‘I’m afraid,’ said Burlap with that wistfully spiritual expression which always came over his face when he began to speak about money, ‘I’m afraid I shan’t be able to pay much for them.’
‘Ah, well. I’m used to it,’ Rampion shrugged his shoulders. Burlap was glad he took it like that. And after all, he reflected, it was true. Rampion wasn’t used to being paid much. And with his way of living he did not need much. No car, no servants…
‘One wishes one could,’ he said aloud, drifting away into impersonality. ‘But the paper…’ He shook his head. ‘Trying to persuade people to love the highest when they see it doesn’t pay. One might manage four guineas a drawing.’
Rampion laughed. ‘Not exactly princely. But take them. Take them for nothing if you like.’
‘No, no,’ protested Burlap. ‘I wouldn’t do that. The World doesn’t live on charity. It pays for what it uses—not much, alas, but something, it pays something. I make a point of that,’ he went on, wagging his head, ‘even if I have to pay out of my own pocket. It’s a question of principle. Absolutely of principle,’ he insisted, contemplating with a thrill of justifiable satisfaction the upright and selfsacrificing Denis Burlap who paid contributors out of his own pocket and in whose existence he was beginning, as he talked, almost genuinely to believe. He talked on, and with every word the outlines of this beautifully poor but honest Burlap became clearer before his inward eyes; and at the same time the World crept closer and closer to the brink of insolvency, while the bill for lunch grew momently larger and larger, and his income correspondingly decreased. Rampion eyed him curiously. What the devil is he lashing himself up into a fury about this time? he wondered. A possible explanation suddenly occurred to him. When Burlap next paused for breath, he nodded sympathetically.
‘What you need is a capitalist,’ he said. ‘If I had a few hundreds or thousands to spare, I’d put them into the World. But alas, I haven’t. Not sixpence,’ he concluded, almost triumphantly, and the sympathetic expression turned suddenly into a grin.
That evening Burlap addressed himself to the question of Franciscan poverty. ‘Barefooted through the Umbrian hills she goes, the Lady Poverty.’ It was thus that he began his chapter. His prose, in moments of exaltation, was apt to turn into blank verse…. ‘Her feet are set on the white dusty roads that seem, to one who gazes from the walls of the little cities, taut stretched white ribbons in the plain below…’
There followed references to the gnarled olive trees, the vineyards, the terraced fields,’ the great white oxen with their curving horns,’ the little asses patiently carrying their burdens up the stony paths, the blue mountains, the hill towns in the distance, each like a little New Jerusalem in a picture book, the classical waters of Clitumnus and the yet more classical waters of Trasimene. ‘That was a land,’ continued Burlap, ‘and that a time when poverty was a practical, workable ideal. The land supplied all the needs of those who lived on it; there was little functional specialization; every peasant was, to a great extent, his own manufacturer as well as his own butcher, baker, green-grocer and vintner.
It was a society in which money was still comparatively unimportant. The majority lived in an almost moneyless condition. They dealt directly in things—household stuff of their own making and the kindly fruits of the earth—and so had no need of the precious metals which buy things. St. Francis’s ideal of poverty was practicable then, because it held up for admiration a way of life not so enormously unlike the actual way of his humbler contemporaries. He was inviting the leisured and the functionally specialized members of society—those who were living mainly in terms of money—to live as their inferiors were living, in terms of things.
How different is the state of things to-day!’ Burlap relapsed once more into blank verse, moved this time by indignation, not by lyrical tenderness. ‘We are all specialists, living in terms only of money, not of real things, inhabiting remote abstractions, not the actual world of growth and making.’ He rumbled on a little about ‘the great machines that having been man’s slaves are now his masters,’ about standardization, about industrial and commercial life and its withering effect on the human soul (for which last he borrowed a few of Rampion’s favourite phrases). Money, he concluded, was the root of the whole evil: the fatal necessity under which man now labours of living in terms of money, not of real things. ‘To modern eyes St. Francis’s ideal appears fantastic, utterly insane.
The Lady Poverty has been degraded by modern circumstances into the semblance of a sackaproned, leaky-booted charwoman…No one in his senses would dream of following her. To idealize so repulsive a Dulcinea one would have to be madder than Don Quixote himself. Within our modern society the Franciscanideal is unworkable. We have made poverty detestable. But this does not mean that we can just neglect St. Francis as a dreamer of mad dreams. No, on the contrary, the insanity is ours, not his. He is the doctor in the asylum. To the lunatics the doctor seems the only madman. When we recover our senses, we shall see that the doctor has been all the time the only healthy man. As things are at present the Franciscan ideal is unworkable. The moral of that is that things must be altered, radically. Our aim must be to create a new society in which Lady Poverty shall be, not a draggled charwoman, but a lovely form of light and graciousness and beauty. Oh Poverty, Poverty, beautiful Lady Poverty!…’
Beatrice came in to say that supper was on the table.
‘Two eggs,’ she commanded, rapping out her solicitude. ‘Two, I insist. They were made especially for you.’
‘You treat me like the prodigal son,’ said Burlap. ‘Or the fatted calf while it was being fattened.’ He wagged his head, he smiled a Sodoma smile and helped himself to the second egg.
‘I want to ask your advice about some gramophone shares I’ve got,’ said Beatrice. ‘They’ve been rising so violently.’
‘Gramophones!’ said Burlap. ‘Ah…’ He advised.
CHAPTER XVII
It had been raining for days. To Spandrell it seemed as though the fungi and the mildew were sprouting even in his soul. He lay in bed, or sat in his dismal room, or leaned against the counter in a public house, feeling the slimy growth within him, watching it with his inward eyes.
‘But if only you’d do something,’ his mother had so often implored. ‘Anything.’
And all his friends had said the same thing, had gone on saying it for years.
But he was damned if he’d do anything. Work, the gospel of work, the sanctity of work, laborare est orare—all that tripe and nonsense. ‘Work!’ he once broke out contemptuously against the reasonable expostulations of Philip Quarles, ‘work’s no more respectable than alcohol, and it serves exactly the same purpose: it just distracts the mind, makes a man forget himself. Work’s simply a drug, that’s all. It’s humiliating that men shouldn’t be able to live without drugs, soberly; it’s humiliating that they shouldn’t have the courage to see the world and themselves as they really are. They must intoxicate themselves with work.
It’s stupid. The gospel of work’s just a gospel of stupidity and funk. Work may be prayer; but it’s also hiding one’s head in the sand, it’s also making such a din and a dust that a man can’t hear himself speak or see his own hand before his face. It’s hiding yourself from yourself. No wonder the Samuel Smileses and the big business men are such enthusiasts for work. Work gives them the comforting illusion of existing, even of being important. If they stopped working, they’d realize that they simply weren’t there at all, most of them. Just holes in the air, that’s all. Holes with perhaps a rather nasty smell in them. Most Smilesian souls must smell rather nasty, I should think. No wonder they daren’t stop working. They might find out what they really are, or rather aren’t. It’s a risk they haven’t the courage to take.’
‘And what has your courage permitted you to find out about yourself? ‘ asked Philip Quarles.
Spandrell grinned rather melodramatically. ‘It needed some courage,’ he said, ‘to go on looking at what I discovered. If I hadn’t been such a brave man, I’d have taken to work or morphia long ago.’
Spandrell dramatized himself a little, made his conduct appear rather more rational and romantic than it really was. If he did nothing, it was out of habitual laziness as well as on perverse and topsy-turvy moral principle. The sloth, indeed, had preceded the principle and was its root. Spandrell would never have discovered that work was a pernicious opiate, if he had not had an invincible sloth to find a reason and a justification for. But that it did require some courage on his part to do nothing was true; for he was idle in spite of the ravages of a chronic boredom that could become, at moments like the present, almost unbearably acute. But the habit of idleness was so deeply ingrained that to break it would have demanded more courage than to bear the agonies of boredom to which it gave rise. Pride had reinforced his native laziness—the pride of an able man who is not quite able enough, of an admirer of great achievements who realizes that he lacks the
