Murray N. Rothbard 13<strong>The</strong> Cambridge ApostleTHE MOST favored education available to <strong>the</strong> Englishelite was secured for Maynard by his doting fa<strong>the</strong>r. First,he was a scholarship student at “College” in Eton, <strong>the</strong>intellectual subdivision of England’s most influentialpublic school. From <strong>the</strong>re, Maynard went on to King’s College,which, along with Trinity, was one of <strong>the</strong> two dominant collegesat Cambridge University.At King’s, Maynard was soon tapped for coveted membershipin <strong>the</strong> secret society of <strong>the</strong> Apostles, an organization that rapidlyshaped his values and his life. <strong>Keynes</strong> grew to social and intellectualmaturity within <strong>the</strong> confines of this small, incestuous worldof secrecy and superiority. <strong>The</strong> Apostles were not simply a socialclub, in <strong>the</strong> manner of Ivy League secret fraternities. <strong>The</strong>y werealso a self-consciously intellectual elite, especially interested inphilosophy and its applications to aes<strong>the</strong>tics and life.Apostle members were chosen almost exclusively from King’sand Trinity, and <strong>the</strong>y met every Saturday evening behind lockeddoors to deliver and discuss papers. 1 During <strong>the</strong> rest of <strong>the</strong> week,members virtually lived in each o<strong>the</strong>rs’ rooms. Moreover, Apostleshipwas not simply an undergraduate affair; it was membershipfor life and cherished as such. For <strong>the</strong> rest of <strong>the</strong>ir lives, adult Apostles(known as “Angels”), including <strong>Keynes</strong>, would often return to1Asking himself why <strong>the</strong> eminent constitutional historian Frederic W. Maitland had noinfluence over <strong>the</strong> Apostles in this era, even though a member, Derek Crabtree answersthat Maitland was unfortunate enough to hold his chair at Downing College, one of <strong>the</strong>lesser, uninfluential colleges at Cambridge (see Crabtree 1980, pp. 18–19).13
14 <strong>Keynes</strong>, <strong>the</strong> <strong>Man</strong>Cambridge for meetings, and <strong>the</strong>y participated actively in recruitingnew undergraduates.In February 1903, at <strong>the</strong> age of 20, John Maynard <strong>Keynes</strong> tookhis place as Apostle number 243 in a chain that stretched back to<strong>the</strong> society’s founding in 1820. For <strong>the</strong> next five or six formativeyears, Maynard spent almost all his private life among <strong>the</strong> Apostles,and his values and attitudes were shaped accordingly. Fur<strong>the</strong>rmore,most of his adult life was spent among older and newerApostles, <strong>the</strong>ir friends, or <strong>the</strong>ir relations.An important reason for <strong>the</strong> potent effect of <strong>the</strong> Society of <strong>the</strong>Apostles on its members was its heady atmosphere of secrecy. As<strong>Keynes</strong>’s biographer, Robert Skidelsky, writes,One should never underestimate <strong>the</strong> effect of secrecy. Much ofwhat made <strong>the</strong> rest of <strong>the</strong> world seem alien sprang from thissimple fuel. Secrecy was a bond which greatly amplified <strong>the</strong>Society’s life relative to its members’ o<strong>the</strong>r interests. It is mucheasier, after all, to spend one’s time with people from whomone does not have to keep large secrets; and spending muchtime with <strong>the</strong>m reinforces whatever it was that first drew <strong>the</strong>mtoge<strong>the</strong>r. (Skidelsky 1983, p. 118; see also Deacon 1986)<strong>The</strong> extraordinary arrogance of <strong>the</strong> Apostles is best summedup in <strong>the</strong> Society’s Kantian half joke: that <strong>the</strong> Society alone is “real,”whereas <strong>the</strong> rest of <strong>the</strong> world is only “phenomenal.” Maynard himselfwould refer to non-Apostles as “phenomena.” What all thismeant was that <strong>the</strong> world outside was regarded as less substantial,less worthy of attention than <strong>the</strong> Society’s own collective life.It was a joke with a serious twist (Skidelsky 1983, p. 118). “Itwas owing to <strong>the</strong> existence of <strong>the</strong> Society,” wrote Apostle BertrandRussell in his Autobiography, “that I soon got to know <strong>the</strong> peoplebest worth knowing.” Indeed, Russell remarked that when <strong>the</strong>adult <strong>Keynes</strong> left Cambridge, he traveled <strong>the</strong> world with a feelingof being <strong>the</strong> bishop of a sect in foreign parts. “True salvation for<strong>Keynes</strong>,” remarked Russell perceptively, “was elsewhere, among<strong>the</strong> faithful at Cambridge” (Crabtree and Thirlwall 1980, p. 102).
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Murray N. Rothbard 63______.1930a.
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Murray N. Rothbard 65Trescott, Paul