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1980

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FATHER PAYNE

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FATHER PAYNES'

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Printed by Ballantyne, Hanson &■= Co. at the Ballantyne Press, Edinburgh

PREFACE

Often as I have thought of my old friend " Father Payne," as we affectionately called him, I had some- how never intended to write about him, or if I did, it was " like as a dream when one awaketh," a vision that melted away at the touch of common life. Yet I always felt that his was one of those rich personalities well worth depicting, if the attitude and gesture with which he faced the world could be caught and fixed. The difficulty was that he was a man of ideas rather than of performance, suggestive rather than active : and the whole history of his experiment with life was evasive, and even to ordinary views fantastic.

Besides, my own life has been a busy one, full of hard ordinary work : it was not until the war gave me, like many craftsmen, a most reluctant and unwelcome space of leisure, that I ever had the opportunity of considering the possibility of writing this book. I am too old to be a combatant, and too much of a specialist in literature to transmute my activities. I lately found myself with my pro- fessional occupations suddenly suspended, and moreover, like many men who have followed a wholly peaceful profession, plunged in a dark be- wilderment as to the onset of the forces governing the social life of Europe. In the sad inactivity

vi FATHER PAYNE

which followed, I set to work to look through my old papers, for the sake of distraction and employ- ment, and found much material almost ready for use, careful notes of conversations, personal re- miniscences, jottings of characteristic touches, which seemed as if they could be easily shaped. Moreover, the past suddenly revived, and became eloquent and vivid. I found in the beautiful memories of those glowing days that I spent with Father Payne — it was only three years — some con- solation and encouragement in my distress.

This little volume is the result. I am well aware that the busy years which have intervened have taken the edge off some of my recollections; while the lapse of time has possibly touched others with a sunset glow. That can hardly be avoided, and I am not sure that I wish to avoid it.

I am not here concerned with either criticising or endorsing Father Payne's views. I see both inconsistencies and fallacies in them. I even detect prejudices and misinterpretations of which I was not conscious at the time. I have no wish to idealise my subject unduly, but it is clear to me, and I hope I have made it clear to others, that Father Payne was a man who had a very definite theory of life and faith, and who at all events lived sincerely and even passionately in the light of his beliefs. Moreover, when he came to put them to the supreme test, the test of death, they did not desert or betray him : he passed on his way re- j oicing.

He used, I remember, to warn us against at- tempting too close an analysis of character. He used to say that the consciousness of a man, the

PREFACE vii

intuitive instinct which impelled him, his attack upon experience, was a thing almost independent both of his circumstances and of his reason. He used to take his parable from the weaving of a tapestry, and say that a box full of thread and a loom made up a very small part of the process. It was the inventive instinct of the craftsman, the faculty of designing, that was all-important.

He himself was a man of large designs, but he lacked perhaps the practical gift of embodiment. I looked upon him as a man of high poetical powers, with a great range of hopes and visions, but without the technical accomplishment which lends these their final coherence. He was fully aware of this himself, but he neither regretted it nor disguised it. The truth was that his interest in existence was so intense, that he lacked the power of self- limitation needed for an artistic success. What, however, he gave to all who came in touch with him, was a strong sense of the richness and greatness of life and all its issues. He taught us to approach it with no preconceived theories, no fears, no pre- ferences. He had a great mistrust of conventional interpretation and traditional explanations. At the same time he abhorred controversy and wrangling. He had no wish to expunge the ideals of others, so long as they were sincerely formed rather than meekly received. Though I have come myself to somewhat different conclusions, he at least taught me to draw my own inferences from my own ex- periences, without either deferring to or despising the conclusions of others.

The charm of his personality lay in his inde- pendence, his sympathy, his eager freshness of view,

viii FATHER PAYNE

his purity of motive, his perfect simplicity ; and it is all this which I have attempted to depict, rather than to trace his theories, or to present a philosophy which was always concrete rather than abstract, and passionate rather than deliberate. To use a homely proverb, Father Payne was a man who filled his chair !

Of one thing I feel sure, and that is that wherever Father Payne is, and whatever he may be doing — for I have as absolute a conviction of the con- tinued existence of his fine spirit as I have of the present existence of my own — he will value my attempt to depict him as he was. I remember his telling me a story of Dr. Johnson, how in the course of his last illness, when he could not open his letters, he asked Boswell to read them for him. Boswell opened a letter from some person in the North of England, of a complimentary kind, and thinking it would fatigue Dr. Johnson to have it read aloud, merely observed that it was highly in his praise. Dr. Johnson at once desired it to be read to him, and said with great earnestness, " The applause of a single human being is of great conse- quence." Father Payne added that it was one of Johnson's finest sayings, and had no touch of vanity or self-satisfaction in it, but the vital stuff of humanity. That I believe to be profoundly true : and that is the spirit in which I have set all this down.

September 30, 1915.

CONTENTS

I.

FATHER PAYNE

I

II.

AVELEY .

5

III.

THE SOCIETY

i7

IV.

THE SUMMONS

22

V.

THE SYSTEM

25

VI.

FATHER PAYNE

31

VII.

THE MEN .

36

VIII.

THE METHOD

42

IX.

FATHER PAYNE

5°

X.

CHARACTERISTICS

59

XI.

CONVERSATION .

65

XII.

OF GOING TO CHURCI

I

67

XIII.

OF NEWSPAPERS

73

XIV.

OF HATE .

78

XV.

OF WRITING

85

XVI.

OF MARRIAGE .

• 9°

XVII.

OF LOVING GOD

• 94

XVIII.

OF FRIENDSHIP

• 98

XIX.

OF PHYLLIS

• 105

XX.

OF CERTAINTY .

• 113

XXI.

OF BEAUTY

. 117

XXII.

OF WAR

. 122

XXIII.

OF CADS AND I

'HARI

SEES

• 13°

FATHER PAYNE

XXIV.

OF CONTINUANCE

• 133

XXV.

OF PHILANTHROPY

• 138

XXVI.

OF FEAR

. I4O

XXVII.

OF ARISTOCRACY

. I42

XXVIII.

OF CRYSTALS .

. I47

XXIX.

EARLY LIFE .

• 151

XXX.

OF BLOODSUCKERS .

• 157

XXXI.

OF INSTINCTS .

. l6l

XXXII.

OF HUMILITY .

. 163

XXXIII.

OF MEEKNESS .

. 166

XXXIV.

OF CRITICISM .

. 170

XXXV.

OF THE SENSE OF BEAUTY

• 175

XXXVI.

OF BIOGRAPHY .

. 182

XXXVII.

OF POSSESSIONS

. 187

XXXVIII.

OF LONELINESS

. I9I

XXXIX.

OF THE WRITER'S LIFE

. I96

XL.

OF WASTE

. 202

XLI.

OF EDUCATION .

. 207

XLII.

OF RELIGION

. 213

XLIII.

OF CRITICS

. 218

XLIV.

OF WORSHIP

. 226

XLV.

OF A CHANGE OF RELIGION

. 232

XLVI.

OF AFFECTION .

• 238

XLVII.

OF RESPECT OF PERSONS .

. 244

XLVIII.

OF AMBIGUITY .

• 251

XLIX.

OF BELIEF

• 255

L.

OF HONOUR

. 260

LI.

OF WORK ....

. 265

LII.

OF COMPANIONSHIP .

. 272

LIII.

OF MONEY

• 277

CONTENTS

xi

PAGE

LIV.

OF PEACEABLENESS .... 284

LV.

OF LIFE-FORCE .

289

LVI.

OF CONSCIENCE

293

LVII.

OF RANK .

297

LVIII.

OF BIOGRAPHY .

301

LIX.

OF EXCLUSIVENESS .

3°9

LX.

OF TAKING LIFE

317

LXI.

OF BOOKISHNESS

321

LXII.

OF CONSISTENCY

328

LXIII.

OF WRENS AND LILIES

333

LXIV.

OF POSE .

339

LXV.

OF REVENANTS .

345

LXVI.

OF DISCIPLINE .

35*

LXVII.

OF INCREASE

357

LXVIII.

OF PRAYER

362

LXIX.

THE SHADOW .

368

LXX.

OF WEAKNESS .

376

LXXI.

THE BANK OF THE RIVER

380

LXXII.

THE CROSSING

389

LXXIII.

AFTER-THOUGHTS

392

LXXIV.

DEPARTURE

395

FATHER PAYNE

FATHER PAYNE

It was a good many years ago, soon after I left Oxford, when I was twenty-three years old, that all this happened. I had taken a degree in Classics, and I had not given much thought to my future profession. There was no very obvious opening for me, no family business, no influence in any particular direction. My father had been in the Army, but was long dead. My mother and only sister lived quietly in the country. I had no prosaic and practical uncles to push me into any particular line ; while on coming of age I had inherited a little capital which brought me in some two hundred a year, so that I could afford to wait and look round. My only real taste was for litera- ture. I wanted to write, but I had no very pressing aspirations or inspirations. I may confess that I was indolent, fond of company, but not afraid of comparative solitude, and I was moreover an entire dilettante. I read a good many books, and tried feverishly to write in the style of the authors who most attracted me. I settled down at home, more or less, in a country village where I knew everyone ; I travelled a little ; and I paid occa-

2 FATHER PAYNE

sional visits to London, where several of my under- graduate and school friends lived, with a vague idea of getting to know literary people ; but they were not very easy to meet, and, when I did meet them, they did not betray any very marked in- terest in my designs and visions.

I was dining one night at a restaurant with a College friend of mine, Jack Vincent, whose tastes were much the same as my own, only more strenuous ; his father and mother lived in London, and when I went there I generally stayed with them. They were well-to-do, good-natured people ; but, beyond occasionally reminding Jack that he ought to be thinking about a profession, they left him very much to his own devices, and he had begun to write a novel, and a play, and two or three other masterpieces.

That particular night his father and mother were dining out, so we determined to go to a restaurant. And it was there that Vincent told me about " Father" Payne, as he was called by his friends, though he was a layman and an Anglican. He had heard all about him from an Oxford man, Leonard Barthrop, some years older than ourselves, who was one of the circle of men whom Father Payne had collected about him. Vincent was very full of the subject. He said that Father Payne was an elderly man, who had been for a good many years a rather unsuccessful teacher in London, and that he had unexpectedly inherited a little country estate in Northamptonshire. He had gradually gathered about him a small knot of men, mainly interested in literature, who were lodged and boarded free, and were a sort of informal community, bound by

FATHER PAYNE 3

no very strict regulations, except that they were pledged to produce a certain amount of work at stated intervals for Father Payne's inspection. As long as they did this, they were allowed to work very much as they liked, and Father Payne was always ready to give criticism and advice. Father Payne reserved the right of dismissing them if they were idle, quarrelsome, or troublesome in any way, and exercised it decisively. But Barthrop had told him that it was a most delightful life ; that Father Payne was a very interesting, good-natured, and amusing man ; and that the whole thing was both pleasant and stimulating. There were certain rules about work and hours, and members of the circle were not allowed to absent themselves without leave, while Father Payne sometimes sent them off for a time, if he thought they required a change. "I gather," said Vincent, "that he is an absolute autocrat, and that you have to do what he tells you ; but that he doesn't preach, and he doesn't fuss. Barthrop says he has never been so happy in his life." He went on to say that there were at least two vacancies in the circle — one of the number had lately married, and another had ac- cepted a journalistic post. " Now what do you say," said Vincent, "to us two trying to go there for a bit ? You can try it, I believe, without pledging yourself, for two or three months ; and then if Father Payne approves, and you want to go on, you can regularly join."

I confess that it seemed to me a very attractive affair, and all that Vincent told me of the place, and particularly of Father Payne, attracted me. Vincent said that he had mentioned me to Bar-

4 FATHER PAYNE

throp, and that Barthrop had said that I might have a chance of getting in. It appeared that we should have to go down to the place to be inter- viewed.

We made up our minds to apply, and that night Vincent wrote to Barthrop. The answer was favourable. Two days later Vincent received a note from Father Payne, written in a big, finely- formed hand, to the effect that he would be glad to see Vincent any night that he could come down, and that I might also arrange an interview, if I wished, but that we were to come separately. " Mind," said the letter, " I can make no promises and can give no reasons ; but I will not keep either of you waiting."

Vincent went first. He spent a night at Aveley Hall, as the place was called. I continued my visit to his people, and awaited his return with great interest.

He told me what had happened. He had been met at the station by an odd little trap, had driven up to the house — a biggish place, close to a small church, on the outskirts of a tiny village. It was dark when he arrived, and he had found Father Payne at tea with four or five men, in a flagged hall. There had been a good deal of talk and laughter. "He is a big man, Father Payne, with a beard, dressed rather badly, like a country squire, very good-natured and talkative. Everyone seemed to say pretty much what they liked, but he kept them in order, too. I could see that ! " Then he had been carried off to a little study and questioned. "He simply turned me inside out," said Vincent, " and I told him all my biography, and everything

FATHER PAYNE 5

I had ever done and thought of. He didn't seem to look at me much, but I felt he was overhauling me somehow. Then I went and read in a sort of library, and then we had dinner — just the same business. Then the men mostly disappeared, and Barthrop carried me off for a talk, and told me a lot about everything. Then I went to my room, a big, ugly, comfortable bedroom ; and in the morning there was breakfast, where people dropped in, read papers or letters, did not talk, and went off when they had done. Then I walked about in a nice, rather wild garden. There seemed a lot of fields and trees beyond, all belonging to the house, but no park, and only a small stable, with a kitchen- garden. There were very few servants that I saw — an old butler and some elderly maids — and then I came away. Father Payne just came out and shook hands, and said he would write to me. It seemed exactly the sort of thing I should like. I only hope we shall both get in."

It certainly sounded attractive, and it was with great curiosity that I went off on the following day, as appointed, for my own interview.

II

AVELEY

The train drew up at a little wayside station soon after four o'clock on a November afternoon. It was a bare, but rather an attractive landscape. The line ran along a wide, shallow valley, with a stream running at the bottom, with many willows, and pools fringed with withered sedges. The fields

6 FATHER PAYNE

were mostly pastures, with here and there a fallow. There were a good many bits of woodland all about, and a tall spire of pale stone, far to the south, overtopped the roofs of a little town. I was met by an old groom or coachman, with a little ancient open cart, and we drove sedately along pleasant lanes, among woods, till we entered a tiny village, which he told me was Aveley, consisting of three or four farmhouses, with barns and ricks, and some rows of stone-built cottages. We turned out of the village in the direction of a small and plain church of some antiquity, behind which I saw a grove of trees and the chimneys of a house surmounted by a small cupola. The house stood close by the church, having an open space of grass in front, with an old sundial, and a low wall separating it from the church- yard. We drove in at a big gate, standing open, with stone gate-posts. The Hall was a long, stone- built Georgian house, perhaps a hundred and fifty years old, with two shallow wings and a stone-tiled roof, and was obviously of considerable size. Some withered creepers straggled over it, and it was neatly kept, but with no sort of smartness. The trees grew rather thickly to the east of the house, and I could see to the right a stable-yard, and beyond that the trees of the garden. We drew up — ■ it was getting dark — and an old manservant with a paternal air came out, took possession of my bag, and led me through a small vestibule into a long hall, with a fire burning in a great open fireplace. There was a gallery at one end, with a big organ in it. The hall was paved with black and white stone, and there were some comfortable chairs, a cabinet or two, and some dim paintings on the

AVELEY 7

walls. Tea was spread at a small table by the fire, and four or five men, two of them quite young, the others rather older, were sitting about on chairs and sofas, or helping themselves to tea at the table. On the hearth, with his back to the fire, stood a great, burly man with a short, grizzled beard and tumbled gray hair, rather bald, dressed in a rough suit of light-brown homespun, with huge shooting boots, whom I saw at once to be my host. The talk stopped as I entered, and I was aware that I was being scrutinised with some curiosity. Father Payne did not move, but extended a hand, which I advanced and shook, and said : " Very glad to see you, Mr. Duncan — you are just in time for tea." He mentioned the names of the men present, who came and shook hands very cordially. Bar- throp gave me some tea, and I was inducted into a chair by the fire. I thought for a moment that I was taking Father Payne's place, and feebly murmured something about taking his chair. " They're all mine, thanks ! " he said with a smile, "but I claim no privileges." Someone gave a faint whistle at this, and Father Payne, turning his eyes but not his head towards the young man who had uttered the sound, said : " All right, Pollard, if you are going to be mutinous, we shall have a little business to transact together, as Mr. Squeers said." "Oh, I'm not mutinous, sir," said the young man — "I'm quite submissive — I was just betrayed into it by amazement ! " " You shouldn't get into the habit of thinking aloud," said Father Payne ; "at least not among bachelors — when you are married you can do as you like ! — I hope you are polite ? " he went on, looking round

8 FATHER PAYNE

at me. "I think so," I said, feeling rather shy. "That's right," he said. "It's the first and only form of virtue ! If you are only polite, there is nothing that you may not do. This is a school of manners, you know ! " One of the men, Rose by name, laughed— a pleasant musical laugh. " I remember," he said, "that when I was a boy at Eton, my excellent but very bluff and rough old tutor called upon us, and was so much taken up with being hearty, that he knocked over the coal- scuttle, and didn't let anyone get a word in ; and when he went off in a sort of whirlwind, my old aunt, who was an incisive lady, said in a medi- tative tone : ' How strange it is that the only thing that the Eton masters seem able to teach their boys is the only thing they don't themselves possess ! ' "

Father Payne uttered a short, loud laugh at this, and said : "Is there any chance of meeting your aunt?" "No, sir, she is long since dead!" " Blew off too much steam, perhaps," said Father Payne. " That woman must have had the steam up ! I should have liked to have known her — a remarkable woman ! Have you any more stories of the same sort about her ? "

" Not to-day," said Rose, smiling.

" Quite right," said Father Payne. " You keep them for an acceptable time. Never tell strings of stories — and, by the way, my young friends, that's the art of writing. Don't cram in good things — space them out, Barthrop ! "

" I think I can spread the butter as thin as any- one," said Barthrop, smiling.

"So you can, so you can ! " said Father Payne

AVELEY 9

enthusiastically, " and very thin slices too ! I give you full credit for that ! "

The men had begun to drift away, and I was presently left alone with Father Payne. " Now you come along of me ! " he said to me ; and when 1 got up, he took my arm in a pleasant fashion, led me to a big curtained archway at the far end of the hall, under the gallery, and along a flagged passage to the right. As we went he pointed to the doors — "Smoking-room — Library " — and at the end of the passage he opened a door, and led me into a small panelled room with a big window, closely curtained. It was a solid and stately place, wholly bare of ornament. It had a writing-table, a bookcase, two armchairs of leather, a fine fire- place with marble pillars, and an old painting let into the panelling above it. There was a bright, unshaded lamp on the table. " This is my room," he said, " and there's nothing in it that I don't use, except those pillars ; and when I haul on them, like Samson, the house comes down. Now you sit down there, and we'll have a talk. Do you mind the light ? No ? Well, that's all right, as 1 want to have a good look at you, you know ! You can get a smoke afterwards — this is business ! "

He sate down in the chair opposite me, and stirred the fire. He had fine, large, solid hands, the soft- ness of which, like silk, had struck me when I shook hands with him ; and, though he was both elderly and bulky, he moved with a certain grace and alertness. " Tell me your tale from the beginning," he said. " Don't leave out any details — I like details. Let's have your life and death and Christian sufferings, as the tracts say."

io FATHER PAYNE

He heard me with much patience, sometimes smiling, sometimes nodding. When I had finished, he said : " Now I must ask you a few questions — you don't mind if they are plain questions — rather unpleasant questions ? ' ' He bent his brows upon me and smiled. " No," I said, " not at all." "Well, then," he said, " where 's the vocation in all this ? This place, to be brief, is for men who have a real vocation for writing, and yet never would otherwise have the time or the leisure to train for it. You see, in England, people think that you needn't train for writing — that you have just got to begin, and there you are. Very few people have the money to wait a few years — they have to write, not what they want to write, but what other people want to read. And so it comes about that by the time that they have earned the money and the leisure, the spring is gone, the fresh- ness is gone, there's no invention and no zest. Waiting can't be done in a little corner of life. You have to give up your life to it — and then that means giving up your life to a great deal of what looks like pure laziness — loafing about, looking about, travelling, talking, mooning ; that is the only way to learn proportion ; and it is the only way, too, of learning what not to write about — a great many things that are written about are not really material for writing at all. And all this can't be done in a drivelling mood — you must pick your way if you are going to write. That's a long preface ; but I mean this place to be a place to give men the right sort of start. I happen to be able to teach people, more or less, how to write, if they have got the stuff in them — and to be frank,

AVELEY ii

I'm not sure that you have ! You think this would be a pleasant sort of experience — so it can be; but it isn't done on slack 'and chattering lines. It is just meant to save people from hanging about at the start, a thing which spoils a lot of good writers. But it's deadly serious, and it isn't a dilettante life at all. Do you grasp all that ? "

" Yes," I said, " and I believe I can work ! I know I have wasted my time, but it was not because 1 wanted to waste time, but because the sort of things I have always had to do — the classics — always seemed to me so absolutely pointless. No one who taught me ever distinguished between what was good and what was bad. Whatever it was — a Greek play, Homer, Livy, Tacitus — it was always supposed to be the best thing of the kind. I was always sure that much of it was rot, and some of it was excellent ; but I didn't know why, and no one ever told me why."

' l You thought all that ? ' said he. " Well, that's more hopeful ! Have you ever done any essay work ? ' '

" Yes," I said, " and that was the worst of all — no one ever showed me how to do it in my own way, but always in some one else's way."

He sate a little in silence. Then he said : " But mind you, that's not all ! I don't think writing is the end of life. The real point is to feel the things, to understand the business, to have ideas about life. I don't want people to learn how to write interestingly about things in which they are not interested — but to be interested first, and then to write if they can. I like to turn out a good writer, who can say what he feels and believes. But I'm

12 FATHER PAYNE

just as pleased when a man tells me that writing is rubbish, and that he is going away to do something real. The real — that's what I care about ! I don't want men to come and pick up grains of truth and reality, and work them into their stuff. I have turned out a few men like that, and those are my worst failures. You have got to care about ideas, if you come here, and to get the ideas into shape. You have got to learn what is beautiful and what is not, because the only business of a real writer is with beauty — not a sickly exotic sort of beauty, but the beauty of health and strength and generous feeling. I can't have any humbugs here, though I have sent out some humbugs. It's a hard life this, and a tiring life ; though if you are the right sort of fellow, you will get plenty of fun out of it. But we don't waste time here ; and if a man wastes time, out he goes."

' ' I believe I can work as hard as anyone, ' ' I said, " though I have shown no signs of it — and anyhow, I should like to try. And I do really want to learn how to distinguish between things, how to know what matters. No one has ever shown me how to do that ! "

" That's all right ! " he said. " But are you sure you don't want simply to make a bit of a name — to be known as a clever man ? It's very convenient, you know, in England, to have a label. Because I want you clearly to understand that this place of mine has nothing whatever to do with that. I take no stock in what is called success. This is a sort of monastery, you know ; and the worst of some monasteries is that they cultivate dreams. That's a beautiful thing in its way, but it isn't what

AVELEY 13

I aim at. I don't want men to drug themselves with dreams. The great dreamers don't do that. Shelley, for instance — his dreams were all made out of real feeling, real beauty. He wanted to put things right in his own way. He was enraged with life because he was fine, while Byron was enraged with life because he was vulgar. Vulgarity — that's the one fatal complaint ; it goes down deep to the bottom of the mind. And I may as well say plainly that that is what I fight against here."

" I don't honestly think I am vulgar," I said.

"Not on the surface, perhaps," he said, "but present-day education is a snare. We are a vulgar nation, you know. That is what is really the matter with us — our ambitions are vulgar, our pride is vulgar. We want to fit into the world and get the most we can out of it ; we don't, most of us, just want to give it our best. That's wiiat I mean by vulgarity, wanting to take and not want- ing to give."

He wras silent for a minute, and then he said : " Do you believe in God ? "

" I hardly know," I said. " Not very much, I am afraid, in the kind of God that I have heard preached about."

" WTiat do you mean ? " he said.

"Well," I said, "it's rather a large question — but I used to think, both at school and at Oxford, that many of the men who were rather disapproved of, that did quite bad things, and tried experiments, and knocked up against nastiness of various kinds, but who were brave in their way and kind, and not mean or spiteful or fault-finding, wrere more the sort of people that the force — or whatever it is,

i4 FATHER PAYNE

behind the world — was trying to produce than many of the virtuous people. What was called virtue and piety had something stifling and choking about it, I used to think. I had a tutor at school who was a parson, and he was a good sort of man, too, in a way. But I used to feel suddenly dreary with him, as if there were a whole lot of real things and interesting things which he was afraid of. I couldn't say what I thought to him — only what I felt he wanted me to think. That's a bad answer," 1 went on, " but I haven't really considered it."

"No, it isn't a bad answer," he said. "It's all right ! The moment you feel stifled with anyone, whatever the subject is — art, books, religion, life — there is something wrong. Do you say any prayers ? ' '

" No," I said, " to be honest, I don't."

"You must take to it again," he said. "You can't get on without prayer. And if you come here," he said, "you may expect to hear about God. I talk a good deal about God. I don't be- lieve in things being too sacred to talk about — it's the bad things that ought not to be mentioned. I am interested in God, more than I am interested in anything else. I can't make Him out — and yet I believe that He needs me, in a way, as much as I need Him. Does that sound profane to you ?

"No," I said, "it's new to me. No one ever spoke about God to me like that before."

" We have to suffer with Him ! " he said in a curious tone, his face lighting up. " That is the point of Christianity, that God suffers, because He wants to remake the world, and cannot do it all at once. That is the secret of all life and hope,

AVELEY 15

that if we believe in God, we must suffer with Him. It's a fight, a hard fight ; and He needs us on His side. But I won't talk about that now ; yet if you don't want to believe in God, and to be friends with Him, and to fight and suffer with Him, you needn't think of coming here. That's behind all I do. And to come here is simply that you may find out where He needs you. "Why writing is important is, because the world needs freer and plainer talk about God — about beauty and health and happiness and energy, and all the things which He stands for. Half the evil comes from silence, and the end of all my experiments is the word in the New Testament, Ephphatha — Be opened ! That is what I try for, to give men the power of opening their hearts and minds to others, without fear and yet without offence. I don't want men to attack things or to criticise things, but just to speak plainly about what is beautiful and wholesome and true. So you see this isn't a place for lazy and fanciful people — not a fortress of quiet, and still less a place for asses to slake their thirst ! We don't set out to amuse ourselves, but to perceive things, and to say them if we can. My men must be sound and serious, and they must be civil and amusing too. They have got to learn how to get on with each other, and with me, and with the village people — and with God ! If you wrant just to dangle about, this isn't the place for you ; but if you want to work hard and be knocked into shape, I'll consider it."

There was something tremendous about Father Payne ! I looked at him with a sense of terror. His face dissolved in a smile. " You needn't look

16 FATHER PAYNE

at me like that ! " he said. " I only want you to know exactly what you are in for ! "

" I would like to try," I said.

"Well, we'll see!" he said. "And now you must be off ! " he added. "We shall dine in an hour — you needn't dress. Here, you don't know which your room is, I suppose ? "

He rang the bell, and I went off with the old butler, who was amiable and communicative. " So, you think of becoming one of the gentlemen, sir ? " he said. "If you'll have me," I replied. "Oh, that will be all right, sir," he said. "I could see that the Father took to you at first sight ! "

He showed me my room — a big bare place. It had a small bed and accessories, but it was also fitted as a sitting-room, with a writing-table, an armchair, and a bookcase full of books. The house was warmed, I saw, with hot water to a comfortable temperature. "Would you like a fire? " he said. I declined, and he went on : " Now if you lived here, sir, you would have to do that yourself ! " He gave a little laugh. "Anyone may have a fire, but they have to lay it, and fetch the coal, and clean the grate. Very few of the gentlemen do it. Anything else, sir ? I have put out your things, and you will find hot water laid on."

He left me, and I flung myself into the chair. I had a good deal to think about.

THE SOCIETY 17

III

THE SOCIETY

A very quiet evening followed. A bell rang out above the roof at 8.15. I went down to the hall, where the men assembled. Father Payne came in. He had changed his clothes, and was wearing a dark, loose-fitting suit, which became him well — he always looked at home in his clothes. The others wore similar suits or smoking jackets. Father Payne appeared abstracted, and only gave me a nod. A gong sounded, and he marched straight out through a door by the fireplace into the dining- room.

The dining-room was a rather grand place, panelled in dark wood, and with a few portraits. At each end of the room was a section cut off from the central portion by an oak column on each side. Three windows on one side looked into the garden. It was lighted by candles only. We were seven in all, and I sate by Father Payne. Dinner was very plain. There was soup, a joint with