Nigel Stewart took Michael to a meeting of De Rebus Ecclesiasticis, at which he met not only the six Keble men who had talked about bishops at Canon Harrowell’s breakfast, but about twenty more members of the same college, all equally fervid and in his opinion equally objectionable. Michael also went with Nigel Stewart to Mass at St. Barnabas’, where he saw the same Keble men all singing conspicuously and all conveying the impression that every Sunday they occupied the same place. By the end of the term Michael’s aroused interest in religion at Oxford died out. He disliked the sensation of belonging to a particular school of thought within a university. The ecclesiastical people were like the ampelopsis at Trinity: they were highly colored, but so inappropriate to Oxford, that they seemed almost vulgar. It was ridiculous they should have to worship in Oxford at a very ugly modern church in the middle of very ugly modern slums, as ridiculous as it was to call in the aid of American creepers to cover up the sins of modern architects. Yet Michael was at a loss to explain to himself why the ecclesiastical people were so obviously out of place in Oxford. After all, they were the heirs of a force which had persisted there for many years almost in its present aspect: they were the heirs after a fashion of the force that kept the Royal Standard flying against the Parliament. But they had not inherited the spirit of mediæval Oxford. They were too self-conscious, too congregational. As individuals, perhaps they were in tone with Oxford, but, eating bacon and eggs and talking about bishops, they belonged evidently to Keble, and Michael could not help feeling that Keble like Mansfield and Ruskin Hall was in Oxford, but not in the least of Oxford. The spirit of mediæval Oxford was more typically preserved in the ordinary life of the ordinary graduate; and yet it was a mistake to think of the spirit of Oxford at any date. That spirit was dateless and indefinable, and each new manifestation which Michael was inclined to seize upon, even a manifestation so satisfying as Venner’s, became with the very moment that he was aware of it as impossible to determine as a dream which leaves nothing behind but the almost violent knowledge that it was and exasperatingly still is.