The knowledge of the existence of the Devil Baby burst upon the residents of Hull-House one day when three Italian women, with an excited rush through the door, demanded that he be shown to them. No amount of denial convinced them that he was not there, for they knew exactly what he was like, with his cloven hoofs, his pointed ears and diminutive tail; moreover, the Devil Baby had been able to speak as soon as he was born and was most shockingly profane.
The three women were but the forerunners of a veritable multitude; for six weeks the streams of visitors from every part of the city and suburbs to this mythical baby poured in all day long, and so far into the night that the regular activities of the settlement were almost swamped.
The Italian version, with a hundred variations, dealt with a pious Italian girl married to an atheist. Her husband vehemently tore a holy picture from the bedroom wall, saying that he would quite as soon have a devil in the house as that; whereupon the devil incarnated himself in her coming child. As soon as the Devil Baby was born, he ran about the table shaking his finger in deep reproach at his father, who finally caught him and in fear and trembling brought him to Hull-House. When the residents there, in spite of the baby’s shocking appearance, wishing to save his soul, took him to church for baptism, they found that the shawl was empty and the Devil Baby, felling from the holy water, ran lightly over the backs of the pews.
The Jewish version, again with variations, was to the effect that the father of six daughters had said before the birth of a seventh child that he would rather have a devil in the house than another girl, whereupon the Devil Baby promptly appeared.
Save for a red automobile which occasionally figured in the story, and a stray cigar which, in some versions, the new born child snatched from his father’s lips, the tale might have been fashioned a thousand years ago.
Although the visitors to the Devil Baby included people of every degree of prosperity and education, even physicians and trained nurses who assured us of their scientific interest, the story constantly demonstrated the power of an old wives’ tale among thousands of people in modern society who are living in a corner of their own, their vision fixed, their intelligence held by some iron chain of silent habit. To such primitive people the metaphor apparently is still the very ‘stuff of life’; or, rather, no other form of statement reaches them, and the tremendous tonnage of current writing for them has no existence. It was in keeping with their simple habits that the reputed presence of the Devil Baby at Hull-House did not reach the newspapers until the fifth week of his sojourn—after thousands of people had already been informed of his whereabouts by the old method of passing news from mouth to mouth.
During the weeks of excitement it was the old women who really seemed to have come into their own, and perhaps the most significant result of the incident was the reaction of the story upon them. It stirred their minds and memories as with a magic touch; it loosened their tongues and revealed the inner life and thoughts of those who are so often inarticulate. These old women enjoyed a moment of triumph, as if they had made good at last and had come into a region of sanctions and punishments which they understood.
Throughout six weeks, as I went about Hull-House, I would hear a voice at the telephone repeating for the hundredth time that day, ‘No, there is no such baby’; ‘No, we never had it here’; ‘No, he could n’t have seen it for fifty cents’; ‘We did n’t send it anywhere because we never had it’; ‘I don’t mean to say that your sister-in-law lied, but there must be some mistake’; ‘There is no sue getting up an excursion from Milwaukee, for there is n’t any Devil Baby at Hull-House’; We can’t give reduced rates because we are not exhibiting anything’; and so on and on. As I came near the front door, I would catch snatches of arguments that were often acrimonious: ‘Why do you let so many people believe it, if it is n’t here?’ ‘We have taken three lines of cares to come, and we have as much right to see it as anybody else’; ‘This is a pretty big place, of course you could hide it easy enough’; ‘What you saying that for—are you going to raise the price of admission?’ We had doubtless struck a case of what the psychologists call the ‘contagion of emotion,’ added to that ‘aesthetic sociability’ which impels any one of us to drag the entire household to the window when a procession comes into the street or a rainbow appears in the sky.
But the Devil Baby of course was worth many processions and rainbows, and I will confess that, as the empty show went on day after day, I quite revolted against such a vapid manifestation of an admirable human trait. There was always one exception, however: whenever I heard the high eager voices of old women, I was irresistibly interested and left anything I might be doing in order to listen to them.