The procession was marshalled before the altar: the organ boomed through the church: the first thurifer started off, swinging his censer towards the clouded roof. After him went the cross of ebony and silver, while one by one at regular intervals between detachments of the choir the banners of the saints floated into action. Michael escorted the blue velvet banner of Our Lady, triumphant, crowned, a crescent moon beneath her feet and round about her stars and Cherubim. The procession was long enough to fill two aisles at once, and as Michael turned up the south aisle on the return to the chancel, he saw the pomp of the procession’s rear—the second thurifer, Mr. Prout in a cotta bordered by lace two feet deep, the golden crucifix aloft, the acolytes with their golden candlesticks, the blood-red dalmatic and tunicle of the deacon and sub-deacon, and solemnly last of all the blood-red cope of the celebrant. Michael took no pleasure in being observed by the congregation; he was simply elated by the privilege of being able to express his desire to serve God, and during the Mass, when the Sanctus bell chimed forth, he raised his torch naturally to the pæan of the salutation. The service was long: the music was elaborate: it was back-breaking work to kneel on the chancel steps without support; but Michael welcomed the pain with pleasure. During the Elevation of the Host, as he bowed his head before the wonder of bread and wine made God, his brain reeled in an ecstasy of sublime worship. There was a silence save for the censer tinkling steadily and the low whispered words of the priest and the click of the broken wafer. The candles burned with a supernatural intensity: the boys who lately quarrelled over precedence were hushed as angels: the stillness became fearful; the cold steps burned into Michael’s knees and the incense choked him. At last after an age of adoration, the plangent appeal of the Agnus Dei came with a melody that seemed the music of the sobbing world from which all tears had departed in a clarity of harmonious sound.
Before Michael left Bournemouth, Mr. Prout promised to come and see him in London, and Mr. Moneypenny said he would write to a priest who would be glad to prepare him for Confirmation. When Michael reached school again, he felt shy at meeting Alan who would talk about nothing but football and was dismayed to find Michael indifferent to the delights of playing three-quarter on Middle Side. Michael deplored Alan’s failure to advance intellectually beyond mere football and the two of them temporarily lost touch with each other’s ambitions. Michael now read nothing but ecclesiastical books and was greatly insulted by Mr. Viner’s elementary questions. Mr. Viner was the priest to whom Mr. Moneypenny had written about Michael. He had invited him to tea and together they had settled that Michael should be confirmed early in the spring. Michael borrowed half a dozen books from Mr. Viner and returned home to make an attempt to convert the cook and the housemaid to the Catholic faith as a preliminary to converting his mother and Alan. In the end he did actually convert a boy in the Lower Fifth who for his strange beliefs suffered severely at the hands of his father, a Plymouth Brother. Michael wished that Stella had not gone back to Germany, for he felt that in her he would have had a splendid object on whom to practise his power of controversy. At Mr. Viner’s house Michael met another Jacobean called Chator in whom he found a fellow-enthusiast. Chator knew of two other Jacobeans interested in Church matters, Martindale and Rigg, and the four of them founded a society called De Rebus Ecclesiasticis which met every Friday evening in Michael’s room to discuss the Catholic Church in all her aspects. The discussions were often heated because Michael had violently Ultra-montane leanings, Chator was narrowly Sarum, Martindale tried to preserve a happy mean and Rigg always agreed with the last speaker. The Society De Rebus Ecclesiasticis was splendidly quixotic and gloriously unrelated to the dead present. To the quartette of members Archbishop Laud was a far more more vital proposition than Archbishop Temple, the society of cavaliers was more vividly realized than the Fabian Society. As was to be expected from Michael’s preoccupation with the past, he became very anxious again about his parentage. He longed to hear that in some way he was connected with Jacobite heroes and the romantic Stuarts. Mrs. Fane was no longer able to put him off with contradictions and vagueness: Michael demanded his family tree. The hymn ‘Faith of our Fathers’ ringing through a Notting Dale mission-hall moved him to demand his birthright of family history.
“Well, I’ll tell you, Michael,” said his mother at last. “Your father ought to have been the Earl of Saxby—only—something went wrong—some certificate or something.”
“An Earl?” cried Michael, staggered by the splendid news. “But—but, mother, we met Lord Saxby. Who was that?”
“He’s a relation. Only, please don’t tell people about this, because they wouldn’t understand. It’s all very muddled and difficult.”
“My father ought to have been Lord Saxby? Why wasn’t he? Mother, was he illegitimate?”
“Michael, how can you talk like that? Of course not.”
Michael blushed because his mother blushed.
“I’m sorry, mother, I thought he might have been. People are. You read about them often enough.”
Michael decided that as he must not tell Chator, Martindale and Rigg the truth, he would, at any rate, join himself on to the House of Saxby collaterally. To his disappointment, he discovered that the only reference in history to an Earl of Saxby made out that particular one to be a most pestilent Roundhead. So Michael gave up being the Legitimist Earl of Saxby, and settled instead to be descended through the indiscretion of an early king from the Stuarts. Michael grew more and more ecclesiastical as time went on. He joined several Jacobite societies, and accompanied Mr. Prout on the latter’s London visit to a reception at Clifford’s Inn Hall in honour of the Legitimist Emperor of Byzantium. Michael was very much impressed by kissing the hand of an Emperor, and even more deeply impressed by the Scottish piper who marched up and down during the light refreshment at one shilling a head afterwards. Mr. Prout, accompanied by Michael, Chator, Martindale and Rigg, spent the Sunday of his stay in town by attending early Mass in Kensington, High Mass in Holborn, Benediction in Shoreditch and Evensong in Paddington. He also joined several more guilds, confraternities and societies and presented Michael with one hair from the five hairs he possessed of a lock of Prince Charlie’s hair (authentic) before he returned to Bournemouth. This single hair was a great responsibility to Michael, until he placed it in a silver locket to wear round his neck. During that year occurred what the papers called a Crisis in the Church, and Michael and his three friends took in every week The Church Times, The Church Review, The English Churchman, Church Bells, The Record and The Rock in order to play their part in the crisis. They attended Protestant meetings to boo and hiss from the gallery or to applaud violently gentlemen on their side who rose to ask the lecturer what they supposed to be irrefutable questions. In the spring Michael made his first Confession and was confirmed. The first Confession had more effect on his imagination than the Confirmation, which in retrospect seemed chiefly a sensation of disappointment that the Bishop in view of the crisis in the Church refused to wear the mitre temptingly laid out for him by Mr. Viner. The Confession, however, was a true test of Michael’s depth. Mr. Viner was by no means a priest who only thought of candles and lace. He was a gaunt and humorous man, ready to drag out from his penitents their very souls.