Nevertheless for all of his third year, with whatever fleeting doubts he had about the progress of St. Mary’s along the lines laid down by the Good Eggery of earlier generations, Michael remained a very devoted adherent of the principle. He was able to perceive something more than mere externals in the Best Eggery. This was not merely created by money or correct habiliment or athletic virtuosity. This existed inherently in a large number of contemporary undergraduates. Through this they achieved the right to call themselves the Best. It was less an assertion of snobbishness than of faith. Good Eggery had really become a religion. It was not inconsistent with Christianity: indeed, it probably derived itself from Christianity through many mailclad and muscular intercedents. Yet it shrank from anything definitely spiritual as it would have shrunk from the Salvation Army. Men who intended to be parsons were of course exceptions, but parsons were regarded as a facet of the existing social order rather than as trustees for the heirs of universal truth. Social service was encouraged by fashion, so long as it meant no more than the supporting of the College Mission in the slums of Bristol by occasional week-ends. Members of the college would play billiards in the club for dockhands under or over seventeen, would subscribe a guinea a year, and as a great concession would attend the annual report in the J.C.R. There must, however, be no more extravagance in religion and social service than there should be in dress. The priestly caste of Good Eggery was represented not by the parsons, but by the schoolmasters and certain dons. The schoolmasters were the most powerful, and tried to sustain the legend common to all priestly castes that they themselves made the religion rather than that they were mere servants of an idea. Mature Good Eggs affected to laugh at the schoolmasters whose leading-strings they had severed, but an instinctive fear endured, so that in time to come Good Egglets would be handed over for the craft to mold as they had molded their fathers. It could scarcely be denied that schoolmasters like priests were disinclined to face facts: it was indubitable that they lived an essentially artificial life: it was certain that they fostered a clod-headed bigotry, that they were tempted to regard themselves as philanthropists, that they feared dreadfully the intrusion of secular influence. It could scarcely be denied that the Schoolmasterdom of England was a priestcraft as powerful and arrogant as any which had ever been. But they were gentlemen, that is to say they shaved oftener than Neapolitan priests; they took a cold bath in the morning, which probably Calvin’s ministers never did; they were far more politely restrained than the Bacchantes and not less chaste than the Vestal Virgins. These clean and honest, if generally rather stupid gentlemen, were the wielders of that afflatus, the public-school spirit, and so far as Michael could see at present, Good Eggs were more safe morally with that inspiration than they might have been with any other. And if a touch of mysticism were needed, it might be supplied by Freemasonry at the Apollo Lodge; while the Boy Scouts were beginning to show how admirably this public-school spirit could blow through the most unpromising material of the middle classes.