The service proceeded before Durtal’s eyes, and he was amazed to watch the boy, who, with half closed eyes and the reserve of timid emotion, kissed the flagons of wine and of water before presenting them to the priest.

Durtal would look no more; he tried to concentrate his mind while the priest was wiping his hands, for the only prayers he could honestly offer up to God were verses and texts repeated in an undertone.

This only had he in his favour, but this he had:  that he passionately loved mysticism and the liturgy, plain-song and cathedrals.  Without falsehood or self-delusion, he could in all truth exclaim, “Lord, I have loved the habitation of Thy house, and the place where Thine honour dwelleth.”  This was all he had to offer to the Father in expiation of his contumely and refractoriness, his errors and his falls.

“Oh!” thought he, “how could I dare to pour out the ready-made collects of which the prayer-books are full, how say to God, while addressing Him as ‘Lovely Jesus,’ that He is the beloved of my heart, that I solemnly vow never to love anything but Him, that I would die rather than ever displease Him?

“Love none but Him!—­If I were a monk and alone, possibly; but living in the world!—­And then who but the Saints would prefer death to the smallest sin?  Why then humbug Him with these feints and grimaces?

“No,” said Durtal, “apart from the personal outpourings, the secret intimacy in which we are bold to tell Him everything that comes into our head, the prayers of the liturgy alone can be uttered with impunity by any man, for it is the peculiarity of these inspirations that they adapt themselves in all ages to every state of the mind and every phase of life.  And with the exception of the time-honoured prayers of certain Saints, which are as a rule either supplications for pity or for help, appeals to God’s mercy or laments, all other prayers sent forth from the cold insipid sacristies of the seventeenth century, or, worse still, composed in our own day by the piety-mongers who insert in our books of prayer the pious cant of the Rue Bonaparte—­all these inflated and pretentious petitions should be avoided by sinners who, in default of every other virtue, at least wish to be sincere.

“Only that wonderful child could thus address the Lord without hypocrisy,” he went on, looking at the little acolyte, and understanding truly for the first time what innocent childhood meant—­the little sinless soul, purely white.

“The Church, which tries to find beings absolutely ingenuous and immaculate to wait upon the altar, had succeeded at Chartres in moulding souls and transforming ordinary boys on their admission to the sanctuary into exquisite angels.  There must certainly be, above and besides their special training, some blessing and goodwill from Our Lady, to mould these little rogues to the service, to make them so unlike others, and endow them in the middle of the nineteenth century with the fire of chastity and primitive fervour of the middle age.”