CANDIDA

      ACT I

      A fine October morning in the north east suburbs of London, a vast district many miles away from the London of Mayfair and St. James’s, much less known there than the Paris of the Rue de Rivoli and the Champs Elysees, and much less narrow, squalid, fetid and airless in its slums; strong in comfortable, prosperous middle class life; wide-streeted, myriad-populated; well-served with ugly iron urinals, Radical clubs, tram lines, and a perpetual stream of yellow cars; enjoying in its main thoroughfares the luxury of grass-grown “front gardens,” untrodden by the foot of man save as to the path from the gate to the hall door; but blighted by an intolerable monotony of miles and miles of graceless, characterless brick houses, black iron railings, stony pavements, slated roofs, and respectably ill dressed or disreputably poorly dressed people, quite accustomed to the place, and mostly plodding about somebody else’s work, which they would not do if they themselves could help it. The little energy and eagerness that crop up show themselves in cockney cupidity and business “push.” Even the policemen and the chapels are not infrequent enough to break the monotony. The sun is shining cheerfully; there is no fog; and though the smoke effectually prevents anything, whether faces and hands or bricks and mortar, from looking fresh and clean, it is not hanging heavily enough to trouble a Londoner.

      This desert of unattractiveness has its oasis. Near the outer end of the Hackney Road is a park of 217 acres, fenced in, not by railings, but by a wooden paling, and containing plenty of greensward, trees, a lake for bathers, flower beds with the flowers arranged carefully in patterns by the admired cockney art of carpet gardening and a sandpit, imported from the seaside for the delight of the children, but speedily deserted on its becoming a natural vermin preserve for all the petty fauna of Kingsland, Hackney and Hoxton. A bandstand, an unfinished forum for religious, anti-religious and political orators, cricket pitches, a gymnasium, and an old fashioned stone kiosk are among its attractions. Wherever the prospect is bounded by trees or rising green grounds, it is a pleasant place. Where the ground stretches far to the grey palings, with bricks and mortar, sky signs, crowded chimneys and smoke beyond, the prospect makes it desolate and sordid.

      The best view of Victoria Park is from the front window of St. Dominic’s Parsonage, from which not a single chimney is visible. The parsonage is a semi-detached villa with a front garden and a porch. Visitors go up the flight of steps to the porch: tradespeople and members of the family go down by a door under the steps to the basement, with a breakfast room, used for all meals, in front, and the kitchen at the back. Upstairs, on the level of the hall door, is the drawing-room, with its large plate glass window looking on the park. In this room, the only sitting-room that can be spared from the children and the family meals, the parson, the Reverend James Mavor Morell does his work. He is sitting in a strong round backed revolving chair at the right hand end of a long table, which stands across the window, so that he can cheer himself with the view of the park at his elbow. At the opposite end of the table, adjoining it, is a little table; only half the width of the other, with a typewriter on it. His typist is sitting at this machine, with her back to the window. The large table is littered with pamphlets, journals, letters, nests of drawers, an office diary, postage scales and the like. A spare chair for visitors having business with the parson is in the middle, turned to his end. Within reach of his hand is a stationery case, and a cabinet photograph in a frame. Behind him the right hand wall, recessed above the fireplace, is fitted with bookshelves, on which an adept eye can measure the parson’s divinity and casuistry by a complete set of Browning’s poems and Maurice’s Theological Essays, and guess at his politics from a yellow backed Progress and Poverty, Fabian Essays, a Dream of John Ball, Marx’s Capital, and half a dozen other literary landmarks in Socialism. Opposite him on the left, near the typewriter, is the door. Further down the room, opposite the fireplace, a bookcase stands on a cellaret, with a sofa near it. There is a generous fire burning; and the hearth, with a comfortable armchair and a japanned flower painted coal scuttle at one side, a miniature chair for a boy or girl on the other, a nicely varnished wooden mantelpiece, with neatly moulded shelves, tiny bits of mirror let into the panels, and a travelling clock in a leather case (the inevitable wedding present), and on the wall above a large autotype of the chief figure in Titian’s Virgin of the Assumption, is very inviting. Altogether the room is the room of a good housekeeper, vanquished, as far as the table is concerned, by an untidy man, but elsewhere mistress of the situation. The furniture, in its ornamental aspect, betrays the style of the advertised “drawing-room suite” of the pushing suburban furniture dealer; but there is nothing useless or pretentious in the room. The paper and panelling are dark, throwing the big cheery window and the park outside into strong relief.

      The Reverend James Mavor Morell is a Christian Socialist clergyman of the Church of England, and an active member of the Guild of St. Matthew and the Christian Social Union. A vigorous, genial, popular man of forty, robust and goodlooking, full of energy, with pleasant, hearty, considerate manners, and a sound, unaffected voice, which he uses with the clean, athletic articulation of a practised orator, and with a wide range and perfect command of expression. He is a first rate clergyman, able to say what he likes to whom he likes, to lecture people without setting himself up against them, to impose his authority on them without humiliating them, and to interfere in their business without impertinence. His well-spring of spiritual enthusiasm and sympathetic emotion has never run dry for a moment: he still eats and sleeps heartily enough to win the daily battle between exhaustion and recuperation triumphantly. Withal, a great baby, pardonably vain of his powers and unconsciously pleased with himself. He has a healthy complexion, a good forehead, with the brows somewhat blunt, and the eyes bright and eager, a mouth resolute, but not particularly well cut, and a substantial nose, with the mobile, spreading nostrils of the dramatic orator, but, like all his features, void of subtlety.

      The typist, Miss Proserpine Garnett, is a brisk little woman of about 30, of the lower middle class, neatly but cheaply dressed in a black merino skirt and a blouse, rather pert and quick of speech, and not very civil in her manner, but sensitive and affectionate. She is clattering away busily at her machine whilst Morell opens the last of his morning’s letters. He realizes its contents with a comic groan of despair.

      PROSERPINE. Another lecture?

      MORELL. Yes. The Hoxton Freedom Group want me to address them on Sunday morning. [Great emphasis on “Sunday,” this being the unreasonable part of the business.] What are they?

      PROSERPINE. Communist Anarchists, I think.

      MORELL. Just like Anarchists not to know that they can’t have a parson on Sunday! Tell them to come to church if they want to hear me: it will do them good. Say I can only come on Mondays and Thursdays. Have you the diary there?

      PROSERPINE.