It was in 1927 that Boy’s first instance of startling good fortune arrived—one of those coincidences that it may be wiser to call synchronicities, which aid the ambitious—something that heaved him, at a stroke, into a higher sphere and maintained him there. He had kept up with his regiment and soldiered regularly; he had thoughts of politics, he told me, and a militia connection would earn a lot of votes. So when the Prince of Wales made his tour of Canada that year, who was more personable, youthful, cheerful, and in every way suited to be one of His Highness’s aides-de-camp than Boy Staunton? And not simply for the royal appearance in Toronto, but for the duration of the tour, from sea to sea ?

I saw little of this grandeur, except when the Prince paid a visit to the school, for as it has royal patronage he was obliged to do so. We masters all turned out in our gowns and hoods, and sweating members of the Rifle Corps strutted, and yelled, and swooned from the heat, and the slight descendant of King Arthur and King Alfred and Charles the Second did the gracious. I was presented, with my V.C. pinned to the silk of my gown, but my recollection is not of the youthful Prince, but of Boy, who was quite the most gorgeous figure there that day. An Old Boy of the school, and an aide to the Prince—it was a great day for him, and the Headmaster of that day doted upon him to a degree that might have seemed a little overdone to a critical eye.

Leola was there too, for though of course she did not go with Boy on the tour, she was expected to turn up now and then at various points across Canada, just as though she happened to be there by chance. She had learned to curtsy very prettily—not easy in the skirts of the period—and eat without seeming to chew, and do other courtier-like things required by Boy. I am sure that for her the Prince was nothing more than an excuse for Boy’s brilliant appearances. Never have I seen a woman so absorbed in her love for a man, and I was happy for her and heartily wished her well.

After the Prince had gone home the Stauntons settled down again to be, in a modest manner befitting their youth, social leaders. Boy had a lot of new social usages and took to wearing spats to business. For him and for Leola their Jazz Age period was over; now they were serious, responsible Young Marrieds.

Within a year their first child was born and was conservatively, but significantly, christened Edward David. In due time—how could H.R.H. have known?—a christening mug came from Mappin and Webb, with the three feathers and Ich dien on it. David used it until he graduated to a cup and saucer, after which it stood on the drawing-room table, with matches in it, quite casually.

Doc Staunton and his wife never visited Boy and Leola, on what I suppose must be called religious grounds. When they came to Toronto, which was rarely, they asked the young Stauntons to their hotel—the cheap and conservative Carls-Rite—for a meal, but declined to set foot in a house where drink was consumed, contrary to the law of the land and against God’s manifest will. Another stone that stuck in their crop was that Boy and Leola had left the Presbyterian church and become Anglicans.

In a movement that reached its climax in 1924, the Prestbeterians and Methodists had consummated a mysterium coniunctionis that resulted in the United Church of Canada, with a doctrine (soother than the creamy curd) in which the harshness of Presbyterianism and the hick piety of Methodism had little part. A few brass-bowel led Presbyterians and some truly zealous Methodists held out, but a majority regarded this union as a great victory for Christ’s Kingdom on earth. Unfortunately it also involved some haggling between the rich Presbyterians and the poor Methodists, which roused the mocking spirit of the rest of the country; the Catholics in particular had some Irish jokes about the biggest land-and-property-grab in Canadian history.

During this uproar a few sensitive souls fled to the embrace of Anglicanism; the envious and disaffected said they did it because the Anglican Church was in some way more high-toned than the evangelical faiths, and thus they were improving their social standing. At that time every Canadian had to adhere, nominally, to some church; the officials of the Census utterly refused to accept such terms as “agnostic” or “none” for inclusion in the column marked “Religion”, and flattering statistics were compiled on the basis of Census reports that gave a false idea of the forces all the principal faiths could command. Boy and Leola had moved quietly into a fashionable Anglican church where the rector, Canon Arthur Woodiwiss, was so broadminded he did not even insist that they be confirmed. David was confirmed, though, when his time came, and so was Caroline, who appeared a well-planned two years after him.

My preoccupation with saints was such that I could not keep it out of my conversation, and Boy was concerned for me. “Watch that you don’t get queer, Dunny,” he would say, sometimes; and, “Arthur Woodiwiss says that saints are all right for Catholics, who have so many ignorant people to deal with, but we’ve evolved far beyond all that.”

As a result I sneaked even more saints into my conversation, to irritate him. He had begun to irritate rather easily, and be pompous. He urged me to get out of schoolmastering (while praising it as a fine profession) and make something of myself. “If you don’t hurry up and let life know what you want, life will damned soon show you what you’ll get,” he said one day. But I was not sure I wanted to issue orders to life; I rather liked the Greek notion of allowing Chance to take a formative hand in my affairs. It was in the autumn of 1928 that Chance did so, and lured me from a broad highway to a narrower path.

Our Headmaster of that day—your predecessor but one—was enthusiastic for what he called “bringing the world to the school and the school to the world,” and every Wednesday morning we had a special speaker at Prayers, who told us about what he did in the world. Sir Archibald Flower told us about rebuilding the Shakespeare Memorial Theatre at Stratford-on-Avon and got a dollar from nearly every boy to help do it; Father Jellicoe talked about clearing London slums, and that cost most of us a dollar too. But ordinarily our speakers were Canadians, and one morning the Headmaster swept in—he wore a silk gown, well suited to sweeping—with Mr. Joel Surgeoner in tow.

Surgeoner was already pretty well known, though I had not seen him before. He was the head of the Lifeline Mission in Toronto, where he laboured to do something for destitute and defeated people, and for the sailors on the boats that plied the Great Lakes—at that time a very tough and neglected group. He spoke to the school briefly and well, for though it was plain that he was a man of little education he had a compelling quality of sincerity about him, even though I suspected him of being a pious liar.

He told us, quietly and in the simplest language, that he had to run his Mission by begging, and that sometimes begging yielded nothing; when this happened he prayed for help, and had never been refused what he needed; the blankets, or more often the food, would appear somehow, often late in the day, and more often than not, left on the steps of the Mission by anonymous donors. Now, pompous young ass that I was, I was quite prepared to believe that St. John Bosco could pull on this trick when he appealed to Heaven on behalf of his boys; I was even persuaded that it might have happened a few times to Dr. Barnardo, of whom the story was also told. But I was far too much a Canadian, deeply if unconsciously convinced of the inferiority of my own country and its people, to think it could happen in Toronto, to a man I could see. I suppose I had a sneer on my face.