Vol. I.

Part I.

SISTER MARIA ADDOLORATA.

CASA BRACCIO.

Part I.

SISTER MARIA ADDOLORATA.

CHAPTER I.

Subiaco lies beyond Tivoli, southeast from Rome, at the upper end of a wild gorge in the Samnite mountains. It is an archbishopric, and gives a title to a cardinal, which alone would make it a town of importance. It shares with Monte Cassino the honour of having been chosen by Saint Benedict and Saint Scholastica, his sister, as the site of a monastery and a convent; and in a cell in the rock a portrait of the holy man is still well preserved, which is believed, not without reason, to have been painted from life, although Saint Benedict died early in the fifth century. The town itself rises abruptly to a great height upon a mass of rock, almost conical in shape, crowned by the cardinal's palace, and surrounded on three sides by rugged mountains. On the third, it looks down the rapidly widening valley in the direction of Vicovaro, near which the Licenza runs into the Anio, in the neighbourhood of Horace's farm. It is a very ancient town, and in its general appearance it does not differ very much from many similar ones amongst the Italian mountains; but its position is exceptionally good, and its importance has been stamped upon it by the hands of those who have thought it worth holding since the days of ancient Rome. Of late it has, of course, acquired a certain modernness of aspect; it has planted acacia trees in its little piazza, and it has a gorgeously arrayed municipal band. But from a little distance one neither hears the band nor sees the trees, the grim mediæval fortifications frown upon the valley, and the time-stained dwellings, great and small, rise in rugged irregularity against the lighter brown of the rocky background and the green of scattered olive groves and chestnuts. Those features, at least, have not changed, and show no disposition to change during generations to come.

In the year 1844, modern civilization had not yet set in, and Subiaco was, within, what it still appears to be from without, a somewhat gloomy stronghold of the Middle Ages, rearing its battlements and towers in a shadowy gorge, above a mountain torrent, inhabited by primitive and passionate people, dominated by ecclesiastical institutions, and, though distinctly Roman, a couple of hundred years behind Rome itself in all matters ethic and æsthetic. It was still the scene of the Santacroce murder, which really decided Beatrice Cenci's fate; it was still the gathering place of highwaymen and outlaws, whose activity found an admirable field through all the region of hill and plain between the Samnite range and the sea, while the almost inaccessible fortresses of the higher mountains, towards Trevi and the Serra di Sant' Antonio, offered a safe refuge from the halfhearted pursuit of Pope Gregory's lazy soldiers.

Something of what one may call the life-and-death earnestness of earlier times, when passion was motive and prejudice was law, survived at that time and even much later; the ferocity of practical love and hatred dominated the theory and practice of justice in the public life of the smaller towns, while the patriarchal system subjected the family in almost absolute servitude to its head.

There was nothing very surprising in the fact that the head of the house of Braccio should have obliged one of his daughters to take the veil in the Convent of Carmelite nuns, just within the gate of Subiaco, as his sister had taken it many years earlier. Indeed, it was customary in the family of the Princes of Gerano that one of the women should be a Carmelite, and it was a tradition not unattended with worldly advantages to the sisterhood, that the Braccio nun, whenever there was one, should be the abbess of that particular convent.

Maria Teresa Braccio had therefore yielded, though very unwillingly, to her father's insistence, and having passed through her novitiate, had finally taken the veil as a Carmelite of Subiaco, in the year 1841, on the distinct understanding that when her aunt died she was to be abbess in the elder lady's stead. The abbess herself was, indeed, in excellent health and not yet fifty years old, so that Maria Teresa—in religion Maria Addolorata—might have a long time to wait before she was promoted to an honour which she regarded as hereditary; but the prospect of such promotion was almost her only compensation for all she had left behind her, and she lived upon it and concentrated her character upon it, and practised the part she was to play, when she was quite sure that she was not observed.

Nature had not made her for a recluse, least of all for a nun of such a rigid Order as the Carmelites. The short taste of a brilliant social life which she had been allowed to enjoy, in accordance with an ancient tradition, before finally taking the veil, had shown her clearly enough the value of what she was to abandon, and at the same time had altogether confirmed her father in his decision. Compared with the freedom of the present day, the restrictions imposed upon a young girl in the Roman society of those times were, of course, tyrannical in the extreme, and the average modern young lady would almost as willingly go into a convent as submit to them. But Maria Teresa had received an impression which nothing could efface. Her intuitive nature had divined the possible semi-emancipation of marriage, and her temperament had felt in a certain degree the extremes of joyous exaltation and of that entrancing sadness which is love's premonition, and which tells maidens what love is before they know him, by making them conscious of the breadth and depth of his yet vacant dwelling.

She had learned in that brief time that she was beautiful, and she had felt that she could love and that she should be loved in return. She had seen the world as a princess and had felt it as a woman, and she had understood all that she must give up in taking the veil. But she had been offered no choice, and though she had contemplated opposition, she had not dared to revolt. Being absolutely in the power of her parents, so far as she was aware, she had accepted the fatality of their will, and bent her fair head to be shorn of its glory and her broad forehead to be covered forever from the gaze of men. And having submitted, she had gone through it all bravely and proudly, as perhaps she would have gone through other things, even to death itself, being a daughter of an old race, accustomed to deify honour and to make its divinities of tradition. For the rest of her natural life she was to live on the memories of one short, magnificent year, forever to be contented with the grim rigidity of conventual life in an ancient cloister surrounded by gloomy mountains. She was to be a veiled shadow amongst veiled shades, a priestess of sorrow amongst sad virgins; and though, if she lived long enough, she was to be the chief of them and their ruler, her very superiority could only make her desolation more complete, until her own shadow, like the others, should be gathered into eternal darkness.

Sister Maria Addolorata had certain privileges for which her companions would have given much, but which were traditionally the right of such ladies of the Braccio family as took the veil. For instance, she had a cell which, though not larger than the other cells, was better situated, for it had a little balcony looking over the convent garden, and high enough to afford a view of the distant valley and of the hills which bounded it, beyond the garden wall. It was entered by the last door in the corridor within, and was near the abbess's apartment, which was entered from the corridor, through a small antechamber which also gave access to the vast linen-presses. The balcony, too, had a little staircase leading down into the garden. It had always been the custom to carry the linen to and from the laundry through Maria Addolorata's cell, and through a postern gate in the garden wall, the washing being done in the town. By this plan, the annoyance was avoided of carrying the huge baskets through the whole length of the convent, to and from the main entrance, which was also much further removed from the house of Sora Nanna, the chief laundress. Moreover, Maria Addolorata had charge of all the convent linen, and the employment thus afforded her was an undoubted privilege in itself, for occupation of any kind not devotional was excessively scarce in such an existence.

In the eyes of the other nuns, the constant society of the abbess herself was also a privilege, and one not by any means to be despised. After all, the abbess and her niece were nearly related, they could talk of the affairs of their family, and the abbess doubtless received many letters from Rome containing all the interesting news of the day, and all the social gossip—perfectly innocent, of course—which was the chronicle of Roman life. These were valuable compensations, and the nuns envied them. The abbess, too, saw her brother, the archbishop and titular cardinal of Subiaco, when the princely prelate came out from Rome for the coolness of the mountains in August and September, and his conversation was said to be not only edifying, but fascinating. The cardinal was a very good man, like many of the Braccio family, but he was also a man of the world, who had been sent upon foreign missions of importance, and had acquired some worldly fame as well as much ecclesiastical dignity in the course of his long life. It must be delightful, the nuns thought, to be his own sister, to receive long visits from him, and to hear all he had to say about the busy world of Rome. To most of them, everything beyond Rome was outer darkness.

But though the nuns envied the abbess and Maria Addolorata, they did not venture to say so, and they hardly dared to think so, even when they were all alone, each in her cell; for the concentration of conventual life magnifies small spiritual sins in the absence of anything really sinful, and to admit that she even faintly wishes she might be some one else is to tarnish the brightness of the nun's scrupulously polished conscience. It would be as great a misdeed, perhaps, as to allow the attention to wander to worldly matters during times of especial devotion. Nevertheless, the envy showed itself, very perceptibly and much against the will of the sisters themselves, in a certain cold deference of manner towards the young and beautiful nun who was one day to be the superior of them all by force of circumstances for which she deserved no credit. She had the position among them, and something of the isolation, of a young royal princess amongst the ladies of her queen mother's court.

There was about her, too, an undefinable something, like the shadow of future fate, a something almost impossible to describe, and yet distinctly appreciable to all who saw her and lived with her. It came upon her especially when she was silent and abstracted, when she was kneeling in her place in the choir, or was alone upon her little balcony over the garden. At such times a luminous pallor gradually took the place of her fresh and healthy complexion, her eyes grew unnaturally dark, with a deep, fixed fire in them, and the regular features took upon them the white, set straightness of a death mask. Sometimes, at such moments, a shiver ran through her, even in summer, and she drew her breath sharply once or twice, as though she were hurt. The expression was not one of suffering or pain, but was rather that of a person conscious of some great danger which must be met without fear or flinching.

She would have found it very hard to explain what she felt just then. She might have said that it was a consciousness of something unknown. She could not have said more than that. It brought no vision with it, beatific or horrifying; it was not the consequence of methodical contemplation, as the trance state is; and it was followed by no reaction nor sense of uneasiness. It simply came and went as the dark shadow of a thundercloud passing between her and the sun, and leaving no trace behind.

There was nothing to account for it, unless it could be explained by heredity, and no one had ever suggested any such explanation to Maria. It was true that there had been more than one tragedy in the Braccio family since they had first lifted their heads above the level of their contemporaries to become Roman Barons, in the old days before such titles as prince and duke had come into use. But then, most of the old families could tell of deeds as cruel and lives as passionate as any remembered by Maria's race, and Italians, though superstitious in unexpected ways, have little of that belief in hereditary fate which is common enough in the gloomy north.

"Was Sister Maria Addolorata a great sinner, before she became a nun?" asked Annetta, Sora Nanna's daughter, of her mother, one day, as they came away from the convent.

"What are you saying!" exclaimed the washerwoman, in a tone of rebuke. "She is a great lady, and the niece of the abbess and of the cardinal. Sometimes certain ideas pass through your head, my daughter!"

And Sora Nanna gesticulated, unable to express herself.

"Then she sins in her throat," observed Annetta, calmly. "But you do not even look at her—so many sheets—so many pillow-cases—and good day! But while you count, I look."

"Why should I look at her?" inquired Nanna, shifting the big empty basket she carried on her head, hitching her broad shoulders and wrinkling her leathery forehead, as her small eyes turned upward. "Do you take me for a man, that I should make eyes at a nun?"

"And I? Am I a man? And yet I look at her. I see nothing but her face when we are there, and afterwards I think about it. What harm is there? She sins in her throat. I know it."

Sora Nanna hitched her shoulders impatiently again, and said nothing. The two women descended through the steep and narrow street, slippery and wet with slimy, coal black mud that glittered on the rough cobble-stones. Nanna walked first, and Annetta followed close behind her, keeping step, and setting her feet exactly where her mother had trod, with the instinctive certainty of the born mountaineer. With heads erect and shoulders square, each with one hand on her hip and the other hanging down, they carried their burdens swiftly and safely, with a swinging, undulating gait as though it were a pleasure to them to move, and would require an effort to stop rather than to walk on forever. They wore shoes because they were well-to-do people, and chose to show that they were when they went up to the convent. But for the rest they were clad in the costume of the neighbourhood,—the coarse white shift, close at the throat, the scarlet bodice, the short, dark, gathered skirt, and the dark blue carpet apron, with flowers woven on a white stripe across the lower end. Both wore heavy gold earrings, and Sora Nanna had eight or ten strings of large coral beads around her throat.

Annetta was barely fifteen years old, brown, slim, and active as a lizard. She was one of those utterly unruly and untamable girls of whom there are two or three in every Italian village, in mountain or plain, a creature in whom a living consciousness of living nature took the place of thought, and with whom to be conscious was to speak, without reason or hesitation. The small, keen, black eyes were set under immense and arched black eyebrows which made the eyes themselves seem larger than they were, and the projecting temples cast shadows to the cheek which hid the rudimentary modelling of the coarse lower lids. The ears were flat and ill-developed, but close to the head and not large; the teeth very short, though perfectly regular and exceedingly white; the lips long, mobile, brown rather than red, and generally parted like those of a wild animal. The girl's smoothly sinewy throat moved with every step, showing the quick play of the elastic cords and muscles. Her blue-black hair was plaited, though far from neatly, and the braids were twisted into an irregular flat coil, generally hidden by the flap of the white embroidered cloth cross-folded upon her head and hanging down behind.

For some minutes the mother and daughter continued to pick their way down the winding lanes between the dark houses of the upper village. Then Sora Nanna put out her right hand as a signal to Annetta that she meant to stop, and she stood still on the steep descent and turned deliberately till she could see the girl.

"What are you saying?" she began, as though there had been no pause in the conversation. "That Sister Maria Addolorata sins in her throat! But how can she sin in her throat, since she sees no man but the gardener and the priest? Indeed, you say foolish things!"

"And what has that to do with it?" inquired Annetta. "She must have seen enough of men in Rome, every one of them a great lord. And who tells you that she did not love one of them and does not wish that she were married to him? And if that is not a sin in the throat, I do not know what to say. There is my answer."

"You say foolish things," repeated Sora Nanna.

Then she turned deliberately away and began to descend once more, with an occasional dissatisfied movement of the shoulders.

"For the rest," observed Annetta, "it is not my business. I would rather look at the Englishman when he is eating meat than at Sister Maria when she is counting clothes! I do not know whether he is a wolf or a man."

"Eh! The Englishman!" exclaimed Sora Nanna. "You will look so much at the Englishman that you will make blood with Gigetto, who wishes you well, and when Gigetto has waited for the Englishman at the corner of the forest, what shall we all have? The galleys. What do you see in the Englishman? He has red hair and long, long teeth. Yes—just like a wolf. You are right. And if he pays for meat, why should he not eat it? If he did not pay, it would be different. It would soon be finished. Heaven send us a little money without any Englishman! Besides, Gigetto said the other day that he would wait for him at the corner of the forest. And Gigetto, when he says a thing, he does it."

"And why should we go to the galleys if Gigetto waits for the Englishman?" inquired Annetta.

"Silly!" cried the older woman. "Because Gigetto would take your father's gun, since he has none of his own. That would be enough. We should have done it!"

Annetta shrugged her shoulders and said nothing.

"But take care," continued Sora Nanna. "Your father sleeps with one eye open. He sees you, and he sees also the Englishman every day. He says nothing, because he is good. But he has a fist like a paving-stone. I tell you nothing more."

They reached Sora Nanna's house and disappeared under the dark archway. For Sora Nanna and Stefanone, her husband, were rich people for their station, and their house was large and was built with an arch wide enough and high enough for a loaded beast of burden to pass through with a man on its back. And, within, everything was clean and well kept, excepting all that belonged to Annetta. There were airy upper rooms, with well-swept floors of red brick or of beaten cement, furnished with high beds on iron trestles, and wooden stools of well-worn brown oak, and tables painted a vivid green, and primitive lithographs of Saint Benedict and Santa Scholastica and the Addolorata. And there were lofts in which the rich autumn grapes were hung up to dry on strings, and where chestnuts lay in heaps, and figs were spread in symmetrical order on great sheets of the coarse grey paper made in Subiaco. There were apples, too, though poor ones, and there were bins of maize and wheat, waiting to be picked over before being ground in the primeval household mill. And there were hams and sides of bacon, and red peppers, and bundles of dried herbs, and great mountain cheeses on shelves. There was also a guest room, better than the rest, which Stefanone and his wife occasionally let to respectable travellers or to the merchants who came from Rome on business to stay a few days in Subiaco. At the present time the room was rented by the Englishman concerning whom the discussion had arisen between Annetta and her mother.

Angus Dalrymple, M.D., was not an Englishman, as he had tried to explain to Sora Nanna, though without the least success. He was, as his name proclaimed, a Scotchman of the Scotch, and a doctor of medicine. It was true that he had red hair, and an abundance of it, and long white teeth, but Sora Nanna's description was otherwise libellously incomplete and wholly omitted all mention of the good points in his appearance. In the first place, he possessed the characteristic national build in a superior degree of development, with all the lean, bony energy which has done so much hard work in the world. He was broad-shouldered, long-armed, long-legged, deep-chested, and straight, with sinewy hands and singularly well-shaped fingers. His healthy skin had that mottled look produced by countless freckles upon an almost childlike complexion. The large, grave mouth generally concealed the long teeth objected to by Sora Nanna, and the lips, though even and narrow, were strong rather than thin, and their rare smile was both genial and gentle. There were lines—as yet very faint—about the corners of the mouth, which told of a nervous and passionate disposition and of the strong Scotch temper, as well as of a certain sensitiveness which belongs especially to northern races. The pale but very bright blue eyes under shaggy auburn brows were fiery with courage and keen with shrewd enterprise. Dalrymple was assuredly not a man to be despised under any circumstances, intellectually or physically.

His presence in such a place as Subiaco, at a time when hardly any foreigners except painters visited the place, requires some explanation; for he was not an artist, but a doctor, and had never been even tempted to amuse himself with sketching. In the first place, he was a younger son of a good family, and received a moderate allowance, quite sufficient in those days to allow him considerable latitude of expenditure in old-fashioned Italy. Secondly, he had entirely refused to follow any of the professions known as 'liberal.' He had no taste for the law, and he had not the companionable character which alone can make life in the army pleasant in time of peace. His beliefs, or his lack of belief, together with an honourable conscience, made him naturally opposed to all churches. On the other hand, he had been attracted almost from his childhood by scientific subjects, at a period when the discoveries of the last fifty years appeared as misty but beatific visions to men of science. To the disappointment and, to some extent, to the humiliation of his family, he insisted upon studying medicine, at the University of St. Andrew's, as soon as he had obtained his ordinary degree at Cambridge. And having once insisted, nothing could turn him from his purpose, for he possessed English tenacity grafted upon Scotch originality, with a good deal of the strength of both races.

While still a student he had once made a tour in Italy, and like many northerners had fallen under the mysterious spell of the South from the very first. Having a sufficient allowance for all his needs, as has been said, and being attracted by the purely scientific side of his profession rather than by any desire to become a successful practitioner, it was natural enough that on finding himself free to go whither he pleased in pursuit of knowledge, he should have visited Italy again. A third visit had convinced him that he should do well to spend some years in the country; for by that time he had become deeply interested in the study of malarious fevers, which in those days were completely misunderstood. It would be far too much to say that young Dalrymple had at that time formed any complete theory in regard to malaria; but his naturally lonely and concentrated intellect had contemptuously discarded all explanations of malarious phenomena, and, communicating his own ideas to no one, until he should be in possession of proofs for his opinions, he had in reality got hold of the beginning of the truth about germs which has since then revolutionized medicine.

The only object of this short digression has been to show that Angus Dalrymple was not a careless idler and tourist in Italy, only half responsible for what he did, and not at all for what he thought. On the contrary, he was a man of very unusual gifts, of superior education, and of rare enterprise; a strong, silent, thoughtful man, about eight-and-twenty years of age, and just beginning to feel his power as something greater than he had suspected, when he came to spend the autumn months in Subiaco, and hired Sora Nanna's guest room, with a little room leading off it, which he kept locked, and in which he had a table, a chair, a microscope, some books, a few chemicals and some simple apparatus.

His presence had at first roused certain jealous misgivings in the heart of the town physician, Sor Tommaso Taddei, commonly spoken of simply as 'the Doctor,' because there was no other. But Dalrymple was not without tact and knowledge of human nature. He explained that he came as a foreigner to learn from native physicians how malarious fevers were treated in Italy; and he listened with patient intelligence to Sor Tommaso's antiquated theories, and silently watched his still more antiquated practice. And Sor Tommaso, like all people who think that they know a vast deal, highly approved of Dalrymple's submissive silence, and said that the young man was a marvel of modesty, and that if he could stay about ten years in Subiaco and learn something from Sor Tommaso himself, he might really some day be a fairly good doctor,—which were extraordinarily liberal admissions on the part of the old practitioner, and contributed largely towards reassuring Stefanone concerning his lodger's character.

For Stefanone and his wife had their doubts and suspicions. Of course they knew that all foreigners except Frenchmen and Austrians were Protestants, and ate meat on fast days, and were under the most especial protection of the devil, who fattened them in this world that they might burn the better in the next. But Stefanone had never seen the real foreigner at close quarters, and had not conceived it possible that any living human being could devour so much half-cooked flesh in a day as Dalrymple desired for his daily portion, paid for, and consumed. Moreover, there was no man in Subiaco who could and did swallow such portentous draughts of the strong mountain wine, without suffering any apparent effects from his potations. Furthermore, also, Dalrymple did strange things by day and night in the small laboratory he had arranged next to his bedroom, and unholy and evil smells issued at times through the cracks of the door, and penetrated from the bedroom to the stairs outside, and were distinctly perceptible all over the house. Therefore Stefanone maintained for a long time that his lodger was in league with the powers of darkness, and that it was not safe to keep him in the house, though he paid his bill so very regularly, every Saturday, and never quarrelled about the price of his food and drink. On the whole, however, Stefanone abstained from interfering, as he had at first been inclined to do, and entering the laboratory, with the support of the parish priest, a basin of holy water, and a loaded gun—all three of which he considered necessary for an exorcism; and little by little, Sor Tommaso, the doctor, persuaded him that Dalrymple was a worthy young man, deeply engaged in profound studies, and should be respected rather than exorcised.

"Of course," admitted the doctor, "he is a Protestant. But then he has a passport. Let us therefore let him alone."

The existence of the passport—indispensable in those days—was a strong argument in the eyes of the simple Stefanone. He could not conceive that a magician whose soul was sold to the devil could possibly have a passport and be under the protection of the law. So the matter was settled.

CHAPTER II.

Sister Maria Addolorata sat by the open door of her cell, looking across the stone parapet of her little balcony, and watching the changing richness of the western sky, as the sun went down far out of sight behind the mountains. Though the month was October, the afternoon was warm; it was very still, and the air had been close in the choir during the Benediction service, which was just over. She leaned back in her chair, and her lips parted as she breathed, with a perceptible desire for refreshment in the breath. She held a piece of needlework in her heavy white hands; the needle had been thrust through the linen, but the stitch had remained unfinished, and one pointed finger pressed the doubled edge against the other, lest the material should slip before she made up her mind to draw the needle through. Deep in the garden under the balcony the late flowers were taking strangely vivid colours out of the bright sky above, and some bits of broken glass, stuck in the mortar on the top of the opposite wall as a protection against thieving boys, glowed like a line of rough rubies against the misty distance. Even the white walls of the bare cell and the coarse grey blanket lying across the foot of the small bed drank in a little of the colour, and looked less grey and less grim.

From the eaves, high above the open door, the swallows shot down into the golden light, striking great circles and reflecting the red gold of the sky from their breasts as they wheeled just beyond the wall, with steady wings wide-stretched, up and down; and each one, turning at full speed, struck upwards again and was out of sight in an instant, above the lintel. The nun watched them, her eyes trying to follow each of them in turn and to recognize them separately as they flashed into sight again and again.

Her lips were parted, and as she sat there she began to sing very softly and quite unconsciously. She could not have told what the song was. The words were strange and oddly divided, and there was a deadly sadness in a certain interval that came back almost with every stave. But the voice itself was beautiful beyond all comparison with ordinary voices, full of deep and touching vibrations and far harmonics, though she sang so softly, all to herself. Notes like hers haunt the ears—and sometimes the heart—when she who sang them has been long dead, and many would give much to hear but a breath of them again.

It was hard for Maria Addolorata not to sing sometimes, when she was all alone in her cell, though it was so strictly forbidden. Singing is a gift of expression, when it is a really natural gift, as much as speech and gesture and the smile on the lips, with the one difference that it is a keener pleasure to him or her that sings than gesture or speech can possibly be. Music, and especially singing, are a physical as well as an intellectual expression, a pleasure of the body as well as a 'delectation' of the soul. To sing naturally and spontaneously is most generally an endowment of natures physically strong and rich by the senses, independently of the mind, though melody may sometimes be the audible translation of a silent thought as well as the unconscious speech of wordless passion.

And in Maria's song there was a strain of that something unknown and fatal, which the nuns sometimes saw in her face and which was in her eyes now, as she sang; for they no longer followed the circling of the swallows, but grew fixed and dark, with fiery reflexions from the sunset sky, and the regular features grew white and straight and square against the deepening shadows within the narrow room. The deep voice trembled a little, and the shoulders had a short, shivering movement under the heavy folds of the dark veil, as the sensation of a presence ran through her and made her shudder. But the voice did not break, and she sang on, louder, now, than she realized, the full notes swelling in her throat, and vibrating between the narrow walls, and floating out through the open door to join the flight of the swallows.

The door of the cell opened gently, but she did not hear, and sang on, leaning back in her chair and gazing still at the pink clouds above the mountains.

"Maria!"

The abbess was standing in the doorway and speaking to her, but she did not hear.

"Maria!" cried the abbess, impatiently. "What follies are you singing? I could hear you in my room!"

Maria Addolorata started and rose from her seat, still holding her needlework, and turning half round towards her superior, with suddenly downcast eyes. The elder lady came forward with slow dignity and walked as far as the door of the balcony, where she stood still for a moment, gazing at the beautiful sky. She was not a stately woman, for she was too short and stout, but she had that calm air of assured superiority which takes the place of stateliness, and which seems to belong especially to those who occupy important positions in the Church. Her large features, though too heavy, were imposing in their excessive pallor, while the broad, dark brown shadows all around and beneath the large black eyes gave the face a depth of expression which did not, perhaps, wholly correspond with the original character. It was a striking face, and considering the wide interval between the ages of the abbess and her niece, and the natural difference of colouring, there was a strong family resemblance in the two women.

The abbess sat down upon the only chair, and Maria remained standing before her, her sewing in her hands.

"I have often told you that you must not sing in your cell," said the abbess, in a coldly severe tone.

Maria's shoulders shook her veil a little, but she still looked at the floor.

"I cannot help it," she answered in a constrained voice. "I did not know that I was singing—"

"That is ridiculous! How can one sing, and not know it? You are not deaf. At least, you do not sing as though you were. I will not have it. I could hear you as far away as my own room—a love-song, too!"

"The love of death," suggested Maria.

"It makes no difference," answered the elder lady. "You disturb the peace of the sisters with your singing. You know the rule, and you must obey it, like the rest. If you must sing, then sing in church."

"I do."

"Very well, that ought to be enough. Must you sing all the time? Suppose that the Cardinal had been visiting me, as was quite possible, what impression would he have had of our discipline?"

"Oh, Uncle Cardinal has often heard me sing."

"You must not call him 'Uncle Cardinal.' It is like the common people who say 'Uncle Priest.' I have told you that a hundred times at least. And if the Cardinal has heard you singing, so much the worse."

"He once told me that I had a good voice," observed Maria, still standing before her aunt.

"A good voice is a gift of God and to be used 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 inclination to do any of them, any more than she was inclined to admit that any of them could possibly be unhappy if they would only pray, sing, sleep, and eat boiled cabbage at the appointed hours. What had she in common with Maria Addolorata, except that she was born a princess and a Braccio?

Of what use was it to be a princess by birth, like a dozen or more of the sisters, or even a noble, like all the others? Of what use or advantage could anything be, where liberty was not? An even plainer and more desperate question rose in the young nun's heart, as she leaned her cheek against the door-post, still warm with the afternoon sun. Of what use was life, if it was to be lived in the tomb with the accompaniment of a lifelong funeral service? Why should not God be as well pleased with suicide as with self-burial? Why should not death all at once, by the sudden dash of cleanly steel, be as noble and acceptable a sacrifice as death by sordid degrees of orderly suffering, systematic starvation, and rigidly regulated misery? Was not life, life—and blood, blood—whether drawn by drops, or shed from a quick wound in the splendid redness of one heroic instant? Surely it would be as grand a thing, if a mere sacrifice were the object, to be laid down stark dead, with the death-thrust in the heart, at the foot of the altar, in all her radiant youth and full young beauty, untempted and unsullied, as to fast and pray through forty querulous years of misery in prison.

But then, there was the virtue of patience. Therein, doubtless, lay the difference. It was not the death alone that was to please God, but the long manner of it, the summed-up account of suffering, the interest paid on the capital of life after it was invested in death. God was to be pleased with items, and the sum of them. Item, a sleepless night. Item, a bad cold, caught by kneeling on the damp stones. Item, a dish of sweets refused on a feast-day. Item, the resolution not to laugh when a fly settled on the abbess's nose. Item, the resolution not to wish that her hair had never been cut off. Item, being stifled in summer and frozen in winter, in her cell. Item, appreciating that it was the best cell, and that she was better off than the other sisters.

Repeat the items for half a century, sum them up, and offer them to God as a meet and fitting sacrifice—the destruction, by fine degrees of petty suffering, of one woman's whole life, almost from the beginning, and quite to the end, with the total annihilation of all its human possibilities, of love, of motherhood, of reasonable enjoyment and legitimate happiness. That was the formula for salvation which Maria Addolorata had received with the veil.