Father Payne. Benson Arthur Christopher

do our talking when we took exercise; but there was very little sitting and gossiping together tête-à-tête. "I don't want everyone to try to be intimate with everyone else," he used to say. "The point is just to get on amicably together; we won't have any cliques or coteries." He himself never came to any of our rooms, but sent a message if he wanted to see us. One small thing he strongly objected to, the shouting up from the garden to anyone's window: "Most offensive!" He disliked all loud shouting and calling or singing aloud. "You mustn't use the world as a private sitting-room." And the one thing which used to fret him was a voice stridently raised. "Don't rouse the echoes!" he would say. "You have no more right to make a row than you have to use a strong scent or to blow a post-horn—that's not liberty!" The result of this was that the house was a singularly quiet one, and this sense of silence and subdued sound lives in my memory as one of its most refreshing characteristics. "A row is only pleasant if it is deliberate and organised," he used to say. "Native woodnotes wild are all very well, but they are not civilisation. To talk audibly and quietly is the best proof of virtue and honour!"

XI

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      CONVERSATION

      I am going to try to give a few impressions of talks with Father Payne—both public and private talks. It is, however, difficult to do this without giving, perhaps, a wrong impression. I used to get into the habit of jotting down the things he had said, and I improved by practice. But he was a rapid talker and somewhat discursive, and he was often deflected from his main subject by a question or a discussion. Yet I do not want it to be thought that he was fond of monologue and soliloquy. He was not, I should say, a very talkative man; days would sometimes pass without his doing more than just taking a hand in conversation. He liked to follow the flow of a talk, and to contribute a remark now and then; sometimes he was markedly silent; but in no case was he ever oppressive. Occasionally, and more often in tête-à-tête, he went ahead and talked copiously, but this was rather the exception than the rule. I have not thought it worth while to try to give the effect of our own talk. We were young, excitable, and argumentative, and, though it was at the time often delightful and stimulating, it was also often very crude and immature. Father Payne was good at helping a talker out, and would often do justice to a clumsily-expressed remark which he thought was interesting. But he was by far the most interesting member of the circle; he spoke easily and flowingly when he was moved, and there always seemed to me a sense of form about his talk which was absent from ours. But under no circumstance did he ever become tedious—indeed he was extremely sensitive to the smallest signs of impatience. We often tried, so to speak, to draw him out; but if he had the smallest suspicion that he was being drawn, he became instantly silent.

      There is more coherence about some of the talks I have recorded than was actually the case. He would diverge to tell a story, or he would call one's attention to some sight or sound.

      Moreover his face, his movements, his gestures, all added much to his talk. He had a way of wrinkling up his brows, of shaking his head, of looking round with an awestruck expression, his eyes wide open, his mouth pursed up, especially when he had reached some triumphantly absurd conclusion. He had two little quick gestures of the hands as he spoke, opening his fingers, waving a point aside, emphasizing an argument by a quick downward motion of his forefinger. He had, too, a quick, loud, ebullient laugh, sometimes shrill, sometimes deep; and he abandoned himself to laughter at an absurd story or jest as completely as anyone I have ever seen. Rose was an excellent mimic, and Father Payne used to fall into agonising paroxysms of laughter at many of his representations. But he always said that laughter was with him a social mood, and that he had never any inclination to laugh when he was alone.

      So the record of his talks must be taken not as typical of his everyday mood, but as instances of the kind of things he said when he was moved to speak at large; and even so they give, I am aware, too condensed an impression. He never talked as if he were playing on a party or a companion with a hose-pipe. There was never anyone who was more easily silenced or diverted. But to anyone who knew him they will give, I believe, a true impression of his method of talk; and perhaps they may give to those who never saw him a faint reflection of his lively and animated mind, the energy with which he addressed himself to small problems, and the firm belief which he always maintained, that any evidence of life, however elementary, was more encouraging and inspiring than the most elaborate logic or the profoundest intellectual grasp of abstract subjects.

XII

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      OF GOING TO CHURCH

      I had been to church one summer Sunday morning—a very simple affair it was, with nothing sung but a couple of hymns; but the Vicar read beautifully, neither emphatically nor lifelessly, with a little thrill in his voice at times that I liked to hear. It did not compel you to listen so much as invite you to join. Lestrange played the organ most divinely; he generally extemporised before the service, and played a simple piece at the end; but he never strained the resources of the little organ, and it was all simple and formal music, principally Bach or Handel.

      Father Payne himself was a regular attendant at church, and Sunday was a decidedly leisurely day. He advised us to put aside our writing work, to write letters, read, make personal jottings, talk, though there was no inquisition into such things.

      Father Payne was a somewhat irregular responder, but it was a pleasure to sit near him, because his deep, rapid voice gave a new quality to the words. He seemed happy in church, and prayed with great absorption, though I noticed that his Bible was often open before him all through the service. The Vicar's sermons were good of their kind, suggestive rather than provocative, about very simple matters of conduct rather than belief. I have heard Father Payne speak of them with admiration as never being discursive, and I gathered that the Vicar was a great admirer of Newman's sermons.

      We came away together, Father Payne and I, and we strolled a little in the garden. I felt emboldened to ask him the plain question why he went to church. "Oh, for a lot of reasons," he said, "none of them very conclusive! I like to meet my friends in the first place; and then a liturgy has a charm for me. It has a beauty of its own, and I like ceremony. It is not that I think it sacred—only beautiful. But I quite admit the weakness of it, which is simply that it does not appeal to everyone, and I don't think that our Anglican service is an ideal service. It is too refined and formal; and many people would feel it was more religious if it were more extempore—prayer and plain advice."

      I told him something of my old childish experience, saying that I used to regard church as a sort of calling-over, and that God would be vexed if one did not appear.

      He laughed at this. "Yes, I don't think we can insist on it as being a levée," he said, "where one is expected to come and make one's bow and pay formal compliments. That idea is an old anthropomorphic one, of course. It is superstitious—it is almost debasing to think of God demanding praise as a duty incumbent on us. 'To thee all angels cry aloud'—I confess I don't like the idea of heaven as a place of cheerful noise—that isn't attractive!

      "And also I think that the attention demanded in our service is a mistake—it's a mixture of two ideas; the liturgical ceremony which touches the eye and the emotion, rather than the reason; and the sermon and the prayer in which the reason is supposed to be concerned. I think the Catholic idea is a better one, a solemnity performed, in which you don't take part, but receive impressions. There's no greater strain on the mind than forcing it to follow a rapid and exalted train of intellectual and literary thought and expression. I confess I don't attempt that, it seems to me just a joyful and neighbourly business, where one puts the mind in a certain expectant mood, and is lucky if one carries a single thrill or aspiration away."

      "What do you do, then?" I said.

      "Well, I meditate," said Father Payne. "I believe in meditation very much, and in solitude it