_ CHAPTER XL. OF WASTE
We were discussing Keats and his premature death. Someone had said that, beside being one of the best, he was also one of the most promising of poets; and Father Payne had remarked that reading Keats's letters made him feel more directly in the presence of a man of genius than any other book he knew. Kaye had added that the death of Keats seemed to him the most ghastly kind of waste, at which Father Payne had smiled, and said that that presupposed that he was knocked out by some malign or indifferent force. "It is possible--isn't it?" he added, "that he was needed elsewhere and summoned away." "Then why was he so elaborately tortured first?" said Kaye. "Well," said Father Payne, "I can conceive that if he had recovered his health, and escaped from his engagement with Fanny Brawne, he might have been a much finer fellow afterwards. There were two weak points in Keats, you know--his over-sensuousness and a touch of commonness--I won't call it vulgarity," he added, "but his jokes are not of the best quality! I do not feel sure that his suffering might not have cleared away the poisonous stuff."
"Perhaps," said Kaye; "but doesn't that make it more wasteful still? The world needs beauty--and for a man to die so young with his best music in him seems to me a clumsy affair."
"I don't know," said Father Payne; "it seems to me harder to define the word _waste_ than almost any word I know. Of course there are cases when it is obviously applicable--if a big steamer carrying a cargo of wheat goes down in a storm, that is a lot of human trouble thrown away--and a war is wasteful, because nations lose their best and healthiest parental stock. But it isn't a word to play with. In a middle-class household it is applied mainly to such things as there being enough left of a nice dish for the servants to enjoy; and, generally speaking, I think it might be applied to all cases in which the toil spent over the making of a thing is out of all proportion to the enjoyment derived from it. But the difficulty underlying it is that it assumes a knowledge of what a man's duty is in this world--and I am not by any means sure that we know. Look at the phrase 'a waste of time.' How do we know exactly how much time a man ought to allot to sleep, to work, to leisure? I had an old puritanical friend who was very fond of telling people that they wasted time. He himself spent nearly two hours of every day in dressing and undressing. That is to say that when he died at the age of seventy-six, he had spent about six entire years in making and unmaking his toilet! Let us assume that everyone is bound to give a certain amount of time to doing the necessary work of the world--enough to support, feed, clothe, and house himself, with a margin to spare for the people who can't support themselves and can't work. Then there are a lot of outlying things which must be done--the work of statesmen, lawyers, doctors, writers--all the people who organise, keep order, cure, or amuse people. Then there are all the people who make luxuries and comforts--things not exactly necessary, but still reasonable indulgences. Now let us suppose that anyone is genuinely and sensibly occupied in any one of these ways, and does his or her fair share of the world's work: who is to say how such workers are to spend their margin of time? There are obviously certain people who are mere drones in the hive--rich, idle, extravagant people: we will admit that they are wasters. But I don't admit for a moment that all the time spent in enjoying oneself is wasted, and I think that people have a right to choose what they do enjoy. I am inclined to believe that we are here to live, and that work is only a part of our material limitations. A great deal of the usefulness of work is not its intrinsic value, but its value to ourselves. It isn't only what we perform that matters; it is the fact that work forces us into relations with other people, which I take to be the experience we all need. In the old dreary books of my childhood, the elders were always hounding the young people into doing something useful--useful reading, useful sewing, and so forth. But I am inclined to believe that sociability and talk are more useful than reading, and that solitary musing and dreaming and looking about are useful too. All activity is useful, all interchange, all perception. What isn't useful is anything which hides life from you, any habit that drugs you into inactivity and idleness, anything which makes you believe that life is romantic and sentimental and fatuous. I wouldn't even go so far as to say that _all_ the time spent in squabbling and quarrelling is useless, because it brings you up against people who think differently from yourself. That becomes wasteful the moment it leaves you with the impotent desire to hurt your adversary. No, I am inclined to think that the only thing which is wasteful is anything which suspends interest and animation and the love of life; and I don't blame idle and extravagant people who live with zest and liveliness for doing that. I only blame them for not seeing that their extravagance is keeping people at the other end of the scale in drudgery and dulness. Of course the difficulty of it is, that if we offered the lowest stratum of workers a great increase of leisure, they would largely misuse it; and that is why I believe that in the future a large part of the education of workers will be devoted to teaching them how to employ their leisure agreeably and not noxiously. And I believe that there are thousands of cases in the world which are infinitely worse than the case of Keats--who, after all, had more joy of the finest quality in his short life than most of us achieve. I mean the cases of men and women with fine and sensitive instincts, who by being born under base and down-trodden conditions are never able to get a taste of clean, wholesome, and beautiful life at all--that's a much darker problem."
"But how do you fit that into your theories of life at all?" said Vincent.
"Oh, it fits my theory of life well enough," said Father Payne. "You see, I believe it to be a real battle, and not a sham fight. I believe in God as the source of all the fine, beautiful, and free instincts, casting them lavishly into the world, against a horribly powerful and relentless but ultimately stupid foe. 'Who put the evil there?' you may say, 'and how did it get there first?' Ah, I don't know that--that is the origin of evil. But I don't believe that God put it there first, just for the interest of the fight. I don't believe that He is responsible for waste--I think it is one of the forces He is fighting. He pushes battalion after battalion to the assault, and down they go. It's cruel work, but it isn't anything like so cruel as to suppose that He arranged it all or even permitted it all. That would indeed sicken and dishearten me. No, I believe that God never wastes anything; but it's a fearful and protracted battle; and I believe that He will win in the end. I read a case in the paper the other day of a little child in a workhouse that had learnt a lot of infamous language, and cursed and swore if it was given milk instead of beer or brandy. Am I to believe that God was in any way responsible for putting a little child in that position?--for allowing things to take shape so, if He could have checked it? No, indeed! I do not believe in a God as helpless or as wicked as that! There is something devilish there, for which He is not responsible, and against which He is fighting as hard as He can."
"But doesn't heredity come in there?" said Vincent. "It isn't the child's fault, and probably no amount of decent conditions would turn that child into anything respectable."
"Yes," said Father Payne; "heredity is just one of the evil devices--but don't you see the stupidity of it? It stops progress, but it also helps it on--it hinders, but it also helps; and nothing in the world seems to me so Divine as the way in which God is using and mastering heredity for good. It multiplies evil, but it also multiplies good; and God has turned that weapon against the contriver of it. The wiser that the world grows, the more they will see how to use heredity for happiness, by preventing the tainted from continuing to taint the races. The slow civilisation of the world is the strongest proof I know that the battle is going the right way. The forces of evil are being slowly transformed into the forces of good. The waste of noble things is but the slow arrival of the new armies of light. There is something real in fighting for a General who has a very urgent and terrible business on hand. There is nothing real about fighting for one who has brought both the armies into the field. It doesn't do to sentimentalise about evil, and to say that it is hidden good! The world is a probation, I don't doubt--but it is testing your strength against something which is really there, and can do you a lot of harm, not against something which is only there for the purpose of testing what might have been made and kept both innocent and strong." _