To two naturally clear-headed young people it became presently as palpably absurd to have a great union of civilized states thus impersonated as it is to have Wall impersonated by Snout the Tinker in A Midsummer Night’s Dream. They were already jeering at royalty and the church with Aunt Phyllis long before they went up to Cambridge. There they found plenty of associates to jeer with them. And there too they found a quite congenial parallel stream of jeering against Parliament, which pretended to represent the national mind and quality, but which was elected by a method that manifestly gave no chance to any candidate who was not nominated by a party organization. In times of long established peace, when the tradition of generations has established the illusion of the profoundest human security, men’s minds are not greatly distressed by grotesqueness and absurdity in their political forms. It is all part of the humour and the good-humour of life. When one believes that all the tigers in the jungle are dead, it is quite amusing to walk along the jungle paths in a dressing-gown with a fan instead of a gun. Joan and Peter grew up to the persuasion that the crown above them was rather a good joke, and that Parliament and its jobs and party flummery were also a joke, and that the large, deep rottenness in this British world about them was perhaps in the nature of things and anyhow beyond their altering. They too were becoming double-minded according to the tradition of the land.
Yet beneath this acquiescence in the deep-rooted political paradox of Britain they were capable of the keenest interest in a number of questions that they really believed were alive. It became manifest to them that this great golden preposterous world was marred by certain injustices and unkindnesses. Something called Labour they heard was unhappy and complained of unfair treatment, certain grumblings came from India and Ireland, and there was a curiously exciting subject which demanded investigation and reforming activities called the sex question. And generally there seemed to be, for no particular reason, a lot of restrictions upon people’s conduct.
In addition Peter had acquired from Oswald, rather by way of example than precept, a very definite persuasion, and Joan had acquired a persuasion that was perhaps not quite so clearly and deeply cut, that to make it respectable there ought to be something in one’s life in the nature of special work. In Oswald’s case it was his African interest. Peter thought that his own work might perhaps be biological. But that one’s work ought to join on to the work of the people or that all the good work in the world should make one whole was a notion that had not apparently entered Peter’s mind. Oswald with his dread of preachments was doubtful about any deliberate dissertations in the matter. He got Peter to begin the Martyrdom of Man, which had so profoundly affected his own life, but Peter expressed doubts about the correctness of Reade’s Egyptian history, and put the book aside and did not go on reading it.
At times Oswald tried to say something to Joan and Peter of his conception of the Empire as a great human enterprise, playing a dominating part in the establishment of a world peace and a world civilization, and giving a form and direction and pride to every life within it. But these perpetual noises of royalty in its vulgarest, most personal form, the loyalist chatter of illiterate women and the clamour of the New Imperialism to “tax the foreigner” and exploit the empire for gain, drowned his intention while it was still unspoken in his mind. There were moments when he could already ask himself whether this empire he had shaped his life to serve, this knightly empire of his, enlightened, righteous, and predominant, was anything better than a dream—or a lie.
§ 16
When Joan left Highmorton she came into the market-place of ideas. She began to read the newspaper. She ceased to be a leggy person with a skirt like a kilt and a dark shock of hair not under proper control; instead, she became visibly a young lady, albeit a very young young lady, and suddenly all adult conversation was open to her.
Under the brotherly auspices of Peter she joined the Cambridge University Fabian Society. Peter belonged to it, but he explained that he didn’t approve of it. He was in it for its own good. She also took a place in two suffrage organizations, and subscribed to three suffrage papers. Tel Wymark, who was also in Newton Hall, introduced her to the Club of Strange Faiths, devoted to “the impartial examination of all religious systems.” And she went under proper escort to the First Wednesday in Every Month Teas in Bunny Cuspard’s rooms. Bunny was an ex-collegiate student, he had big, comfortable rooms in Siddermorton Street, and these gatherings of his were designed to be discussions, very memorable discussions of the most advanced type, about this and that. As a matter of fact they consisted in about equal proportions of awkward silences, scornful treatment of current reputations, and Bunny, in a loose, inaccurate way, spilling your tea or handing you edibles. Bunny’s cakes and sandwiches were wonderful; in that respect he was a born hostess. Junior dons and chance visitors to Cambridge would sometimes drift in to Bunny’s intellectual feasts, and here it was that Joan met young Winterbaum again.
Young Winterbaum was rather a surprise. He had got his features together astonishingly since the days of Miss Murgatroyd’s school; he had grown a moustache, much more of a moustache than Peter was to have for years yet, and was altogether remarkably grown up and a man of the world. “Funny lot,” he remarked to Joan when he had sat down beside her. “Why do you come to Cambridge?”
“My people make me come up here,” he explained; “family considerations, duty to the old country, loyalty to the old college, and all that. But I’d rather be painting. It’s the only live thing just now. You up to anything?”
“Ears and eyes and mouth wide open,” said Joan.