Casa Braccio, Volumes 1 and 2. F. Marion Crawford

in church, but not in such a way as to attract attention or admiration. The devil is everywhere, my daughter, and makes use of our best gifts as a means of temptation. The Cardinal certainly did not hear you singing that witch's love-song which I heard just now. He would have rebuked you as I do."

      "It was not a love-song. It is about death—and Saint John's eve."

      "Well, then it is about witches. Do not argue with me. There is a rule, and you must not break it."

      Maria Addolorata said nothing, but moved a step and leaned against the door-post, looking out into the evening light. The stout abbess sat motionless in her straight chair, looking past her niece at the distant hills. She had evidently said all she meant to say about the singing, and it did not occur to her to talk of anything else. A long silence followed. Maria was not timid, but she had been accustomed from her childhood to look upon her aunt as an immensely superior person, moving in a higher sphere, and five years spent in the convent as novice and nun had rather increased than diminished the feeling of awe which the abbess inspired in the young girl. There was, indeed, no other sister in the community who would have dared to answer the abbess's rebuke at all, and Maria's very humble protest really represented an extraordinary degree of individuality and courage. Conventual institutions can only exist on a basis of absolute submission.

      The abbess was neither harsh nor unkind, and was certainly not a very terrifying figure, but she possessed undeniable force of character, strengthened by the inborn sense of hereditary right and power, and her kindness was as imposing as her displeasure was lofty and solemn. She had very little sympathy for any weakness in others, but she was always ready to dispense the mercy of Heaven, vicariously, so to say, and with a certain royally suppressed surprise that Heaven should be merciful. On the whole, considering the circumstances, she admitted that Maria Addolorata had accepted the veil with sufficient outward grace, though without any vocation, and she took it for granted that with such opportunities the girl must slowly develop into an abbess not unlike her predecessors. She prayed regularly, of course, and with especial intention, for her niece, as for the welfare of the order, and assumed as an unquestionable result that her prayers were answered with perfect regularity, since her own conscience did not reproach her with negligence of her young relative's spiritual education.

      To the abbess, religion, the order and its duties, presented themselves as a vast machine controlled for the glory of God by the Pope. She and her nuns were parts of the great engine which must work with perfect regularity in order that God might be glorified. Her mind was naturally religious, but was at the same time essentially of the material order. There is a material imagination, and there is a spiritual imagination. There are very good and devout men and women who take the world, present and to come, quite literally, as a mere fulfilment of their own limitations; who look upon what they know as being all that need be known, and upon what they believe of God and Heaven as the mechanical consequence of what they know rather than as the cause and goal, respectively, of existence and action; to whom the letter of the law is the arbitrary expression of a despotic power, which, somehow, must be looked upon as merciful; who answer all questions concerning God's logic with the tremendous assertion of God's will; whose God is a magnified man, and whose devil is a malignant animal, second only to God in understanding, while extreme from God in disposition. There are good men and women who, to use a natural but not flippant simile, take it for granted that the soul is cast into the troubled waters of life without the power to swim, or even the possibility of learning to float, dependent upon the bare chance that some one may throw it the life-buoy of ritual religion as its only conceivable means of salvation. And the opponents of each particular form of faith invariably take just such good men and women, with all their limitations, as the only true exponents of that especial creed, which they then proceed to tear in pieces with all the ease such an undue advantage of false premise gives them. None of them have thought of intellectual mercy as being, perhaps, an integral part of Christian charity. Faith they have in abundance, and hope also not a little; but charity, though it be for men's earthly ills and, theoretically, if not always practically, for men's spiritual shortcomings, is rigidly forbidden for the errors of men's minds. Why? No thinking man can help asking the little question which grows great in the unanswering silence that follows it.

      All this is not intended as an apology for what the young nun, Maria Addolorata, afterwards did, though much of it is necessary in explanation of her deeds, which, however they may be regarded, brought upon her and others their inevitable logical consequences. Still less is it meant, in any sense, as an attack upon the conventual system of the cloistered orders, which system was itself a consequence of spiritual, intellectual and political history, and has a prime right to be judged upon the evidence of its causes, and not by the shortcomings of its results in changed times. What has been said merely makes clear the fact that the characters, minds, and dispositions of Maria Addolorata and of her aunt, the abbess, were wholly unsuited to one another. And this one fact became a source of life and death, of happiness and misery, of comedy and tragedy, to many individuals, even to the present day.

      The nun remained motionless, pressing her cheek against the door-post and looking out. Her aunt had not quite shut the door by which she had entered, and a cool stream of air blew outward from the corridor and through the cell, bringing with it that peculiar odour which belongs to all large and old buildings inhabited by religious communities. It is made up of the cold exhalations from stone walls and paved floors in which there is always some dampness, of the acrid smell of the heavy, leathern, wadded curtains which shut off the main drafts of air, as the swinging doors do in a mine, of a faint but perceptible suggestion of incense which penetrates the whole building from the church or the chapel, and, not least, of the fumes from the cookery of the great quantities of vegetables which are the staple food of the brethren or the sisters. It is as imperceptible to the monks and nuns themselves as the smell of tobacco to the smoker.

      It had been very close in the little cell, and Maria was glad of the coolness that came in through the open door. Her eyes were fixed on the sky with a longing look. Again the words of her song rose to her lips, but she checked them, remembering her aunt's presence, and with the effort to be silent came the strong wish to be free, to be over there upon those purple hills at evening, to look beyond and watch the sun sinking into the distant sea, to breathe her fill of the mountain air, to run along the crests of the hills till she should be tired, to sleep under the open sky, to see, in dreams, to-morrow's sun rising through the trees, to be waked by the song of birds and to find that the dream was true.

      Instead of that, and instead of all it meant to her, there was to be the silent evening meal, the close, lighted chapel, the wearily nasal chant of the sisters, her lonely cell, with its close darkness, the unrefreshing sleep, broken by the bell calling her to another office in the chapel; then, at last, the dawn, and the day that would seem as much a prisoner as herself within the convent walls, and the praying and nasal chanting, and the counting of sheets and pillow-cases, and doing a little sewing, and singing to herself, perhaps, and then the being reproved for it—the whole varied by meals of coarse food, and periodical stations in her seat in the choir. The day! The very sun seemed imprisoned in his corner of the garden wall, dragging slowly at his chain, in a short half-circle, from morning till evening, like a watch-dog tied up in a yard beside his kennel. The night was better. Sometimes she could see the moon-rays through the cracks of the balcony door, as she lay in her bed. She could see them against the darkness, and the ends of them were straight white lines and round white spots on the floor and on the walls. Her thoughts played in them, and her maiden fancies caught them and followed them lightly out into the white night and far away to the third world, which is dreamland. And in her dreams she sang to the midnight stars, and clasped her bare arms round the moon's white throat, kissing the moon-lady's pale and passionate cheek, till she lost herself in the mysterious eyes, and found herself once more, bathed in cool star-showers, the queen of a tender dream.

      There sat the abbess, in the only chair, stolid, righteous, imposing. The incarnation and representative of the ninety and nine who need no forgiveness, exasperatingly and mathematically virtuous as a dogma, a woman against whom no sort of reproach could be brought, and at the mere sight of whom false witnesses would shrivel up and die, like jelly-fish in the sun. She not only approved of the convent life, but she liked it. She was at liberty to do a thousand things which were not permitted to the nuns, but she had not the slightest