Even during the short journey to Oxford Alan furtively fingered his text-books, while he talked to Michael about a depressing January in London.
“Never mind. Perhaps you’ll get your Blue next term,” said Michael. “And if you aren’t determined to play cricket all the Long, we’ll go away and have a really sporting vac somewhere.”
“If I’m plowed,” said Alan gloomily, “I’ve settled to become a chartered accountant.”
Michael enjoyed his second Lent term. With an easy conscience he relegated Rugby football into the limbo of the past. He decided such violent exercise was no longer necessary, and he was getting to know so many people at other colleges that the cultivation of new personalities occupied all his leisure. After Maurice and Wedderburn came back from Spain, they devoted much of their time to painting, and The Oxford Looking-Glass became a very expensive business on account of the reproduction of their drawings. Moreover, the circulation decreased in ratio with the increase of these drawings, and the five promoters who did not wish to practice art in the pages of their magazine convoked several meetings of protest. Finally Maurice was allowed to remain editor only on condition that he abstained from publishing any more drawings.
Nigel Stewart’s meeting of the De Rebus Ecclesiasticis together with the visit to Spain induced Michael to turn his attention to that side of undergraduate life interested in religion. He went to see Canon Harrowell, and even accepted from him an invitation to a breakfast at which he met about half a dozen Klebe men who talked about bishops. Afterward Canon Harrowell seemed anxious to have a quiet talk with him in the library, but Michael made an excuse, not feeling inclined for self-revelation so quickly on top of six Klebe men and the eggs and bacon. He went to see Father Pallant at Cowley, but Father Pallant appeared so disappointed that he had brought him no scientific problems to reconcile with Catholic dogma, and was moreover so contemptuous of Dom Cuthbert Manners, O.S.B. and Clere Abbey that Michael never went to see him again. He preferred old Sandifer, who with all the worldly benefits of good wine, good food, and pleasant company, offered in addition his own courtly Caroline presence that added to wit and learning and trenchant theology made Michael regret he had not called upon him sooner.
Nigel Stewart took Michael to a meeting of De Rebus Ecclesiasticis, at which he met not only the six Keble men who had talked about bishops at Canon Harrowell’s breakfast, but about twenty more members of the same college, all equally fervid and in his opinion equally objectionable. Michael also went with Nigel Stewart to Mass at St. Barnabas’, where he saw the same Keble men all singing conspicuously and all conveying the impression that every Sunday they occupied the same place. By the end of the term Michael’s aroused interest in religion at Oxford died out. He disliked the sensation of belonging to a particular school of thought within a university. The ecclesiastical people were like the ampelopsis at Trinity: they were highly colored, but so inappropriate to Oxford, that they seemed almost vulgar. It was ridiculous they should have to worship in Oxford at a very ugly modern church in the middle of very ugly modern slums, as ridiculous as it was to call in the aid of American creepers to cover up the sins of modern architects.
Yet Michael was at a loss to explain to himself why the ecclesiastical people were so obviously out of place in Oxford. After all, they were the heirs of a force which had persisted there for many years almost in its present aspect: they were the heirs after a fashion of the force that kept the Royal Standard flying against the Parliament. But they had not inherited the spirit of mediæval Oxford. They were too self-conscious, too congregational. As individuals, perhaps they were in tone with Oxford, but, eating bacon and eggs and talking about bishops, they belonged evidently to Keble, and Michael could not help feeling that Keble like Mansfield and Ruskin Hall was in Oxford, but not in the least of Oxford. The spirit of mediæval Oxford was more typically preserved in the ordinary life of the ordinary graduate; and yet it was a mistake to think of the spirit of Oxford at any date. That spirit was dateless and indefinable, and each new manifestation which Michael was inclined to seize upon, even a manifestation so satisfying as Venner’s, became with the very moment that he was aware of it as impossible to determine as a dream which leaves nothing behind but the almost violent knowledge that it was and exasperatingly still is.
The revived interest lasted a very short time in its communal aspect, and Michael retreated into his mediæval history, still solicitous of Catholicism in so far as to support the papacy against the Empire in the balance of his judgment, but no longer mingling with the Anglican adherents of the theory, nor even indeed committing himself openly to Christianity as a general creed. Indeed, his whole attitude to religion was the result of a reactionary bias rather than of any impulse toward constructive progression. He would have liked to urge himself forward confidently to proclaim his belief in Christianity, but he could acquire nothing more positive than a gentle skepticism of the value of every other form of thought, a gentleness that only became scornfully intolerant when provoked by ignorance or pretentious statement.
Meanwhile, The Oxford Looking-Glass, though inclining officially to neither political party, was reflecting a widespread interest in social reform. Michael woke up to this phenomenon as he read through the sixth number on a withering March day toward the end of term. Knowing Maurice to be a chameleon who unconsciously acquired the hue of his surroundings, Michael was sure that The Oxford Looking-Glass by this earnest tone indicated the probable tendency of undergraduate energy in the hear future. Yet himself, as he surveyed his acquaintances, could not perceive in their attitude any hint of change. In St. Mary’s the debating clubs were still debating the existence of ghosts: the essay clubs were still listening to papers that took them along the by-ways of archæology or sport. Throughout the university the old habit of mind persisted apparently. The New College manner that London journalists miscalled the Oxford manner still prevailed in the discussion of intellectual subjects. In Balliol when any remark trembled on the edge of a generalization, somebody in a corner would protest, “Oh, shut up, fish-face!” and the conversation at once veered sharply back to golf or scandal, while the intellectual kitten who had been playing with his mental tail would be suddenly conscious of himself or his dignity and sit still. In Exeter the members of the Literary Society were still called the Bloody Lits. Nothing anywhere seemed as yet to hint that the traditional flippancy of Oxford which was merely an extension of the public-school spirit was in danger of dying out. Oxford was still the apotheosis of the amateur. It was still surprising when the Head of a House or a don or an undergraduate achieved anything in a manner that did not savor of happy chance. It was still natural to regard Cambridge as a provincial university, and to take pleasure in shocking the earnest young Cambridge man with the metropolitan humors and airy self-assurance of Oxford.
Yet The Oxford Looking-Glass reflected another spirit which Michael could not account for and the presence of which he vaguely resented.