into a wide-mouthed flax basket on the shore, and knowing, as he watched her, that his love was good, and wholly pure; it ran deeper than the virtuous exhaustion he felt after a day stacking the
rua kumara
, or hauling timber, or plaiting
harakeke
until the ends of his fingers were pricked and raw. Te Rau Tauwhare was a man for whom the act of love was the true religion, and the altar of this religion was one in place of which no idols could be made.
    ‘Shall we go to the grave together?’ Devlin said.
    The wooden headstone that marked Crosbie Wells’s grave had surrendered already to the coastal climate. Two weeks following the hermit’s death, the wooden plaque was already swollen, the face already spotted with a rime of black mould. The indentation of the cooper’s engraving had softened, and the thin accent of paint had faded from white to a murky