Read The Laying on of Hands: Stories Online
Authors: Alan Bennett
Tags: #Humorous, #Short Stories (Single Author), #Fiction, #Literary, #Great Britain, #General
The Laying on of Hands: Stories (3 page)
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Now the clergy began to follow the choir down the aisle, Father Jolliffe bringing up the rear, singing the hymn without consulting the words, long since off the book and thus free while singing heartily to cast professionally loving glances to right and left, on his pink and generous face an expression of settled benevolence.
He had still not decided how to pitch his opening remarks, trusting even now that something would occur, in some ways the closest he got to faith in God this trust that when it came to the point words would be put into his mouth. As he passed through the worshippers raggedly singing the hymn, Father Jolliffe thought they looked less like a congregation than an audience, smart, worldly and doubtless expecting him to keep God very much on the back burner. He resented this a little, because, though he was a sophisticated priest and too self-forgiving, his faith was real enough, though so supple and riddled with irony that God was no more exempt from censure than the Archbishop of Canterbury (whom he privately referred to as Old Potato-Face). Still, he resented having to tailor his beliefs to his audience and not for the first time wished he was an out and out Catholic where this problem wouldn’t arise. One of the many grumbles Father Jolliffe had about the English Reformation was that it was then that feeling had got into the service, so you couldn’t get away with just saying the words but had to mean them at the same time.
These thoughts had taken him and the procession to the chancel, where the choir filed into their pews and the spare clergy disposed themselves around, while still leaving the hymn with a couple of verses to run. This gave Father Jolliffe a chance to think about what he ought to say about Clive and what he ought not to say.
CLIVE HAD BEEN A MASSEUR; there was no secret about that. It was something he was very good at and his skill transcended mere physical manipulation. Many of his clients attested to a feeling of warmth that seemed to flow through his fingers and for which there was no orthodox physiological explanation. ‘He has healing hands’ was one way of putting it or (this from the more mystically inclined) ‘He has the Touch.’
That Clive was black (though palely so) was thought by some to account for these healing attributes since it meant (despite his having been born and brought up in Bethnal Green) that he was closer to his origins than were his clients and in touch with an ancient wisdom long since lost to them. Never discouraging these mythic speculations Clive himself had no such illusions, though the pouch to which he stripped to carry out the massage was rudimentary enough to call up all sorts of primitive musings.
The heat that his clients felt, though, was not fanciful and as a boy had embarrassed Clive and made him reluctant to touch or be touched. The realisation that what he had was not a burden but a gift was a turning point and that, with his calorific propensities, it could be marketed was another. And so the laying on of hands became for him a way of life.
There was, of course, more. Though Clive was scrupulous never to omit the ceremony of massage, for some it was just the preliminary to a more protracted and intimate encounter and one which might, understandably, cost them a little more. Looking over the crowded church, Father Jolliffe wondered who were here just as grateful patients whose burden of pain Clive had smoothed away and who had come along to commemorate the easing of a different sort of burden, and of the latter how many were as nervous as he was himself about the legacy that the dead man might have left them.
NOW AS THE HYMN ENDED Father Jolliffe said, ‘Will you sit?’, gave them a moment to settle and then launched into his preamble. And straightaway came out with something he had no intention of saying.
‘On such occasions as these,’ he said, ‘a priest will often preface his remarks with an apology, craving the forgiveness of the congregation since they have had the advantage of knowing the deceased whereas he didn’t. I make no such apology. I knew Clive and like most of you, I imagine, loved him and valued his friendship—else why are any of us here?’
Treacher, who was not here for that at all, made a neat note on the back of his Order of Service.
Father Jolliffe was amazed at himself. Few people in the congregation were aware he knew Clive and for various reasons, one of which was prudence, he hadn’t been planning to say that he did. Now he had blurted it out and must make the best of it, though this would be hard as there was so much he could not say.
For the most part Geoffrey (and there are some circumstances in which it’s right he is called Geoffrey and not Father Jolliffe) … for the most part Geoffrey was celibate, though he attached no virtue to this, knowing it was not abstinence so much as lack of opportunity that kept him generally unconjugate; that and a certain timidity where sex was concerned which made him, despite his (mild) moral disapproval, bestow on an enterprising promiscuity such as Clive’s an almost heroic status. No matter that boldness came as naturally to Clive as diffidence did to Geoffrey or that Clive, of course, was much better looking and unburdened by Geoffrey’s thoughts of God (and not looking a fool); Geoffrey knew that in what nowadays is called a one-to-one situation he was what he thought of as shy, so that men who weren’t shy, such as Clive, seemed to him warriors, their valour, however profligate, more of a virtue than his own timorous drawing back.
Geoffrey had had experience at first hand of how fly Clive could be. En route for lunch together along the Farringdon Road (not a thoroughfare Geoffrey had ever thought of in a carnal context) Clive had intercepted a male glance that Geoffrey had not even noticed and quick as a fish he had darted away leaving Geoffrey to eat alone and return home disconsolate, where Clive duly came by to give an account of his afternoon. True, Clive was not choosy or how else would he have got into bed with Geoffrey himself, episodes so decorous that for Clive they can scarcely have registered as sex at all, though still tactile enough for Geoffrey, on the news of Clive’s death, to be filled with unease.
Being of an Anglo-Catholic persuasion Father Jolliffe practised auricular confession, when he would come clean about his predilections, an ordeal that was somewhat diminished by choosing as his confessor a clergyman whom he knew ‘had no problem with that’ and being of a similar persuasion himself would place it low down in the hierarchy of possible wickedness. With never much to confess on that particular score, now with Clive gone there was going to be even less.
Somebody coughed. The congregation were waiting and though the pause while Father Jolliffe wrestled with what he should and should not say was understood to be one of deep personal remembrance or even a chance to regain control of his feelings, still, there wasn’t all day.
Father Jolliffe plunged on and suddenly it all came right. ‘We shall be singing some hymns. We shall pray together and there will be readings and some of Clive’s favourite music.’ Father Jolliffe paused. ‘Prayer may seem to some of you an outmoded activity and hymns too, possibly, but that was not what Clive thought. Clive, as I know personally, was always keen to involve himself in the rites and rituals of the church and were he here he would be singing louder and praying harder than anybody.’
Despite the unintentional disclosure of his friendship with Clive, Father Jolliffe was not displeased with how he (or possibly God) had turned it to good account. Using Clive as a way round any misgivings the congregation might have re the religious side of things was a happy thought. It took the curse off the service very nicely and in the shadows behind the pillar Treacher made another note and this time added a tick.
Actually Geoffrey (we are back to Geoffrey again) knew that where Clive’s religious inclinations were concerned he was stretching it a bit. Pious he wasn’t and his interest in the rites and rituals of the church didn’t go much further than the not unfetching young men who were often helping to perform them, Clive reckoning, not always correctly, that what with the ceremony, the incense and the general dressing-up anyone of a religious disposition was, as he put it, ‘halfway there already’. He was particularly keen on vestments, though not in any way Father Jolliffe (sorry) could share with the congregation, having once found Clive in the rectory clad only in his underpants trying on cotta and cope.
Father Jolliffe now led the congregation in prayer, asking them to kneel if they so chose or simply bow their heads so that they could together remember Clive. Heads went down, eyes were closed with only the security guard on the qui vive, scowling across the bowed benches where someone, he felt sure, might be only pretending to pray. At one point he even stood up and turned round lest some wrongdoer might be taking advantage of these unstructured devotions in order to creep up and snatch the clasp. Suspicious, as he put it, ‘of this whole prayer thing’ he slumped back moodily in his seat as Jolliffe launched into the Collect.
The vicar didn’t improvise prayers, Treacher was relieved to note, drawing them from the ample stock of the old prayer book, and saying them briskly and formally as Treacher preferred them to be said. There were few things worse, in Treacher’s view, than a priest who gave too much weight to the words of prayers, pausing as if to invest them with heartfelt meaning and thereby impressing the congregation (and himself) with his sincerity. Treacher had even heard the Lord’s Prayer delivered in this fashion and found it intolerable and even queasy. But Father Jolliffe, perhaps because of his Catholic leanings, was dry and to the point. ‘Say the word, say the word only’ seemed to be his motto and Treacher added another tick.
So far, Treacher was bound to admit, Jolliffe was not doing too badly. Even the news of the priest’s friendship with the dead man had scarcely counted against him, as the Archdeacon had all along assumed Jolliffe to be homosexual, though without seeing this as a cause for censure or even a necessary obstacle to promotion. Untrammelled by wife or family and with a housekeeper to look after the vicarage (when there were vicarages to look after), their energies channelled, the sex under wraps, once upon a time homosexuals had made excellent priests and still could so long as they were sensible. The homosexuals Treacher preferred were dry, acerbic and, of course, unavowed; A. E. Housman the type that he approved of, minus the poetry, of course, and (though this was less important) minus the atheism. Nowadays, though, discretion had been cast aside and it had all gone splashy, priests feeling in conscience bound to make their proclivities plain, with even Jolliffe’s declaration of friendship for the dead man a timorous attempt, Treacher felt, to lay his cards on the table. Which was a mistake, Treacher believing that a priest should no more declare a sexual preference than he should a political one. Even so, Treacher reflected, there was this to be said in Jolliffe’s favour that, whatever his shortcomings, he was not she. In Treacher’s church there was a place for she, running the jumble sale, or doing the altar flowers; a she could even take the plate round or read the lesson. But there was no place for she at the altar or in the pulpit. So, give Jolliffe his due: he was not she.
NOW THE CONGREGATION SAT and the scheduled part of the service began. The programme had been put together by Pam, a cheerful woman Clive had known since childhood and who was now a producer at the BBC, and Derek, his longtime landlord. Eclectic would be the kindest word to describe it. Treacher, who had no reason to be kind, thought it looked a bit of a ragbag.
First up was a well-known actress and star of a current sitcom who ascends the stairs of the lectern where she reads immaculately a piece about death not really being the end but just like popping next door. It was a regular standard at memorial services and seeing it billed in the programme Treacher had sighed. He believed in death and when he said he believed in God, death was to a large extent what he meant. These days people didn’t, or tried not to, always feeling death was unfair, so when they saw it coming to them or their loved ones they made a great song and dance about it.
And these days there was always blame; it was ‘down to’ someone or other—the school, the doctor, the police—and you must fight back, that was today’s philosophy; in the midst of life we are in death was nowadays a counsel for wimps. It didn’t used to be like this, he thought. Had it come from America, he wondered. Or Liverpool? Was television to blame? Or Mrs Thatcher? These days he seldom felt well himself but he wasn’t complaining. Or perhaps (and here he was trying to be charitable) what was really distasteful was death as leveller. These days people were so anxious to lay hold of anything that marked them out from the rest—the death of their children, for instance, their neglect by hospitals, being fumbled when young or tortured by nuns; even the murder of loved ones would do if it served to single them out. Whereas the good thing about death was that it singled everybody out. It was the one unchanging thing. Treacher smiled.
Father Jolliffe’s thoughts were different, though just as wayward and far from Clive. The next reader had a ponytail and Geoffrey found himself wondering at what point in bed the hair was unloosed, shaken out, let down. And by whom? He thought of the curtain of hair falling across the pillow, the signal, perhaps (in addition to other signals), that the body was now on offer. So again he remembered Clive.
Next up was a pianist, another personal acquaintance who comes to the piano in mittens which he then takes off before playing some Schubert, the performance of which, judging by his expression, seems to cause him exquisite pain but which turns to dark-faced anger as during the final section a police car drives past with its siren going.
And so it goes on, under Father Jolliffe’s benevolent eye, poems, readings, a succession of ‘turns’ really, one of which, though, Treacher is pleased to note, is from St Paul’s First Letter to the Corinthians, the passage about love, with Father Jolliffe opting for the King James version using charity. He took time at the start of the reading to explain to the congregation that charity was love and not anything to do with flag days or people in doorways. Or if it was to do with people in doorways that was only one of its meanings.
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