Corleone: A Tale of Sicily. F. Marion Crawford

You are only an amateur yourself, after all, Ippolito.'

      'An amateur musician—yes.'

      'No. You are an amateur priest. You support your sensitive soul on a sort of religious ambrosia, with a good deal of musical nectar. Your ideal is to be Cardinal-Protector of the Arts. You are clever and astonishingly good by nature, and you deserve no credit for either. That is probably why I like you. I hate people who deserve credit, because I deserve none myself. But you do not take your clerical profession seriously, and you are an amateur, a dilettante of the altar. If you do not have distractions about the vestments you wear when you are saying mass, it is because you have an intimate, unconscious artistic conviction that they are beautiful and becoming to you. But if the choir responded a flat "Amen" to your "per omnia sæcula sæculorum," it would set your teeth on edge and upset your devout intention at the beginning of the Preface. Do you think that a professional musician would be disturbed in conducting a great orchestra by the fact that his coat collar did not fit?'

      Ippolito smiled good humouredly, but did not answer.

      'Very well,' continued Orsino at once, 'you are only an amateur priest. It does not matter, since you are happy. You get through life very well. You do not even pretend that you do any real work. Your vocation, as you call it, was a liking for the state of priesthood, not for the work of a priest. Now I do not care about any state in particular, but I want work of some sort, at any cost. I was never happy but once, during that time when I worked with Contini and got into trouble. I preferred it to this existence, even when we got into Del Ferice's clutches. Anything rather than this.'

      'I thought you had grown indifferent,' said Ippolito.

      'Indifferent? Yes, I am indifferent—as a machine is indifferent when the fire is out and there is no steam. But if the thing could think, it would want work, as I do. It would not be satisfied to rust to pieces. You ought to know a little theology. Are we put into the world with a purpose, or not? Is there an intention in our existence, or is there not? Am I to live through another forty or fifty years of total inactivity because I happen to be born rich, and in a position—well, a position which is really about as enviable as that of a fly in a pot of honey? We are stuck in our traditions, just as the fly is in the honey—'

      'I like them,' said Ippolito quietly.

      'I know you do. So does our father. They suit you both. Our father is really a very intelligent man, but too much happiness and too much money have paralysed him. His existence seems to have been a condition of perpetual adoration of our mother.'

      'He has made her happy. That is worth something.'

      'She has made him happy. They have made each other happy. They have devoured a lifetime of happiness together in secret, as though it were their lawful prey. As they never wanted anything else, they never found out that the honey of traditions is sticky, and that they could not move if they would.'

      'They are fond of us—'

      'Of course. We have none of us done anything very bad. We are a part of their happiness. We are also a part of their dulness; for they are dull, and their happiness makes us dull too.'

      'What an idea!'

      'It is true. What have we accomplished, any of us four brothers? What shall we ever accomplish? We are ornaments on the architecture of our father's and mother's happiness. It is rather a negative mission in life, you must admit. I am glad that they are happy, but I should like to be something more than a gargoyle on their temple.'

      'Then marry, and have a temple of your own!' laughed Ippolito. 'And gargoyles of your own, too.'

      'But I do not want that sort of happiness. Marriage is not a profession. It is not a career.

      'No. At least you might not turn a dilettante husband, as you say that I am an amateur priest.' Ippolito laughed again.

      Orsino laughed dryly, but did not answer, not being in a humour for jesting. He leaned back in his chair again, and looked at the carved ceiling and thought of what it meant, for it was one of those ceilings which are only to be found in old Roman palaces, and belong intimately to the existence which those old dwellings suggest. Orsino thought of the grim dark walls outside, of the forbidding gateway, of the heavily barred windows on the lower story, of the dark street at the back of the palace, and the mediævalism of it all was as repugnant to him as the atmosphere of a prison.

      He had never understood his father nor his grandfather, who both seemed born for such an existence, and who certainly thrived in it; for the old Prince was over ninety years of age, and his son, Sant' Ilario, though now between fifty and sixty, was to all intents and purposes still a young man. Orsino was perhaps as strong as either of them. But he did not believe that he could last as long. In the midst of an enforced idleness he felt the movement of the age about him, and he said to himself that he was in the race of which they were only spectators, and that he was born in times when it was impossible to stand still. It is true that, like many young men of to-day, he took movement for progress and change for improvement, and he had no very profound understanding of the condition of his own or of other countries. But the movement and the change are facts from which no one can escape who has had a modern education.

      Giovanni Saracinesca, Orsino's father, known as Prince of Sant' Ilario, since the old Prince Saracinesca was still living, had not had a modern education, and his mother had died when he was a mere child. Brought up by men, among men, he had reached manhood early, in close daily association with his father and with a strong natural admiration for him, though with an equally strong sense of personal independence.

      Orsino's youth had been different. He was not an only son as Sant' Ilario had been, but the eldest of four brothers, and he had been brought up by his mother as well as by his father and grandfather. There had been less room for his character to develop freely, since the great old house had been gradually filled by a large family. At the same time there had also been less room for old-fashioned prejudices and traditions than formerly, and a good deal less respect for them, as there had been, too, a much more lively consciousness of the outer world's movements. The taking of Rome in 1870 was the death-blow of mediævalism; and the passing away of King Victor Emmanuel and of Pope Pius the Ninth was the end of Italian romanticism, if one may use the expression to designate all that concatenation of big and little events which make up the thrilling story of the struggle for Italian unity. After the struggle for unity, began the struggle for life—more desperate, more dangerous, but immeasurably less romantic. There is all the difference which lies between banking and fighting.

      And Orsino was aware of qualities and feelings and opinions in his father and mother which he did not possess, but which excited in him a sort of envy of what he regarded as their simplicity. Each seemed to have wanted but one thing in life since he could remember them, and that was the other's love, in possessing which each was satisfied and happy. Times might change as they would, popes might die, kings might be crowned, parties might wrangle in political strife, and the whole country might live through its perilous joys of sudden prosperity and turn sour again in the ferment that follows failure—it was all the same to Giovanni and Corona. As Orsino had told his brother, they had devoured a lifetime of happiness together in secret. He would have added that they had left none for others, and in a sense it might have been true. But he preferred not to say it, even to Ippolito; for it would have sounded bitter, whereas Orsino believed himself to be only indifferent.

      Proud men and women hide their griefs and sufferings, when they have any. But there are some who are so very proud that they will hide their happiness also, as though it might lose some of its strength if anyone else could see it, or as if it could be spoiled by the light like a photograph not yet fixed. People sometimes call that instinct the selfishness of love, but it is more like a sort of respect for love itself which is certainly not vulgar, as all selfishness is.

      It was not probable that either Giovanni or Corona should change in this respect, nor, indeed, in any other, for they had never been changeable or capricious people, and time had made solid their lives. To each other they were as they had always been, but to others Giovanni was a man advanced in middle life and the beautiful Corona Saracinesca was a rose of yesterday.

      She