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The Saint

by Antonio Fogazzaro · English · Gutenberg #8455 · 693,665 chars · public domain (US)

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Title: The Saint

Author: Antonio Fogazzaro

Commentator: William Roscoe Thayer


        
Release date: July 1, 2005 [eBook #8455]
                Most recently updated: November 6, 2016

Language: English

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Produced by Charles Aldarondo, Tiffany Vergon, David Widger
and the Online Distributed Proofreading Team






THE SAINT

By Antonio Fogazzaro


Since the condemnation of _The Saint_ by the Congregation of the Index,
the publishers of the authorized translation of this novel feel that, in
justice to its author, Senator Antonio Fogazzaro, they owe to the public
a word of explanation by way of making plain (what the author has in
more than one letter made plain to them) how it comes about that, in
spite of the decree of the Index, the Senator sanctions the appearance
of the book in America. The explanation is found in the fact that the
American publishers secured, before the sentence of the Congregation had
been passed, the sanction for the publication of their translation--a
sanction which the author, as a loyal Catholic, could not have given
later, but which, once it was given, he did not feel justified in
withdrawing.

NEW YORK, July, 1906.


NOTE:

_The Saint_, though it is independent of Fogazzaro’s earlier romances,
and though it explains itself completely when read in its entirety,
will perhaps be more readily understood and enjoyed, especially in the
opening chapters, if a few words are said with regard to certain of its
characters who have made an appearance in preceding stories by the
me author. All needful information of this kind is conveyed in the
following paragraph, for which we are indebted to Mrs. Crawford’s
article, “The Saint in Fiction,” which appeared in _The Fortnightly
Review_ for April, 1906:

“Readers of Fogazzaro’s earlier novels will recognise in Piero Maironi,
the Saint, the son of the Don Franco Maironi who, in the _Piccolo Mondo
Antico_, gives his life for the cause of freedom, while he himself is
the hero of the _Piccolo Mondo Moderno_. For those who have not read
the preceding volumes it should be explained that his wife being in a
lunatic asylum, Maironi, artist and dreamer, had fallen in love with
a beautiful woman separated from her husband, Jeanne Dessalle, who
professed agnostic opinions. Recalled to a sense of his faith and his
honour by an interview with his wife, who sent for him on her death-bed,
he was plunged in remorse, and disappeared wholly from the knowledge
of friends and relatives after depositing in the hands of a venerable
priest, Don Giuseppe Flores, a sealed paper describing a prophetic
vision concerning his life that had largely contributed to his
conversion. Three years are supposed to have passed between the close of
the _Piccolo Mondo Moderno_ and the opening of _Il Santo_, when Maironi
is revealed under the name of Benedetto, purified of his sins by a life
of prayer and emaciated by the severity of his mortifications, while
Jeanne Dessalle, listless and miserable, is wandering around Europe
with Noemi d’Arxel, sister to Maria Selva, hoping against hope for the
reappearance of her former lover.”




CONTENTS

INTRODUCTION (BY WILLIAM ROSCOE THAYER)

CHAPTER

I.--LAC D’AMOUR

II.--DON CLEMENTE

III.--A NIGHT OF STORMS

IV.--FACE TO FACE

V.--THE SAINT

VI.--THREE LETTERS

VII.--IN THE WHIRLPOOL OF THE WORLD

VIII.--JEANNE

IX.--IN THE WHIRLWIND OF GOD




Introduction


By William Roscoe Thayer

Author of “The Dawn of Italian Independence”

ANTONIO FOGAZZARO AND HIS MASTERPIECE


I

Senator Fogazzaro, in _The Saint_, has confirmed the impression of
his five and twenty years’ career as a novelist, and now, through
the extraordinary power and pertinence of this crowning work, he has
suddenly become an international celebrity. The myopic censors of the
_Index_ have assured the widest circulation of his book by condemning it
as heretical. In the few months since its publication, it has been
read by hundreds of thousands of Italians; it has appeared in French
translation in the _Revue des Deux Mondes_ and in German in the
_Hochland_; and it has been the storm centre of religious and literary
debate. Now it will be sought by a still wider circle, eager to see what
the doctrines are, written by the leading Catholic layman in Italy, at
which the Papal advisers have taken fright. Time was when it was the
books of the avowed enemies of the Church--of some mocking Voltaire,
some learned Renan, some impassioned Michelet--which they thrust on the
_Index_; now they pillory the Catholic layman with the largest following
in Italy, one who has never wavered in his devotion to the Church.
Whatever the political result of their action may be, they have made the
fortune of the book they hoped to suppress; and this is good, for _The
Saint_ is a real addition to literature.

Lovers of Italy have regretted that foreigners should judge her
contemporary ideals and literary achievements by the brilliant, but
obscene and degenerate books of Gabriele d’Annunzio. Such books, the
products of disease no matter what language they may be written in,
quickly circulate from country to country. Like epidemics they sweep
up and down the world, requiring no passports, respecting no frontiers,
while benefits travel slowly from people to people, and often lose much
in the passage. D’Annunzio, speaking the universal language--Sin,--has
been accepted as the typical Italian by foreigners who know Carducci
merely as a name and have perhaps never heard of Fogazzaro. Yet it is in
these men that the better genius of modern Italy has recently expressed
itself. Carducci’s international reputation as the foremost living poet
in Europe and a literary critic of the first class gains slowly, but
its future is secure. Thanks to the wider circulating medium of fiction,
Fogaz-* *zaro’s name is a household word in thousands of Italian
families, and he combines in his genius so many rare and important
strands that the durability of his literary renown cannot be questioned.


II

Antonio Fogazzaro, the most eminent Italian novelist since Manzoni, was
born at Vicenza on March 25th, 1842. He was happy in his parents, his
father, Mariano Fogazzaro, being a man of refined tastes and sound
learning, while his mother, Teresa Barrera, united feminine sweetness
with wit and a warm heart. From childhood they influenced all sides of
his nature, and when the proper time came they put him in charge of a
wise tutor, Professor Zanella, who seems to have divined his pupil’s
talents and the best way to cultivate them. Young Fogazzaro, having
completed his course in the classics went on to the study of the law,
which he pursued first in the University of Padua and then at Turin,
where his father had taken up a voluntary exile. For Vicenza, during the
forties and fifties, lay under Austrian subjection, and any Italian
who desired to breathe freely in Italy had to seek the liberal air of
Piedmont.

Fogazzaro received his diploma in due season, and began to practise as
advocate, but in that casual way common to young men who know that their
real leader is not Themis but Apollo. Erelong he abandoned the bar and
devoted himself with equal enthusiasm to music and poetry, for both of
which he had unusual aptitude. Down to 1881 he printed chiefly volumes
of verse which gave him a genuine, if not popular reputation. In that
year he brought out his first romance, _Malombra_, and from time to time
during the past quarter of a century he has followed it with _Daniele
Cortis_, _Il Mistero del Poeta_, _Piccolo Mondo Antico_, _Piccolo Mondo
Moderno_, and finally, in the autumn of 1905, _Il Santo_. This list by
no means exhausts his productivity, for he has worked in many fields,
but it includes the books by which, gradually at first, and with
triumphant strides of late, he has come into great fame in Italy and
has risen into the small group of living authors who write for a
cosmopolitan public.

For many years past Signor Fogazzaro has dwelt in his native Vicenza,
the most honoured of her citizens, round whom has grown up a band of
eager disciples, who look to him for guidance not merely in matters
intellectual or aesthetic, but in the conduct of life. He has conceived
of the career of man of letters as a great opportunity, not as a mere
trade. Nothing could show better his high seriousness than his waiting
until the age of thirty-nine before publishing his first novel, unless
it be the restraint which led him, after having embarked on the career
of novelist to devote four or five years on the average to his studies
in fiction. So his books are ripe, the fruits of a deliberate and rich
nature, and not the windfalls of a mere literary trick. And now the
publication of _The Saint_ confirms all his previous work, and entitles
him, at a little more than threescore years, to rank among the few
literary masters of the time.


III


Many elements in _The Saint_ testify to its importance; but these would
not make it a work of art. And after all it is as a work of art that it
first appeals to readers, who may care little for its religious purport.
It is a great novel--so great, that, after living with its characters,
we cease to regard it as a novel at all. It keeps our suspense on the
stretch through nearly five hundred pages. Will the Saint triumph--will
love victoriously claim its own? We hurry on, at the first reading,
for the solution; then we go back and discover in it another world of
profound interest. That is the true sign of a masterpiece.

In English we have only _John Inglesant_ and _Robert Elsmere_ to compare
it with; but such a comparison, though obviously imperfect, proves
at once how easily _The Saint_ surpasses them both, not merely by
the greater significance of its central theme, but by its subtler
psychology, its wider horizon, its more various contacts with life.
Benedetto, the Saint, is a new character in fiction, a mingling of St.
Francis and Dr. Dollinger, a man of to-day in intelligence, a medieval
in faith. Nothing could be finer than the way in which Signor Fogazzaro
depicts his zeal, his ecstasies, his visions, his depressions, his
doubts; shows the physical and mental reactions; gives us, in a word,
a study in religious morbid psychology--for, say what we will,
such abnormalities are morbid--without rival in fiction. We follow
Benedetto’s spiritual fortunes with as much eagerness as if they were a
love story.

And then there is the love story. Where shall one turn to find another
like it? Jeanne seldom appears in the foreground, but we feel from first
to last the magnetism of her presence. There is always the possibility
that at sight or thought of her Benedetto may be swept back from
his ascetic vows to the life of passion. Their first meeting in the
monastery chapel is a masterpiece of dramatic climax, and Benedetto’s
temptation in her carriage, after the feverish interview with the
cabinet officer, is a marvel of psychological subtlety. Both scenes
illustrate Signor Fogazzaro’s power to achieve the highest artistic
results without exaggeration. This naturalness is the more remarkable
because the character of a saint is unnatural according to our modern
point of view. We have a healthy distrust of ascetics, whose anxiety
over their soul’s condition we properly regard as a form of egotism;
and we know how easily the unco’ guid become prigs. Fogazzaro’s hero is
neither an egotist of the ordinary cloister variety, nor a prig.
That our sympathy goes out to Jeanne and not to him shows that we
instinctively resent the sacrifice of the deepest human cravings to
sacerdotal prescriptions. The highest ideal of holiness which medievals
could conceive does not satisfy us.

Why did Signor Fogazzaro in choosing his hero revert to that outworn
type? He sees very clearly how many of the Catholic practices are what
he calls “ossified organisms.” Why did he set up a lay monk as a model
for 20th century Christians who long to devote their lives to uplifting
their fellow-men? Did he not note the artificiality of asceticism--the
waste of energy that comes with fasts and mortification of the flesh and
morbidly pious excitement? When asked these questions by his followers
he replied that he did not mean to preach asceticism as a rule for all;
but that in individual cases like Benedetto’s, for instance, it was a
psychological necessity. Herein Signor Fogazzaro certainly discloses his
profound knowledge of the Italian heart--of that heart from which in
its early medieval vigour sprang the Roman religion, with its message
of renunciation. Even the Renaissance and the subsequent period of
scepticism have not blotted out those tendencies that date back more
than a thousand years: so that today, if an Italian is engulfed in a
passion of self-sacrifice, he naturally thinks first of asceticism as
the method. Among Northern races a similar religious experience does
not suggest hair shirts and debilitating pious orgies (except among
Puseyites and similar survivals from a different epoch); it suggests
active work, like that of General Booth of the Salvation Army.

No one can gainsay, however, the superb artistic effects which Signor
Fogazzaro attains through his Saint’s varied experiences. He causes to
pass before you all classes of society,--from the poorest peasant of
the Subiaco hills, to duchesses and the Pope himself,--some incredulous,
some mocking, some devout, some hesitating, some spell-bound, in the
presence of a holy man. The fashionable ladies wish to take him up and
make a lion of him; the superstitious kiss the hem of his garment and
believe that he can work miracles, or, in a sudden revulsion, they
jeer him and drive him away with stones. And what a panorama of
ecclesiastical life in Italy! What a collection of priests and monks and
prelates, and with what inevitableness one after another turns the cold
shoulder on the volunteer who dares to assert that the test of religion
is conduct! There is an air of mystery, of intrigue, of secret messages
passing to and fro--the atmosphere of craft which has hung round the
ecclesiastical institution so many, many centuries. Few scenes in modern
romance can match Benedetto’s interview with the Pope--he pathetic
figure who, you feel, is in sad truth a prisoner, not of the Italian
Government, but of the crafty, able, remorseless cabal of cardinals who
surround him, dog him with eavesdroppers, edit his briefs, check his
benign impulses, and effectually prevent the truth from penetrating to
his lonely study. Benedetto’s appeal to the Pope to heal the four wounds
from which the Church is languishing is a model of impassioned argument.
The four wounds, be it noted, are the “spirit of falsehood,” “the spirit
of clerical domination,” “the spirit of avarice,” and “the spirit of
immobility.” The Pope replies in a tone of resignation; he does not
disguise his powerlessness; he hopes to meet Benedetto again--in heaven!



IV


_The Saint_ may be considered under many aspects--indeed, the critics,
in their efforts to classify it, have already fallen out over its real
character. Some regard it as a thinly disguised statement of a creed;
others, as a novel pure and simple; others, as a campaign document (in
the broadest sense); others, as no novel at all, but a dramatic sort of
confession. The Jesuits have had it put on the _Index_; the Christian
Democrats have accepted it as their gospel: yet Jesuits and Christian
Democrats both profess to be Catholics. Such a divergence of opinion
proves conclusively that the book possesses unusual power and that it
is many-sided. Instead of pitching upon one of these views as right
and declaring all the rest to be wrong, it is more profitable to try to
discover in the book itself what grounds each class of critics finds to
justify its particular and exclusive verdict.

On the face of it what does the book say? This is what it says: That
Piero Maironi, a man of the world, cultivated far beyond his kind, after
having had a vehement love-affair is stricken with remorse, “experiences
religion,” becomes penitent, is filled with a strange zeal--an ineffable
comfort--and devotes himself, body, heart, and soul to the worship of
God and the succour of his fellow-men. As Benedetto, the lay brother, he
serves the peasant populations among the Sabine hills, or moves on his
errands of hope and mercy among the poor of Rome. Everybody recognises
him as a holy man--“a saint.” Perhaps, if he had restricted himself to
taking only soup or simple medicines to the hungry and sick, he would
have been unmolested in his philanthropy; but after his conversion, he
had devoured the Scriptures and studied the books of the Fathers, until
the spirit of the early, simple, untheological Church had poured into
him. It brought a message the truth of which so stirred him that
he could not rest until he imparted it to his fellows. He preached
righteousness,--the supremacy of conduct over ritual,--love as the test
and goal of life; but always with full acknowledgment of Mother
Church as the way of salvation. Indeed, he seems neither to doubt the
impregnability of the foundations of Christianity, nor the validity of
the Petrine corner-stone; taking these for granted he aims to live the
Christian life in every act, in every thought. The superstructure--the
practices of the Catholic Church to-day, the failures and sins of
clerical society, the rigid ecclesiasticism--these he must in loyalty
to fundamental truth, criticise, and if need be, condemn, where they
interfere with the exercise of pure religion. But Benedetto engages very
little in controversy; his method is to glorify the good, sure that the
good requires only to be revealed in all its beauty and charm in order
to draw irresistibly to itself souls that, for lack of vision, have been
pursuing the mediocre or the bad.

Yet these utterances, so natural to Benedetto, awaken the suspicions of
his superiors, who--we cannot say without cause--scent heresy in them.
Good works, righteous conduct--what are these in comparison with blind
subscription to orthodox formulas? Benedetto is persecuted not by an
obviously brutal or sanguinary persecution,--although it might have
come to that except for a catastrophe of another sort,--but by the
very finesse of persecution. The sagacious politicians of the Vatican,
inheritors of the accumulated craft of a thousand years, know too much
to break a butterfly on a wheel, to make a martyr of an inconvenient
person whom they can be rid of quietly. Therein lies the tragedy of
Benedetto’s experience, so far at least as we regard him, or as he
thought himself, an instrument for the regeneration of the Church.

On the face of it, therefore, _The Saint_ is the story of a man with a
passion for doing good, in the most direct and human way, who found the
Church in which he believed, the Church which existed ostensibly to do
good according to the direct and human ways of Jesus Christ, thwarting
him at every step. Here is a conflict, let us remark in passing, worthy
to be the theme of a great tragedy. Does not _Antigone_ rest on a
similar conflict between Antigone’s simple human way of showing her
sisterly affection and the rigid formalism of the orthodoxy of her day?


V

Or, look next at _The Saint_ as a campaign document, the aspect under
which it has been most hotly discussed in Italy. It has been accepted
as the platform, or even the gospel of the Christian Democrats. Who are
they? They are a body of the younger generation of Italians, among them
being a considerable number of religious, who yearn to put into practice
the concrete exhortations of the Evangelists. They are really carried
forward by that ethical wave which has swept over Western Europe and
America during the past generation, and has resulted in “slumming,”
 in practical social service, in all kinds of efforts to improve
the material and moral condition of the poor, quite irrespective of
sectarian or even Christian initiative. This great movement began,
indeed, outside of the churches, among men and women who felt grievously
the misery of their fellow-creatures and their own obligation to do what
they could to relieve it. From them, it has reached the churches,
and, last of all, the Catholic Church in Italy. No doubt the spread of
Socialism, with its superficial resemblance to some of the features
of primitive Christianity, has somewhat modified the character of this
ethical movement; so far, in fact, that the Italian Christian Democrats
have been confounded, by persons with only a blurred sense of outlines,
with the Socialists themselves. Whatever they may become, however,
they now profess views in regard to property which separate them by an
unbridgeable chasm from the Socialists.

In their zeal for their fellow-men, and especially for the poor
and down-trodden classes, they find the old agencies of charity
insufficient. To visit the sick, to comfort the dying, to dole out broth
at the convent gate, is well, but it offers no remedy for the cause
behind poverty and blind remediable suffering. Only through better
laws, strictly administered, can effectual help come. So the Christian
Democrats deemed it indispensable that they should be free to influence
legislation. At this point, however, the stubborn prohibition of the
Vatican confronted them. Since 1870, when the Italians entered Rome and
established there the capital of United Italy, the Vatican had forbidden
faithful Catholics to take part, either as electors or as candidates, in
any of the national elections, the fiction being that, were they to go
to the polls or to be elected to the Chamber of Deputies, they would
thereby recognise the Royal Government which had destroyed the temporal
power of the Pope. Then what would become of that other fiction--the
Pope’s prisonership in the Vatican--which was to prove for thirty years
the best paying asset among the Papal investments? So long as the Curia
maintained an irreconcilable attitude towards the Kingdom, it could
count on kindling by irritation the sympathy and zeal of Catholics all
over the world. In Italy itself many devout Catholics had long protested
that, as it was through the acquisition of temporal power that the
Church had become worldly and corrupt, so through the loss of temporal
power it would regain its spiritual health and efficiency. They urged
that the Holy Father could perform his religious functions best if he
were not involved in political intrigues and governmental perplexities.
No one would assert that Jesus could have better fulfilled his mission
if he had been king of Judea; why, then, should the Pope, the Vicar of
Jesus, require worldly pomp and power that his Master disdained?

Neither Pius IX nor Leo XIII, however, was open to arguments of this
kind. Incidentally, it was clear that if Catholics as such were kept
away from the polls, nobody could say precisely just how many they
numbered. The Vatican constantly asserted that its adherents were in a
majority--a claim which, if true, meant that the Kingdom of Italy rested
on a very precarious basis. But other Catholics sincerely deplored the
harm which the irreconcilable attitude of the Curia caused to religion.
They regretted to see an affair purely political treated as religious;
to have the belief in the Pope’s temporal power virtually set up as a
part of their creed. The Lord’s work was waiting to be done; yet they
who ought to be foremost in it were handicapped. Other agencies had
stepped in ahead of them. The Socialists were making converts by
myriads; skeptics and cynics were sowing hatred not of the Church
merely but of all religion. It was time to abandon “the prisoner of the
Vatican” humbug, time to permit zealous Catholics, whose orthodoxy no
one could question, to serve God and their fellow-men according to the
needs and methods of the present age.

At last, in the autumn of 1905, the new Pope, Pius X, gave the faithful
tacit permission, if he did not officially command them, to take part in
the elections. Various motives were assigned for this change of front.
Did even the Ultra-montanes realise that, since France had repealed the
Concordat, they could find their best support in Italy? Or were they
driven by the instinct of self-preservation to accept the constitutional
government as a bulwark against the incoming tide of Anarchism,
Socialism, and the other subversive forces? The Church is the most
conservative element in Christendom; in a new upheaval it will surely
rally to the side of any other element which promises to save society
from chaos. These motives have been cited to explain the recent action
of the Holy See, but there were high-minded Catholics who liked to
think that the controlling reason was religious--that the Pope and his
counsellors had at last been persuaded that the old policy of abstention
wrought irreparable harm to the religious life of millions of the
faithful in Italy.

However this may be, Senator Fogazzaro’s book, filled with the Liberal
and Christian spirit, has been eagerly caught up as the mouthpiece of
the Christian Democrats, and indeed of all intelligent Catholics
in Italy, who have always held that religion and patriotism are not
incompatible, and that the Church has most injured itself in prolonging
the antagonism. In this respect, _The Saint_, like _Uncle Tom’s Cabin_
and similar books which crystallise an entire series of ideals or sum
up a crisis, leaped immediately into importance, and seems certain to
enjoy, for a long time to come, the prestige that crowns such works.
Putting it on the _Index_ can only add to its power.


VI

But readers who imagine that this aspect measures the significance of
_The Saint_ have read the surface only. The probability of restoring
friendly relations between Church and State is a matter of concern to
everybody in Italy; but of even greater concern are the implications
which issue from Signor Fogazzaro’s thought. He is an evolutionist; he
respects the higher criticism; he knows that religions, like states and
secular institutions, have their birth and growth and inevitable decay.
So Catholicism must take its course in the human circuit, and expect
sooner or later to pass away. This would be the natural deduction to
draw from the premise of evolution. Signor Fogazzaro, however, does not
draw it. He conceives that Catholicism contains a final deposit of truth
which can neither be superseded, wasted, nor destroyed.

“My friends,” says Benedetto, “you say, ‘We have reposed in the shade of
this tree but now its bark cracks and dries; the tree will die; let us
go in search of other shade.’ The tree will not die. If you had ears,
you would hear the movement of the new bark forming, which will have its
period of life, will crack, will dry in its turn, because another bark
shall replace it. The tree does not die, the tree grows.”

Through this parable, Signor Fogazzaro reveals his attitude, which it
appears, does not differ from that proposed by many Anglicans and other
Protestants towards their respective churches. Herein his Saint takes on
the largest significance. He is a religious man who constantly praises
Reason, and urges his hearers to trust Reason; but who, at a given
moment, falls back on Faith, cleaves to Faith, insists that Faith alone
brings its own warrant. Hence arise paradoxes, hence contradictions
which elude a reasonable solution. For instance, in one discourse
Benedetto says: “The Catholic Church, which proclaims itself the
fountain of truth, opposes to-day the search for Truth when it is
carried on on its own foundations, on the holy books, on the dogmas,
on its asserted infallibility. For us this means that it has no longer
faith in itself. The Catholic Church which proclaims itself the minister
of Life, to-day shackles and stifles whatever lives youthfully within
it, and to-day it props itself on all its decadent and antiquated
usages.” Yet a little farther on he exclaims: “But what sort of faith
is yours, if you talk of leaving the Church because certain antiquated
doctrines of its heads, certain decrees of the Roman congregations,
certain ways in a pontiff’s government offend you? What sort of sons are
you who talk of renouncing your mother because she wears a garment which
does not please you? Is the mother’s heart changed by a garment? When,
bowed over her, weeping, you tell your infirmities to Christ and Christ
heals you, do you think about the authenticity of a passage in _St.
John_, about the real author of the Fourth Gospel or about the two
Isaiahs? When you commune with Christ in the sacrament do the decrees of
the _Index_ or the Holy Office disturb you? When, giving yourself up to
Mother Church, you enter the shadows of death, is the peace she breathes
in you less sweet because a Pope is opposed to Christian Democracy?”

So far, therefore, as Fogazzaro is the spokesman of loyal yet
intelligent Catholics, he shows that among them also the process of
theological solution has been going on. Like Protestants who still
profess creeds which they do not believe, these intelligent Catholics
have to resort to strange devices--to devices which to a looker-on
appear uncandid if not insincere,--in order to patch up a truce between
their reason and their faith. This insincerity is the blight of the
present age. It is far more serious than indifferentism, or than the
open mockery of the 18th century philosophers. So long as it lasts, no
deep, general religious regeneration will be possible. Be it remarked,
however, that Signor Fogazzaro himself is unaware of his ambiguous
position; being still many removes from Jowett, the typical Mr.
Facing-both-Ways of the epoch.


VII

In conclusion, we go back to the book as a work of art, meaning by art
not mere artifice, but that power which takes the fleeting facts of life
and endues them with permanence, with deeper purports, with order and
beauty. In this sense, Signor Fogazzaro is a great artist. He has the
gift of the masters which enables him to rise without effort to the
level of the tragic crises. He has also a vein of humour, without which
such a theme as his could hardly be successfully handled. And although
there is, by measure, much serious talk, yet so skilfully does he bring
in minor characters, with their transient sidelights, that the total
impression is that of a book in which much happens. No realist could
exceed the fidelity with which Signor Fogazzaro outlines a landscape, or
fixes a passing scene; yet being an idealist through and through, he has
produced a masterpiece in which the imagination is sovereign.

Such a book, sprung from “no vain or shallow thought,” holding in
solution the hopes of many earnest souls, spreading before us the mighty
spiritual conflict between Medievalism still triumphant and the young
undaunted Powers of Light, showing us with wonderful lifelikeness the
tragedy of man’s baffled endeavour to establish the Kingdom of God
on earth, and of woman’s unquenchable love, is a great fact in the
world-literature of our time.

Cambridge, Massachusetts,

April 25, 1906.




THE SAINT



CHAPTER I. LAC D’AMOUR

Jeanne was seated by the window with the book which she had been reading
open upon her lap. She gazed pensively into the oval sheet of leaden
water slumbering at her feet, at the passing clouds, casting their
ever-changing shadows on the little villa, on the deserted garden, the
trees of the opposite bank, the distant fields, on the bridge to
the left, and on the quiet roads, which lost themselves behind the
Béguinage, and on the slanting roofs of Bruges, grand, mysterious, dead.
Could it be that _l’Intruse_ of whom she had just been reading, that
fatal, unseen visitor, was even now crossing the sepulchral city; could
it be that the short ripples upon the face of the dark water were
her shadow, while she herself had reached the threshold of the villa,
bringing with her the coveted gift of eternal sleep! The church bells
chimed the hour of five. High, high up, near the white clouds, magic
voices of innumerable bells sang over the houses, the squares, the
streets of Bruges that melancholy incantation which renders its rest
eternal. Jeanne felt two cool hands upon her eyes, a wave of perfume
touched her cheek, a breath stirred her hair, whispering “_encore une
intruse_,” and then soft lips kissed her. She did not seem surprised;
and, raising her hand, caressed the face bending over her, saying:
“Welcome, Noemi. _Magari fossi tu l’Intruse_,” (Would that you were
_l’Intruse_.)

Noemi failed to understand.

“_Magari_,” she said. “Is that Italian? It sounds like Arabic. Explain
at once, please.”

Jeanne rose. “You would not understand any better if I did,” she said
with a smile. “Shall we have our Italian conversation lesson now?”

“Yes, with pleasure,” answered Noemi.

“Where did you go with my brother?”

“To the Hospital of St. John, to call on Memling.”

“That’s all right; let us talk about Memling. But first tell me whether
Carlino made you a declaration?”

The girl laughed. “Yes, he made me a declaration of war, and I did
likewise _to he_.”

“To him, you should say. I wish he would fall in love with you,” added
Jeanne seriously. The girl frowned.

“I do not,” she said.

“Why? Is he not charming, brilliant, cultured, and distinguished? He is
very wealthy too, you know. We may despise riches, but after all they
are very good in their way.”

Noemi d’Arxel placed her hands on her friend’s shoulders, and gazed
steadily into her eyes. The blue questioning eyes were grave and sad;
the brown eyes, thus scrutinised, bore the gaze with firmness, flashing
in turn defiance, embarrassment, and mirth.

“Well,” said the girl, “I enjoy seeing Memling with Signor Carlino,
playing classical music with him, discussing à Kempis with him,
although this affection he has recently developed for à Kempis seems
a profanation, when you consider that he believes in nothing. _Je suis
catholique autant qu’on peut l’être lorsqu’on ne l’est pas_, but when I
hear an unbeliever like your brother read à Kempis so feelingly, I very
nearly lose my faith in Christianity as well. I like him for one other
reason, dear, because he is your brother. But that is all! Oh! Jeanne
Dessalle says such strange things sometimes--such strange things! I do
not understand--I really do not understand. But _warte nur, du Räthsel_,
as my governess used to say.”

“What am I to wait for?”

Noemi threw her arm round her friend’s neck, “I will drag your soul with
so fine a net that it will bring beautiful great pearls to the surface,
perhaps some sea-weed as well, and a little mud from the bottom, or even
a very tiny _pioeuvre_.” “You do not know me,” answered Jeanne. “You are
the only one of my friends who does not know me.”

“Of course. You imagine that only those who adore you really know you?
Indeed, this belief that everybody adores you is a craze of yours.”

Jeanne made the little pouting grimace with which all her friends were
familiar.

“What a foolish girl,” she said; but at once softened the expression
with a kiss and a half-sad, half-quizzical smile.

“Women, as I have always told you, do adore me. Do you mean to say that
you do not?”

“_Mais point du tout_,” exclaimed Noemi. Jeanne’s eyes sparkled with
mischief and kindness.

“In Italian we say: _Si, di tutto cuore_,” she answered.

The Dessalles, brother and sister, had spent the preceding summer at
Maloja. Jeanne striving to make herself a pleasant companion, and hiding
as best she could her incurable wound; Carlino searching out traces
of Nietzsche in mystic hours round Sils Maria or in worldly moments
flitting like a butterfly from one woman to another, frequently dining
at St. Moritz, or at Pontresina, making music with a military attaché
of the German Embassy at Rome, or with Noemi d’Arxel, and discussing
religious questions with Noemi’s sister and brother-in-law. The two
d’Arxel sisters, orphans, were Belgian by birth, but of Dutch and
Protestant ancestry. The elder, Maria, after a peculiar and romantic
courtship, had married the old Italian philosopher Giovanni Selva, who
would be famous in his own country, did Italians take a deeper interest
in theological questions; for Selva is perhaps the truest representative
of progressive Catholicism in Italy. Maria had become a Roman Catholic
before her marriage. The Selvas spent the winter in Rome, the rest of
the year at Subiaco. Noemi, who had remained true to the faith of her
fathers, divided her time between Brussels and Italy. Only a month
before, at the end of March, at Brussels, death had claimed the old
governess, with whom she had lived. Neither Giovanni Selva nor his
wife had been able to come to Noemi at this great crisis, for Selva was
seriously ill at the time. Jeanne Dessalle, who had become much attached
to Noemi, persuaded her brother to undertake the journey to Belgium,
a country with which he was hitherto unacquainted, and then offered to
take the Selvas’ place in Brussels. It thus happened that towards the
end of April Noemi was with the Dessalles at Bruges. They occupied
a small villa on the shore of the little mirror of water called “Lac
d’Amour.” Carlino had fallen in love with Bruges and especially with the
Lac d’Amour, the name of which he contemplated giving to the novel
he dreamed of writing. As yet, however, the novel existed only in
his brain, while he lived in the pleasant anticipation of one day
astonishing the world with an exquisite and original work of art.

“_En tout cas_,” Noemi replied--“not with all my heart.”

“Why?”

“Because I am thinking of giving my heart to another person.”

“To whom?”

“To a monk.”

Jeanne shuddered, and Noemi, to whom her friend had confided the story
of her hopeless love for the man who had disappeared, buried in the
hidden solitude of a cloister, trembled lest she had erred in thus
lightly introducing a subject with which her mind was much occupied.

“By the way, what about Memling,” she said, colouring violently, “we
were going to talk about Memling.”

She spoke in French, and Jeanne answered gently:

“You know you must speak Italian.”

Her eyes were so sad and despairing that Noemi took no notice of her
reproof, and continued in French, saying many endearing things, and
begging for a loving word and a kiss. Both were willingly bestowed.
Noemi did not at once succeed in restoring her friend to her usual calm;
but Jeanne, smoothing back Noemi’s hair from her brow with both hands,
and following the caressing gesture with her eyes, begged her gently not
to be afraid that she had wounded her. Sad she was indeed, but that was
no new thing. True she was never gay. This Noemi admitted, but to-day
the cloud of sorrow seemed heavier than ever. Perhaps it was the fault
of _l’Intruse_. Jeanne said, “Indeed it must be so,” but with a look and
an accent that implied that _l’Intruse_ who had made her so sad was not
the imaginary being in Maeterlinck’s book but the terrible Reaper in
person.

“I have had a letter from Italy,” she said, after gently waving aside
Noemi’s pressing inquiries. “Don Giuseppe Flores is dead.”

“Flores? Who is he?” Noemi did not remember him, and Jeanne chided her
sharply, as if such forgetfulness rendered her unworthy of her position
of confidante. Don Giuseppe Flores was the old Venetian priest who had
brought a last message from Piero Maironi to Villa Diedo. Jeanne had
then believed that his counsels had decided her lover to renounce the
world, and, not satisfied with giving him an icy reception, had
wounded him with ironical allusions to his supposed attitude, which she
pronounced truly worthy of a servant of the Father of infinite mercy.
The old man had answered with such clear understanding, in language so
solemn and gentle and so full of spiritual wisdom--his fine face glowing
with a radiance from above--that she had ended by begging him not only
to forgive her, but to visit her from time to time. He had, in fact,
come twice, but on neither occasion had she been at home. She had
then sought him out In his solitary villa, and of this visit, of this
conversation with the old man so lofty of soul, so humble in heart,
so ardent in spirit, so modest and reticent, she had retained an
ineffaceable memory. He was dead, they wrote. He had passed away, bowing
gently and humbly to the Divine Will. Shortly before his death he had
dreamed continually during a long night, of the words addressed to the
faithful servant in the parable of the talents: _“Ecce superlucratus sum
alia quinque,”_ and his last words had been: _“Non fiat voluntas mea sed
tua.”_ Her correspondent was unaware that, in spite of many misgivings,
of certain yearning towards religion, Jeanne, stubborn ever, still
denied God and immortality as eternal illusions, and if from time to
time she went to Mass, it was only to avoid acquiring the undesirable
reputation of being a free-thinker.

She did not relate the particulars of Don Giuseppe’s death to Noemi, but
pondered them herself with a vague, deeply bitter consciousness of how
different her destiny might have been, had she been able to believe;
for at the bottom of Piero Maironi’s soul there had always lurked a
hereditary tendency to religion, and to-day she was convinced that when,
on the night of the eclipse, she had confessed her unbelief, she had
written her own condemnation in the book of destiny. Then her thoughts
dwelt on another painful passage in the letter from Italy which she had
not mentioned. But, in spite of her silence, her misery was evident.
Noemi pressed her lips to Jeanne’s forehead, and letting them rest there
in silence, touched by the secret sorrow which accepted her sympathy.
Then she slowly drew away from the long embrace as if fearful of
severing some delicate thread which bound their two souls together.

“Perhaps that good old man knew where--Do you think he was in
communication with ----” she murmured.

Jeanne shook her head in denial. During the September following that
sad July, Jeanne’s unfortunate husband had died in Venice of delirium
tremens. She had gone to the Villa Flores in October, and there in that
same garden where the Marchesa Scremin had once laid bare her poor,
suffering old heart to Don Giuseppe, had expressed a desire that Piero
should be told of her husband’s death, should realise that he might
henceforth think of her without a shadow of guilt, if indeed he still
wished to think of her at all. Don Giuseppe first gently urged her
not to abandon herself to this dream, and then avowed to her in all
sincerity that no tidings of Piero had reached him since the day of his
disappearance.

Fearing other questions, and unwilling any longer to expose her wound
to the touch of unskilled fingers, Jeanne sought to change the subject.
“Tell me about your monk,” she said. But just at that moment Carlino’s
voice was heard in the hall.

“Not now,” replied Noemi. “To-night.”

Carlino came in, a white silk muffler round his neck, grumbling at the
Lac d’Armour, which he pronounced a huge fraud, which only filled the
air with odious, poisonous, little creatures. “To be sure.” said he,
“love itself is no better.” Noemi would not allow him to talk of love.
Why should he discuss a subject which he did not understand? Carlino
thanked her. He had been on the point of falling in love with her; had
greatly feared such a catastrophe. Her words, coming as they did so
soon after her appearance in a certain offensive hat, with an ungraceful
feather, and after some rather bourgeois expressions of admiration for
that poor, tiresome devil Mendelssohn, had saved him _à jamais._ The
two sparred gaily for some time, and, in spite of his poisoned tonsils,
Carlino was in such high spirits that Noemi congratulated him on the
subject of his novel. “It must be making rapid progress,” she said.

“Nonsense,” answered the author. “It is not progressing at all.” He
was making no headway, but was, in fact, floundering hopelessly in
the shallows of a desperate situation. Two personages had stuck in
the author’s throat, and could move neither up nor down; one fat and
good-natured, the other thin and sarcastic, like Mademoiselle d’Arxel.
He felt like a certain unfortunate Tuscan peasant, who had lately
swallowed a fig with a bee upon it, and had died in consequence. The
“bee” understood that he really wanted to talk of his book; she stung
him again and again to such a degree that he actually did talk about it.
His story was founded on a curious case of spiritual infection. The hero
was a French priest, an octogenarian, pious, pure, and learned. French?
Why French? Simply because the character must be possessed of a certain
tinge of poetic fancy, a certain elasticity of sentiment, and according
to Carlino, not one Italian priest in a thousand was likely to possess
these exalted attributes. It happened one day that this priest received
the confession of a man of great intellect whose faith was assailed
by terrible doubts. His confession over, the penitent went his way
completely reassured, leaving the confessor shaken in his own faith.
Here would follow a long and minute analysis of the different phases
through which the old man’s conscience passed. He lived in daily
expectation of death with a feeling of dismay akin to that of the
schoolboy who waits his turn for examination in the ante-room, conscious
only of his empty head. The priest comes to Bruges. At this point the
hostile critic exclaimed:

“To Bruges? Why?”

“Because,” answered Carlino, “I send him wherever I wish. Because at
Bruges there is the silence of the ante-chamber of Eternity, and that
_carillon_ (which honestly is beginning to exasperate me) may pass for
the voices of summoning angels. Finally, because at Bruges there is a
dark young lady slight, tall, and whom we may also call intelligent,
although she speaks Italian badly, and does not understand music.”

Noemi pursed her lips and wrinkled her nose.

“What nonsense,” she said.

Carlino continued, saying he did not yet know how, but in some way or
another the brunette would become the penitent of the old priest. Noemi
protested, laughing. How? The girl could not be herself. A heretic go to
Confession? Carlino shrugged his shoulders, One Comedy of Errors more
or less, what did it matter? Protestantism and Roman Catholicism were,
after all, much the same thing. The priest would then regain his old
faith through contact with the simple, steadfast belief of the girl.
Here Carlino interrupted his story, avowing, in parenthesis, that he
really did not know what kind of belief Noemi held. She flushed,
and replied that she was a Protestant. Protestant, certainly; but a
Protestant pure and simple? Noemi lost her patience. “I am a Protestant,
that is enough,” she exclaimed; “and you need not trouble yourself about
my faith.”

Noemi was, in fact, true to her own faith, not so much from conviction
as from her reverent affection for the memory of her parents; and in her
heart she had disapproved of her sister’s conversion.

Carlino continued. A mystic, sexual influence induced the old man to
seek for a union of souls with the girl. “What rubbish!” said Noemi,
with her familiar pout. Carlino went on unmoved. The most subtle, the
most exquisite part of his book was the analysis of this recondite
influence of sex operating alike on the old priest and the girl.

“Carlino,” exclaimed Jeanne, “what are you thinking of? An old man of
eighty!” Carlino looked up as though he would exclaim to some superior,
invisible friend, “How dense they are!”

He had even thought of making his hero older still--say ninety; of
creating a sort of intermediary being between man and spirit, who should
have in his eyes the nebulous depths of the fast approaching things
of eternity. And the girl should have in her blood that mysterious
inclination towards old men, not unusual in her sex, which is the truest
mark of real feminine nobility, and by which the woman is differentiated
from the female. Carlino had in his mind some inspired thoughts to which
he would give utterance, concerning this mystic sense which attracts the
girl of four and twenty to the man of ninety; a priest, on the verge
of the grave, but upheld by an indomitable spirit--unconquered as often
happens by the ravages of time. But how is all this to end? Neither
Noemi nor Jeanne could imagine. Well, Carlino had said from the first
that the fig and the bee could neither get up nor down. One consolation,
however, there was--the idea that a book must have a fitting end was
a mere vulgar prejudice. What is there in the world that really has an
end? That is all very well, said the girls, but the book must certainly
have some ending. The last scene, one of ineffable beauty, should
describe a walk at night and by moonlight through the streets of Bruges,
when the souls of the priest and the maiden should be revealed to one
another, and they should commune half as lovers, half dreaming like
prophets. The two should find themselves at midnight beside the sleeping
waters of the Lac d’Amour, listening in silence to the weird notes of
the _carillon_ under the clouds, and then should come to them the vague
revelation of a sexuality of their souls, of a future of love in the
star Fomalhaut.

“But why especially in Fomalhaut?” exclaimed Noemi.

“You are really intolerable,” answered Carlino. “Because the name is so
delightful, it has the ring of a word congealed by German frost and then
melted by the Eastern sun.”

“Nonsense! You are talking chemistry! I prefer Algol.”

“You and your pastor may go to Algol.”

Noemi laughed, and Carlino appealed to Jeanne. Which star would she
prefer? Jeanne did not know; she had not been listening. Carlino was
greatly annoyed; he seemed to want to reprove her, not so much for her
inattention, as for the hidden thoughts which had caused it; and then,
fearing to say too much, he sent her away to meditate, to dream, to
write the philosophy of smoke and clouds. But when she, not in the least
annoyed, was about to leave the room, he called her back to inquire
whether she had heard how his novel was to end. Yes! she had heard; a
moonlight walk of the hero and heroine through the streets of Bruges.

“Well,” said Carlino, “as there will be a moon to-night, I should like
to walk with you and Noemi from ten to twelve and take some notes.”

“Shall I dress myself as a priest?” asked Jeanne as she went out. Noemi
wished to follow her, but Jeanne herself begged her to remain. She
stayed behind to tell Carlino that he was unworthy of such a sister.
Carlino went to the music portfolio to search for a small volume of
Bach, grumbling the while that she knew nothing--absolutely nothing.
They kept up their skirmish for some time, Bach himself failing to
soothe their ruffled feelings, and even while playing they continued
joking, first concerning Jeanne, and then about one another’s false
notes. At last, however, the clear stream of sound, which had been
ruffled by the eddies of their angry outbursts, conquered their
ill-humour, and flowed on smoothly, reflecting the heavens and idyllic
banks. Jeanne carried _“l’Intruse”_ to her room, but did not continue
her reading. The room looked out on the Lac d’Amour. She sat down by
the window. Beyond the bridge, beyond the rolling hilltops--destitute of
trees--which loomed between intervening houses, she could see the summit
of a lofty tower, shrouded fantastically in azure mists. She heard the
continuous peaceful flow of Bach, and thought of Don Giuseppe with that
feeling of melancholy which we experience when we catch a last glimpse
of some beloved home, turning at every step to look back until at length
some bend in the road hides the last corner, the last window from sight.
There was an element of anxiety in Jeanne’s grief. The letter told her
that among the papers of the dead man, a sealed packet had been found
with the following superscription In Don Giuseppe’s hand: “To be
consigned by my executor to Monsignor the Bishop.” The order had been
executed, and according to a rumour coming straight from the Episcopal
Palace, the packet contained a letter from Don Giuseppe to the Bishop,
and a sealed envelope bearing in another hand the words: “To be opened
after Piero Maironi’s death.” The Bishop was reported to have said: “Let
us hope that Piero Malroni, of whose abode we are ignorant, may reappear
to let us know of his death.”

Jeanne was unaware that previous to the night when he fled from home,
leaving no trace, Piero had entrusted to Don Giuseppe a written account
of a vision of his own life in the future and his death; a vision of
which she was ignorant, and which had come to Piero in the little church
adjoining the asylum where his wife lay dying. What did that sealed
envelope contain? Surely something he himself had written; but what? A
confession, probably of his sins. The conception of such an action, the
manner in which it had been carried out, would be in harmony with his
innate mysticism, with the predominance in him of imagination over
reason, with his intellectual physiognomy. Three years had passed since
the day at Vena di Fonte Alta, when Jeanne in despair had sworn to
herself to love Piero no longer, feeling that henceforward she could
love nothing else in the world. Nevertheless she always loved him;
still, as in the past, she judged him with her intellect independent
of her heart, an independence dear to her pride. She judged him with
severity in all his actions, all his attitudes, from the moment when he
had conquered her by sheer strength in the monastery of Praglia to the
moment when their lips had met near the basin of the Acqua Barbarena.
He had shown himself incapable of loving, incapable of decisive action,
irresolute, effeminate in the instability of his mind. Yes, he had been
effeminate until the last; effeminate, unfit to form any virile judgment
of his own hysterical mysticism. In this judgment there was perhaps an
imperfect sincerity, an excess of bitterness, a futile act of rebellion
against this all-powerful, invincible love.

If he had actually become a monk, Jeanne foresaw that he would regret
it. He was too sensual. The first period of sorrow and fervour passed,
his sensuality would reawaken, and lead him to rebel against a faith
that appeals rather to the sentiments and habits of youth than to the
intellect. But had he really become a monk? Jeanne imagined that the
colossal tower of Notre _Dame_, with its slender spire piercing the sky,
the gloomy walls of the Béguinage, the poor stagnant Lac d’Amour, and
even the solemn silence of the dead city, answered “Yes.” But it would
be superstitious to hearken to their voices.

“Where are we going?” asked Jeanne, at ten o’clock, putting on her
gloves, while Carlino, who had given Noemi an end of his interminable
muffler to hold, the other being fastened behind his neck, revolved like
a spindle on its axis, until his neck was bigger in circumference than
his head. “And am I really to be the priest of ninety?”

Carlino was annoyed because Noemi laughed, and did not hold the scarf
tight enough.

“You or she, no matter which,” he answered, when Noemi, having fastened
the muffler with a pin, at last set the swathed novelist at liberty. “Go
wherever you like, provided you go towards the centre of the town, and
return by the other side of the Lac d’Amour, and talk of something that
interests you particularly.”

“With you present?” said Noemi. “How can that be possible?”

Carlino explained that he would not walk with them, but would follow,
note-book and pencil in hand. They would be obliged to halt from time to
time according to his pleasure, and must be prepared to obey any other
orders he might see fit to issue. “Very well,” said Noemi, “first let us
go to the Quai du Rosaire to see the swans.”

They set forth in the direction of Notre Dame. Carlino twenty yards
behind his sister and Noemi. At first a lively altercation was kept up
through the deserted streets between the van and rearguard. The vanguard
walked too fast, and Carlino shouted: “At ninety? at ninety?” or they
laughed, and Carlino exclaimed: “What are you laughing at? Hush!” or
stopped to gaze at an ancient church, its gables, and pinnacles looming
weird in the moonlight, the cemetery nestling close by; Carlino, again
interrupting, would beg them to talk, converse, gesticulate. “Don’t
stare into space,” said he. A mutiny broke out in the vanguard, Noemi
being the more petulant. She turned on the _Dyver_, and stamping her
foot, protested that she would go home if this most tiresome novelist in
a muffler did not cease ordering and complaining. Jeanne then whispered:

“Tell me about your monk.” “The monk, oh yes,” answered Noemi, and
called to Carlino that they would try to satisfy him, but that he must
keep farther off.

From the Quai du Rosaire the swans were no longer visible. Noemi
had watched them in the morning, disporting themselves on the water,
blurring with their stately movements the still reflection of that pile
of houses and cottages that raise their long, big-eared faces out of
the water, like weird, glutted beasts, staring stupidly, some in one
direction, some in another, all herded together by the dominating tower
of the Halles. The moon shone across the houses, throwing shadows on
some glorifying roof-tree and pinnacle, the peaked cap of a Chaldean
magician which crowned a little turret, and above it all, stood out the
sublime octagonal diadem of the mighty tower. But no beam fell on the
dark waters. Nevertheless Jeanne and Noerni leaned for some time against
the parapet, gazing into the gloomy depths; Noemi talked incessantly.
They lingered so long that Carlino had time to fill three or four pages
of his note-book, and to sketch the frieze with which an ambitious
Bruges merchant had adorned his house, even introducing the memorable
date 1716, the year in which the sun, the moon, and the stars had first
beheld it.

The monk, said Noemi, was a Benedictine, by name Don Clemente, belonging
to the monastery of Santa Scolastica at Subiaco. He was an acquaintance
of the Selvas, and Giovanni had first met him near some ruins on the
path leading to Spello, and after having inquired the way, had entered
into conversation with him. He looked little over thirty, and was
of refined manner and bearing. They began to talk of the ruins; the
conversation then drifted on to monasteries and monastic rules, and
finally to religion. The very voice of the Benedictine seemed to breathe
an odour of sanctity; nevertheless it was evident at the same time that
his was a mind that hungered after knowledge and modern thought.
They had parted with a mutual desire for, and the promise of, another
meeting. The atmosphere surrounding the youthful monk, whose face seemed
illumined by the beauty of his soul, was a stimulus to Giovanni, and
the Benedictine had felt the fascination of his companion’s religious
culture, and of the horizons of thought which this brief conversation
had opened up to his faith, eager for rational light. Giovanni had heard
them speak, at Subiaco, of a young man of noble birth who had taken the
habit of the Benedictines at Santa Scolastica after the death of the
woman he loved. He had no doubt that this was he. He had questioned
other monks about him without gaining any information; but he and Don
Clemente had since met repeatedly and had had long talks together.
Giovanni had lent the young man books, and Don Clemente had been to
Selva’s house and made Maria’s acquaintance. He had shown himself a
musician, and had once played a _Psalm of the Dawn_ to them, which he
had composed for organ and voices after having heard Giovanni liken
the sun in its slow progress from the first mist-enveloped gleam to the
triumphal glory of noonday, to the manifestation of God, as displayed in
the lightning-torn cloud on the rocky summit of Sinai, to the triumphal
glory--not even yet perfectly developed--in the mind of man. On another
occasion Giovanni propounded a question to him which he had already
discussed with Noemi; whether, on leaving this world, human souls at
once acquire knowledge of their future destiny, Don Clemente’s answer
had been, that after death--

At this point in Noemi’s narrative, Carlino inquired whether he should
set up three tents that they might pass the night on the spot? His
sister and Noemi aroused themselves and started in the direction of the
Rue des Laines. “The answer,” continued Noemi, “was, that probably human
souls found themselves in a state and in surroundings regulated, as in
this life, by natural laws; where, as also in this life, the future can
be divined only by indications, and without certainty.”

A wayfarer, whom they met at the entrance of the narrow, dark street,
turned back, and on passing the ladies, scrutinised them closely. Jeanne
pretended to be afraid of the man; she stopped, and calling Carlino,
proposed to return home. Her voice really sounded different, but Carlino
could not believe she was afraid. Afraid of what? Did she not see there
before them only a few steps away, the lights of the Grande Place?
Moreover he knew the man, and was going to put him into his book. He was
the brother of the swan-necked Edith, a spirit of darkness, condemned
to wander at night in the streets of Bruges, as a penance for having
attempted to seduce St. Gunhild, sister of King Harold. Each time that
Carlino had ventured at night into the more lonely parts of Bruges he
had seen this sinister figure, wandering, as it seemed, aimlessly.

“That is a nice way to reassure people,” said Noemi.

Carlino shrugged his shoulders, and declared the meeting to have been
most fortunate, since it had suggested the name of Gunhild for his
heroine, Noemi being that of a mother-in-law.

In the black shadow of the enormous Halles, towering on the right of
the street, the sinister-looking man, who had retraced his steps, almost
brushed Jeanne’s side in passing, and this time she really shuddered.
At this moment, however, the innumerable bells rang out amid the clouds
above her head.

She pressed Noemi’s arm convulsively without speaking. In silence they
crossed the square. Carlino directed them to take a lonely street on the
left, brightly illumined by the moon, which hung just above the dark,
serrated house-tops. Jeanne whispered to her companion:

“Let us make haste and get home quickly.”

But Carlino, hearing the sound of dance-music issuing from the Hôtel de
Flandre, ordered them to stop and began writing in his note-book. Noemi
was saying something about the Hôtel de Flandre, where she had stayed
some years before, when Jeanne suddenly interrupted her:

“Did Maria write you that long story?”

Noemi answered, apprehensive rather than surprised.

“Yes, it was Maria.”

“I do not understand,” replied Jeanne, “why she should have taken all
that trouble.”

Noemi did not answer. Jeanne shook her arm which she still held. “Will
you not speak? What do you think?”

Although both now were silent, they did not hear Carlino call to them to
turn to the left. He came up angrily, and taking them by the shoulders,
turned them, fuming the while, in another direction. They obeyed without
noticing his voice or manner.

“Will you not answer?” Jeanne repeated, half aggrieved and half amazed.

Noemi in her turn pressed her friend’s arm.

“Wait until we get home,” she said.

Carlino shouted.

“Stop under those trees.”

But Jeanne, having reached an open space filled with small trees and
bathed in moonlight, under the great wall of the ancient cathedral,
stopped at once, and stretching out her arm, which had rested on
Noemi’s, seized her friend’s hand and said, trembling with agitation:

“Noemi, answer me at once; have you told your sister anything?”

Carlino called to them to stop there if they liked, but to pretend to be
engaged in an interesting conversation.

Noemi answered her friend with a “yes” so timid and soft that Jeanne
understood all. Maria Selva believed that her monk, this Don Clemente,
was Piero Maironi.

“Oh, God!” she exclaimed, tightly pressing Noemi’s hand. “But did she
really say so?”

“Say what?”

“What indeed!”

Good heavens! How difficult it was to make the girl speak out. Jeanne
freed herself from her, but Noemi, alarmed, at once seized her arm
again.

“Capital!” cried Carlino. “But don’t overdo it.”

“Forgive me,” Noemi pleaded. “It is only a supposition after all; only a
conjecture. She herself says so.”

“No,” Jeanne burst out, sweeping away doubt and conjecture. “No, it is
not he, it is not possible. He was never a musician.”

“No, no, it is not he, it is not,” Noemi hastened to reassure her,
speaking under her breath, for Carlino was approaching. He came, praised
their acting, and expressed a desire that they should move on slowly
among the trees.

In the shadow of the trees Jeanne complained almost indignantly, that
her friend had waited until then to make such a disclosure; she ought to
have spoken sooner, and at home. And once more she protested that this
Benedictine monk could not be Maironi, because Maironi had never been a
musician. Noemi tried to justify herself. She had intended to speak on
her return from the Hospital of St. John, from the visit to Memling, but
Jeanne had been so sad! Still she would have spoken had Carlino not come
in. And now while they had been walking she had not known how to parry
Jeanne’s questions. If, when they were standing near the Hôtel de
Flandre, Jeanne had not returned to the subject, she would not have
referred to it again; and she, Noemi, would not have made her disclosure
until they reached home.

“And your sister really believes?” said Jeanne.

Well, Maria was in doubt. It would seem that Giovanni was the more
certain. Giovanni was sure; at least Maria said so in her letter. At
receiving this reply Jeanne flared up. How could he be sure? what did he
know about it? Maironi could not play a single chord on the piano. Good
grounds for certainty indeed! Noemi observed submissively that he
might have learned in three years; that the monks had their reasons for
training brothers to play the organ.

“Then you believe it too?” exclaimed Jeanne. Noemi stammered “I do not
know” so hesitatingly that Jeanne, in great agitation, declared she must
leave at once for Subiaco, that she must know the truth. She had already
promised Maria Selva to bring her sister back. She would find some means
of persuading Carlino to start immediately. Noemi was frightened. For
her own peace of mind, as well as for Don Clemente’s, her brother-in-law
would not wish Jeanne Dessalle to return to Subiaco. It was Noemi’s
mission to convince her of the propriety of such a renunciation. Selva
was restored to health, and had himself offered to come and meet his
sister-in-law, would even come to Belgium, were it necessary. She now
tried to oppose the idea of immediate departure; but only succeeded
in irritating Jeanne, who repeatedly protested that the Selvas were
mistaken, but was unable to give any other reason for her violent
resistance. Carlino, having caught a sharp “That is enough” uttered by
his sister, drew nearer. Were they quarrelling, the priest and the girl?
Now, when the mystical tenderness ought to begin? “Do leave us alone,”
 said Noemi. “By this time your old priest of ninety would be dead ten
times over of fatigue. Don’t give us any more orders. I will lead
the way. I know Bruges better than you, and you keep a hundred paces
behind.” Carlino could find nothing to say but “Oh, oh--oh, oh--oh,
oh!” and Noemi carried Jeanne off with her, following the railing of
the little cemetery of Saint-Sauveur. It seemed the right moment for her
final revelation.

“I really believe Giovanni is right, you know,” said she. “This Don
Clemente comes from Brescia.”

Jeanne, overcome by an excess of misery, threw her arms round her
friend’s neck and burst into tears. Noemi, dismayed, implored her to
calm herself.

“For God’s sake, Jeanne!”

Between her sobs, she asked Noemi whether Carlino knew. Oh, no, but what
would he think now?

“He cannot see us here,” sobbed Jeanne. They were in the shadow of the
church. Noemi was surprised that Jeanne, in spite of her emotion, had
noticed the fact.

“For mercy’s sake, do not let him find out. For mercy’s sake!”

Noemi promised to be silent. Jeanne grew calmer little by little, and
was the first to move. Oh, to be alone! Alone in her own room! The sight
of the tower of Notre Dame piercing the sky with its pointed spire hurt
her, like the sight of some victorious and implacable foe. She now saw
clearly that for three years she had been deceiving herself in thinking
that she no longer hoped. This hope which she had thought dead, how it
still struggled and suffered, how it persisted in assailing her heart.
No, no, he has not become a monk, it is not he! In an access of longing,
she pressed Noemi’s arm. The reassuring voice was growing weaker, was
fading away. Probably it was he, probably all was really over for ever.
The silence of the night, the sadness of the moon, the gloom of the dead
streets, an icy breeze which had sprung up, were in harmony with her
thoughts.

Just a little beyond Notre Dame they again saw the sinister-looking
wayfarer gliding along close to the wall, on the dark side of the
street. Noemi hastened her steps, herself anxious to reach home.
Carlino, perceiving that his companions were going straight to the villa
instead of crossing the bridge, which leads to the opposite shore of the
Lac d’Amour, protested loudly. How was this? What about the last scene?
Had they forgotten? Noemi showed signs of rebellion, but Jeanne, fearing
lest Carlino should discover aught of her secret, begged her to yield.

“Stop a minute or two on the bridge,” Carlino called out.

They leaned against the parapet, gazing into the oval mirror of
motionless water. The moon was hidden behind the clouds.

“This absence of the moon is perfect for me,” said Carlino. “But now I
would give half my future glory if a little window could be opened in
the clouds with a tiny star shining in the middle and reflected in the
water. You cannot imagine what a success this last chapter is going to
be. Listen, on the Quai de Rosaire you looked at the swans.”

“But they were not there,” said Noemi, interrupting him.

“Never mind,” Carlino went on. “You looked at the swans in the
moonlight.”

“But the moon did not touch the water,” retorted Noemi.

“What does it matter?” replied Carlino, vexed. Noemi, having observed
that in that case it was useless to drag them about Bruges at such
an hour, he poetically compared his preparatory study, his almost
photographic notes, to the garlic which is useful in the kitchen, but
is not brought to table, and he continued to talk of the swans and the
moon.

“You compared the living purity with the dead purity. The old priest
utters this exquisite sentiment, that perhaps the living whiteness of
the girl’s soul irradiates his thoughts, bleached, like his hair, by
approaching death, while he now feels in his soul the dawn of a warm
purity. Then he murmurs to himself almost involuntarily: ‘Abishag.’ The
girl asks: ‘Who is Abishag?’ because she is ignorant like you two, who
do not know Abishag, my first love. The priest does not answer, but
proceeds with the girl down the Rue des Laines. She asks again who may
be Abishag, and still the old man is silent. Then appears that horrible
black shadow, which comes and goes and at last vanishes at the sound of
the twenty-four bells.”

“That is not correct,” murmured Noemi. Carlino was on the point of
saying, “Stupid!”

“The priest,” he continued, “likens the black shadow to an evil spirit,
which comes and goes round pure spirits (you do not understand the
connection, but there is a connection), eager to enter into them, to
dwell in them, he, with others worse than himself. Then--and here I have
not yet found the connection, but I shall find it--they are led to talk
of love. You have crossed the Grande Place. To-night there was no music,
but usually there is, and we will suppose that many amorous glances are
exchanged, as is everywhere the case. The old tower and the old priest
show a certain indulgence; the maiden, on the contrary, finds this phase
of love stupid. She scorns it. It is the love of the world, says the
priest; and here is the Hôtel de Flandre and the wedding dance-music.”

“What?” exclaimed Noemi. “Was there really a wedding dance?”

Carlino shrugged his shoulders and clenched his fists, gasping with
impatience. After a deep sigh he continued:

“The girl asks, ‘But is there a heavenly love?’ It was then I told you
to stop under the trees of Saint-Sauveur, and you, instead, stopped at
the entrance to the square. It makes no difference; the cathedral was in
sight, and that is enough. The priest answers: ‘Yes, there is a heavenly
love,’ The majesty of the ancient cathedral, of the night, of the
silence, inspires him. He speaks, I cannot now repeat his discourse,
it is rather confused in my mind; but at any rate the essence of it is
this, that even heavenly love has its birth, but never reaches maturity
on earth. The old man almost allows himself to be led into making a
confession. With, bursting heart and burning tongue he does confess
to not having felt any inclination towards individuals nor indeed any
inclination which could cause him shame, but an intellectual and moral
aspiration to unite himself with some incorporeal feminine spirit, that
should belong completely to his incorporeal being, at the same time
remaining sufficiently distant from it, to admit of the intervention of
love between the two.”

“Gracious!” murmured Noemi. Carlino was so excited, that he did not hear
her.

“The old man,” said he, “seems to perceive in this union a human trinity
similar to the Divine Trinity, and therefore finds it just, finds it a
holy thing, that man should aspire to it. At last he is silent, overcome
by the things he has said; and walks towards Notre Dame. The maiden
takes his arm. Here behold the evil one, the spirit of temptation. You
yourselves have seen him! Tell me now, is not all this well thought out,
is it not well arranged? The old man and the girl flee from the evil
spirit, but like the sky, so their hearts grow dark. Now I need the
little window in the clouds, with the tiny star in the centre. The old
priest and the girl should silently watch the star quivering in the Lac
d’Amour, and many secret workings of their minds should culminate
in this idea; perhaps, beyond the clouds of the earth, there in that
distant world!”

Jeanne had not spoken a single word, nor shown in any way that she was
listening to her brother’s story. Leaning over the parapet, she looked
into the dark water. At this point she started impetuously.

“But surely you do not believe this,” she exclaimed. “You know that
these are delusions--dreams. You would never wish me to believe such
things. You would be the first to drive me away from you if I did.”

“No,” protested Carlino.

“Yes! And for the sake of producing something beautiful in literature
you, also, take to nurturing these dreams, which are already enervating
humanity to such a degree, already diverting people from the actualities
of life! I do not like it at all. An unbeliever like you! One who is
convinced, as I myself am convinced, that we are merely soap-bubbles
which sparkle for a moment, and then return not into nothing, but into
_everything!_”

“I, convinced?” answered Carlino, in astonishment. “I am not convinced
of anything. I am a doubter. It is my system; you know that. If now some
one were to tell me that the true religion was that of the Kaffirs, or
that of the Redskins, I should say, It may well be! I do not know them,
I see the falsity of those I do know, and for that reason I should
certainly not wish you to become a believing Catholic. As to driving you
from home--”

“Perhaps I had better leave before being driven away?”

So saying, Jeanne took Noemi’s arm. Carlino begged them to walk round
the Lac d’Amour. Who knows, perhaps the little window in heaven would
open. He wished it would. Noemi, recalling the conversation of a few
hours before, expressed a doubt that Fomalhaut would be the star to
appear at the window.

“To be sure,” said Carlino thoughtfully. “I had forgotten Fomalhaut. If
it is not Fomalhaut now, it will be Fomalhaut then.”

But Noemi had other difficulties to suggest. What if no star appeared at
the window, either large or small? For this difficulty Carlino promptly
found a remedy. The star will be there. It may be minute, lost in an
immense profundity, but it will be there. The girl does not see it,
but the priest sees it with the long-sightedness of decrepitude. Later,
through faith, the girl discerns it also.

“And so the poor girl,” said Jeanne bitterly, “relying on the faith of
an old, dim-sighted priest, will see stars where there are none, will
lose her common-sense, her youth, her life, her all. I suppose you will
end by having her buried at the Béguinage?”

And she went on with Noemi without waiting for an answer.

They had now walked round the Lac d’Amour, and the two friends paused
for some time on the other bridge. But no little window opened in the
heavens. The great distant tower of the Halles, the enormous campanile
of Notre Dame, a squat tower near the pond, the pointed roofs of the
Béguinage stood outlined against the milky clouds, like a venerable
assembly of old men. Carlino, not knowing what better to do, began
discoursing in a loud voice on the most appropriate position for his
window.

“What day is this?” Jeanne asked her friend under her breath.

“Saturday.”

“To-morrow I will speak to Carlino, Monday and Tuesday we will settle
our affairs, Wednesday we will pack our boxes, and Thursday we will
start. You can write to your sister that we shall be at Subiaco the week
after next.”

“Don’t decide so suddenly. Think about it.”

“I have decided. I must know. If it is he, I will not be a hindrance in
his path. But I wish to see him.” “We will talk it over again to morrow,
Jeanne. Do not decide yet.”

“I have thought it over, and I have made up my mind.”

Midnight sounded from the great tower of the Halles. High up in the
clouds rang out the long solemn melancholy song of the innumerable
bells. Noemi, who had intended to have her own way, was silent, her
heart full of despondency. It was as if those melancholy voices from the
darkening sky were proclaiming her friend’s destiny; a destiny of love
and suffering, which must be accomplished.




CHAPTER II. DON CLEMENTE

The light was fading in Giovanni Selva’s study, and on the little table
covered with books and papers. Giovanni rose and opened the west window.
The horizon was on fire behind Subiaco, along the oblique line of the
Sabine hills, which stretch from Rocca di Canterano and Rocca di Mezzo
to Rocca San Stefano. Subiaco, that pointed pile of houses large and
small which culminates in the Rocca del Cardinale, was veiled in shadow;
not a branch stirred on the olives clustered behind the small, red villa
with green blinds, rising on the summit of the circular cliff, round
whose base winds the public road; not a branch stirred on the great oak
beside it, overhanging the little ancient oratory of Santa Maria della
Febbre. The air, laden with the odours of wild herbs and recent rain,
came fresh from Monte Calvo. It was a quarter past seven. In the
shell-shaped tract watered by the Anio the bells were ringing; first the
big bell of Sant’ Andrea, then the querulous bells of Santa Maria della
Valle; high up on the right, from the little white church near the great
wood, the bells of the Capuchins, and others in the far-away distance. A
woman’s voice, submissive and sweet, the voice of five and twenty,
came from the half-open, door behind Giovanni, saying almost timidly In
French:

“May I come in?”

Giovanni, smiling, turned half round, and stretching out his arm,
encircled the young woman pressing her to his side without answering.

She felt she must not speak; that her husband’s soul was following the
dying night, and the mystic song of the bells. She rested her head on
his shoulder, and only after a moment of religious silence did she ask
softly;

“Shall we say our prayer?”

A pressure of the arm encircling her was the answer. Neither her lips
nor his moved. Only the eyes of both dilated, straining towards the
Infinite, and assumed that look of reverence and sadness which mirrors
the thoughts that remain unspoken, the uncertain future, the dark
portals which lead to God. The bells became silent, and Signora Selva,
fixing her blue eyes on her husband’s eager gaze, offered him her lips.
The man’s snowy head and the woman’s fair face met in a long kiss which
would have filled the world with astonishment. Maria d’Arxel, at one and
twenty, had fallen In love with Giovanni Selva after having read one of
his books on religious philosophy, translated into French. She wrote to
the unknown author in such ardent words of admiration, that Selva, in
answering, alluded to his fifty-six years and his white hair. The girl
replied that she was aware of both, that she neither offered nor asked
for love, she only craved a few lines from time to time. Her letters
sparkled with brilliant intellect. They came to Selva when he was
passing through a dark crisis, a bitter struggle, which need not be
related here. He thought this Maria d’Arxel might prove his saving star.
He wrote to her again.

“Do you know what anniversary this is?” asked Maria. “Do you remember?”

Giovanni remembered; it was the anniversary of their first meeting.
During the correspondence the two had bared the very depths of their
souls to one another in an inexpressible fervour of sincerity, while as
yet unacquainted save by means of portraits. After they had exchanged
four or five letters, Giovanni asked his unknown correspondent for her
likeness; a request she had expected and dreaded. The girl consented on
condition of a speedy restitution of the photograph, and was in agony
until it was returned, accompanied by some very tender words from her
friend. He was charmed with the intellectual, passionate, and youthful
face, with the sweetness of the great eyes, with the symmetry of the
figure. Then when they had arranged to meet, he coming from the Lake of
Como, she from Brussels to Hergyswyl near Lucerne, both had been in a
fever of apprehension. She reflected:

“The portrait pleased him, but the bearing of the real person, a line,
the colour of the garments, the manner of meeting, the first words, the
tone of voice, may perhaps destroy his love at one blow.”

He thought:

“She knows my face, ravaged by time, my white hair, and she loves them
in the picture, but I am ageing day by day; perhaps when she sees me
this incredible love will be killed at a blow.”

He had reached Hergyswyl by boat some hours before her; she, leaving
Basel in the morning, arrived by the Brünigbahn in the afternoon.

“Do you know,” Maria continued, “when I did not see you at the station,
my first sensation was one of relief; I trembled so! The second
sensation was different, was one of fright.”

Giovanni smiled,

“You never told me that,” said he.

The young wife looked up at him and smiled in her turn.

“Perhaps you yourself have never told me quite everything about those
moments.”

Giovanni placed his hands on her shoulders and whispered in her ear:

“That is true.”

She started, and then laughed at herself for starting, and Giovanni
laughed with her.

“What, what?” she cried, her face aglow, vexed but still laughing. Her
husband whispered again, in a tone of great mystery:

“That your hat was in disorder!”

“Oh, that is not true! Really not true!”

Sparkling with mirth, and at the same time trembling at the idea of the
great danger she had encountered unawares, she protested that it was
impossible; she had looked in the mirror of her _nécessaire_ so many
times before reaching Hergyswyl.

Every moment of that hour passed two years before, they recalled
together jestingly; she often kissing his breast, and he her hair.
Giovanni had not waited for her at the station, where there was a crowd
of holiday-makers, but a few yards distant, on the road leading to the
hotel. He had seen her coming, tall, slender, with a tiny sprig of _Olea
fragrans_, the sign they had chosen, at her breast. He had approached
her, his head bared, and they had pressed one another’s hands in
silence. He had signed to the porter, who was following with her
travelling bag, to precede them. They had followed slowly, their throats
contracted by a nameless emotion. She had been the first to murmur, in
her sweet refined voice: “_Mon ami_.”

Then he had spoken in subdued tones, in broken sentences, of his
infatuation, of his love, of his ecstasy, and had not noticed when they
passed the hotel. Twice the porter called after them:

“_Monsieur! Madame! C’est ici!_” and neither had heard. Then the girl
had gone to her room smiling, but pale with fatigue, and with aching
head. Giovanni went out again to wander among the level gardens and
orchards of Hergyswyl, breathing hard like a man exhausted by excess of
feeling, blessing every stone and every leaf of this verdant corner of
a foreign land, the lake, sleeping in its bosom, the crowd of great
religious mountains; blessing God, who at his time of life had sent him
such a love. And he had returned soon, too soon, to the hotel. The only
other guests there on that May day, an old German professor and his
daughter, had gone up Mount Pilatus. There was no one in the little
reading-room. In that reading-room Maria and Giovanni had spent two
happy hours, hand in hand, talking with hushed voices, often trembling
in fear lest some one should come in.

“Do you remember,” said Maria, “that there was a fireplace in the room,
near the sofa where we sat?”

“Yes, dear.”

“And that it was cold, although it was May; so cold that the waiter came
in to light the fire?”

“Yes, and it was then I made you cry.”

“Could you repeat those same words to-day?”

“Oh, no!”

So saying, Giovanni kissed his wife’s white forehead reverently, as if
it were a holy thing. When the waiter came in to light the fire in the
little salon at Hergyswyl, Giovanni had dropped the beloved hand, and
had said, while the servant still lingered:

“The old log will surely burn on to the end, but who can tell how long
the youthful flame will last?” Maria had not answered, but had looked
at him, her eyes dilating, and dimmed by the cold touch of the unjust
suspicion, as the glass of a hothouse is dimmed by the touch of a frost
outside.

No, Giovanni had never again harboured such a thought. He and Maria
often said to each other that perhaps there was no other union on earth
like theirs, so penetrated with, so full of peace derived from the
solemnly sweet and grave certainty that, no matter how God might order
their existence after death, their spirits would surely be united in the
love of the Divine Will. Nevertheless, they did not neglect to lay the
desire of their souls before the Almighty. The prayer they had just
prayed together, both wrapt in inward contemplation, had been composed
by Giovanni, and ran as follows:

“Father, let it be with us as Jesus prayed that last night; life with
Him in Thee, for all eternity.”

Even in the present they were two in one, in the narrowest, the most
accurate sense of the phrase, for their duality was also perceptible
in their spiritual union; as, when a green current mingles with a blue
current, it sometimes happens, at the beginning of their united course,
that broken waves flash here and there--some the colour of the woods,
some as blue as the sky. Giovanni was a mystic, who harmonised all
human affections with Divine love, in his heart. His wife, who had come
through him from Protestantism to a Catholicism thirsting for reason,
had entered into his mystic soul as far as was possible; but love for
Giovanni predominated in her over every other sentiment. She was rich
and he comfortably off, but they lived almost poorly, that they might
have greater means for their broad charities. They lived in Rome in the
winter, in Subiaco from April to November, in the modest villa of
which they had hired the second floor. Only on books and on their
correspondence did they spend freely. Giovanni was preparing a work on
reason in Christian morality. His wife read for him, made extracts, took
notes.

“I should so much like to go to Hergyswyl next summer,” said she, “that
you might write the last chapter of the book there, the chapter on
Purity!”

So saying, she clasped her hands, happy in the vision of the little
village, nestling among the apple trees at the head of the tiny bay, the
calm lake, the great religious mountains, the quiet days, spent in work
and peaceful contemplation. She was acquainted with the entire plan of
her husband’s work, with the subject of each chapter, with the principal
arguments.

The chapter on Purity was her favourite because of its rational trend.
In it her husband intended to propose and to solve the following
problem: “Why does Christianity exalt, as an element of human
perfection, that renunciation which subjects man to fierce struggles, is
of no benefit to any one, and closes the door of existence to possible
human lives?” The answer was to be deduced from, the study of the moral
phenomenon in its historical origins, and its development; to this study
the first two chapters of the work were dedicated. Selva showed by the
example of the brutes, who sacrifice themselves for their young, or
for companions of their own kind, and are sometimes capable of strictly
monogamous unions, that in inferior animal nature the moral instinct
becomes manifest and develops in proportion as the carnal instinct
diminishes. He maintained the hypothesis that the human conscience
was thus being progressively developed in the inferior species. He
now proposed to return to this conclusion, and to lay down the general
principle that the renunciation of carnal pleasures for a satisfaction
of a higher order signifies the striving of the species towards a
superior form of existence. He would then examine the exceptional cases
of individuals who, with no other end in view than that of honouring the
Divinity, oppose to the carnal instincts--greatly stimulated in them
by intellect and sensual imagination--a still stronger instinct of
renunciation. He would show that many creeds furnish such examples
and extol renunciation, but that It must, however, always remain a
spontaneous action on the part of the individual. He was willing to
admit that it would be both a blameworthy and foolish action, did it not
correspond to a mysterious impulse of Nature herself--to that so-called
spiritual element--which persists in its eternal antagonism to the
carnal instinct, in obedience to a cosmic law. Unconscious collaborators
of Him who governs the universe, these heroes of supreme renunciation
imagine that only through their sacrifice are they honouring Him,
while in reality they incarnate, according to the Divine design, the
progressive energy of the species, strengthening their own spiritual
element, that it may have the power to create for itself a superior
corporeal form, more in the likeness of the Master; thus their purity is
human perfection, is the elevation on which our human nature culminates,
and touches the nebulous beginnings of an unknown superhuman nature.

“When I think of incarnate purity,” said Giovanni, “I see! Don Clemente
before me. Did I tell you he is coming to the meeting to-night? He will
come down directly after supper.”

Maria started. “Oh!” said she, “I almost forgot to tell you Noemi has
written to me. She was to leave Milan yesterday with the Dessalles, They
are going to stay in Rome a day or two, and then they are coming here.”

“You recalled this because I mentioned Don Clemente,” said Giovanni
smiling. “Yes,” replied his wife; “nevertheless, you know I do not
believe.”

How could Don Clemente’s lofty forehead, his blue eyes, so serene and
pure, have known passion? In the soft, submissive, almost timid voice
of the young Benedictine there was--to Maria’s mind--a chastity too
delicate, a purity too virginal.

“You do not believe,” Giovanni answered, “and perhaps, after all, you
are right; perhaps, after all, he is not Maironi. Still it will be
better to let him know to-night, in some way, that Signora Dessalle is
coming to Subiaco, and that she will, of course, visit the convents.
Especially as he would be obliged to accompany her, being the Father who
receives visitors.”

There could be no doubt about this. Maria herself would warn him. As she
did not believe him to have been Jeanne’s lover it would be easier for
her to speak naturally to him of her. But what a terrible thing it would
be if he really were Maironi, and if they should meet face to face,
quite unprepared, in front of the monastery, he and the woman! Was
Giovanni quite sure the monk was coming to the meeting? Yes, quite sure.
Don Clemente had obtained the abbot’s permission while Giovanni was at
the convent, and had at once told him. He was coming, and would
bring with him, and introduce to them, the man who helped the
kitchen-gardener, of whom he had already spoken to Giovanni. Thus,
another time, the gardener could come alone, and would teach him to bank
up the potatoes in the little piece of ground he had hired behind the
villa, intending to cultivate it with his own hands. Manual labour,
to which he had recently taken, was a pet hobby of Giovanni’s of which
Maria did not altogether approve, deeming it incompatible with his
habits and with his age. However, she respected his whim and held her
peace. At that moment the girl from Affile, who served them, came to
tell them that their guests were on their way upstairs, and that supper
would be ready shortly.

Three people, in fact, were ascending the narrow winding stair of the
little villa, Giovanni went down to meet them. First came his young
friend Leynì, who, on greeting Giovanni, begged to be excused for
preceding the two ecclesiastics who were his companions.

“I am master of ceremonies,” he explained, and proceeded to introduce
them there on the stairs.

“The Abbé Marinier of Geneva. Don Paolo Faré of Varese, with whose name
you are already acquainted.”

Selva was slightly perplexed; nevertheless he at once invited his guests
to follow him, and conducted them to the terrace, where some chairs had
been placed.

“And Dane?” said he anxiously to Leynì, taking his arm, “And Professor
Minucci, and Father Salvati.”

“They have arrived,” the young man replied, smiling. “They are at the
Aniene. I must tell you about it--but it is a long story! They will be
here presently.”

Meanwhile the Abbé Marinier had gone out on the terrace, and now
exclaimed:

“_Oh, c’est admirable!_”

Don Paolo Faré, always loyal to his native Como, murmured, “Beautiful,
beautiful indeed!” as if he would have liked to add, “but if you could
only see my country!”

Maria joined them, and the introductions were repeated; then Leynì told
his story while Marinier let his little sparkling eyes wander over the
landscape, from the pyramid-shaped Subiaco, standing out with a dark
scenic effect against the bright background in the west, to the wild
hornbeams close by, which shut out the east.

Don Faré was devouring Selva with his eyes, Selva, the author of
critical essays on the Old and New Testament, and especially of a
book on the basis of future Catholic theology, which had elevated
and transfigured his faith. Baron Leynì was telling his story. At the
station of Mandela it had been very windy, and Professor Dane greatly
feared he had taken cold; suspecting that there would be no cognac in
the house of such an alcohol hater as Selva, and, moreover, the hour
having arrived at which it was his daily custom to take two eggs, he
had stopped at the Albergo dell’ Aniene for the eggs and cognac. On the
terrace of the restaurant, which faced the river, there was too much
air, and in the small adjacent rooms there was too little, so he had
ordered his repast served in a room at the hotel, and had sent the eggs
back twice. Then the others had walked on, leaving him in the company of
Professor Minucci and Father Salvati.

As Professor Dane, who was so delicate and sensitive to the cold, was
not of the party, Giovanni proposed having supper on the terrace. He at
once abandoned the idea, however, on perceiving that it did not suit the
Abbé from Geneva. The elegant, worldly Marinier took as great care of
his own person as did his friend Dane, but with more dissimulation and
without the excuse of ill-health. He had not, stayed to supper at the
Aniene with his friend, because, on a previous visit to Subiaco, he had
found the cuisine of that hotel too simple to suit his taste, and he had
hopes of a French supper from Signora Selva. Baron Leyni knew well how
fallacious such hopes were; but in a spirit of mischief he refrained
from enlightening him. There was barely: room for the five people in the
tiny dining-room. It was fortunate the other two had not come. In fact,
neither the Abbé Marinier nor Don Faré was expected, but others who
had been expected were absent. A monk and a priest, men of repute
from northern Italy, who should have been present, had both written to
apologise for their absence, to the lively regret of Selva, of Faré,
and of Leynì. Marinier, on the other hand, proffered his apologies for
having intruded. Dane was responsible for his presence, as Leynì was for
the presence of Don Paolo Faré. Selva protested. Friends of his friends
were, of course, always welcome. Leynì and Dane both knew they were free
to bring any one in whom they had confidence, any one who shared their
views. Maria was silent; she was not greatly pleased with Abbé Marinier.
She also felt that Leynì and Dane would have done well had they
abstained from introducing strangers without notifying Giovanni.
Marinier spoke, with slightly knitted brows, after a close scrutiny of
his bean soup.

“I fear,” said he, “we shall weary Signora Selva if we talk now of the
subject to be discussed at the meeting.”

Maria reassured him. She should not be present at the meeting, but she
took the liveliest interest in its objects.

“Very well, then,” Marinier continued. “It will be a great advantage to
me to become better acquainted with those objects, for Dane has spoken
of them only in rather vague terms, and I do not feel sure that I
entirely share your views.”

Don Paole could not restrain a movement of impatience. Selva himself
seemed slightly annoyed, because unanimity of opinion on certain
fundamental principles was surely necessary. Without this unanimity the
meeting might prove worse than useless, even dangerous. “Well,” said he,
“there are many Catholics in Italy and outside of Italy who, with us,
desire certain reforms in the Church. We wish them to be brought about
without rebellion, to be the work of the legitimate authorities. We
desire reforms in religious instruction, in the ceremonies, in the
discipline of the clergy, reforms even in the highest sphere of
ecclesiastical government. To obtain these ends it is necessary to
create a current of opinion strong enough to induce the legitimate
authorities to act in conformity with our views, be it twenty, thirty,
or even fifty years hence. Now we who hold these opinions are widely
dispersed, and, save in the case of those who publish articles or books,
are ignorant of one another’s views. Very probably a large number of
pious and cultured people in the Catholic world feel as we do; and I
believe it would afford the greatest assistance in the spreading of our
opinions if we could, at least, know one another. To-night a few of us
are to meet together for a first discussion.”

While Giovanni spoke, the others kept their eyes fixed on the Genevese.
The Abbé gazed steadily as his plate. A brief silence followed, and
Giovanni was the first to break it.

“Has Professor Dane not told you this?” he asked.

“Yes, yes,” replied the Abbé, raising his eyes from his plate at last;
“he has told me something similar.” The tone was that of one who only
half approves. But, why, then, had he come? Don Paolo looked displeased;
the others were silent. An embarrassing pause ensued. At last Marinier
said:

“We will discuss this again to-night.”

“Yes,” answered Selva quietly; “we will discuss it again to-night.”

He felt he had found an adversary in this abbé, and he thought Dane had
committed an error both of judgment and of tact in inviting him to the
meeting. At the same time he comforted himself with the tacit reflection
that it would be an advantage to hear all possible objections set
forth; and that a friend of Professor Dane was, at least, sure to be
trustworthy, and would not divulge names and speeches it were better to
keep secret for the present. Young di Leynì, on the other hand, was very
apprehensive of this danger knowing how many and how various were the
Abbé Marinier’s acquaintances in Rome, where he had lived for five
years, pursuing certain historical studies; and he was also annoyed at
not having known of his coming in time to write to Selva, suggesting the
advisability of seeking to propitiate him, beginning through his palate.
The table at the Selvas’, always exquisitely neat, and decorated with
flowers, was most frugal, and very simple as regards food. The Selvas
never drank wine, and the pale, acid wine of Subiaco could only have
a souring effect on a man accustomed to French vintages. The girl from
Affile had already served the coffee, when, at the same moment, Don
Clemente arrived on foot from Santa Scolastica, and Dane, Professor
Salvati, and Professor Minucci, in a two-horse carriage, from Subiaco.
But Don Clemente, who was followed by his gardener, seeing the carriage
approaching the gate of the villa, and understanding that it brought
guests for the Selvas, hastened his steps, that Giovanni might see the
gardener and speak with him a few moments before the meeting.

The Selvas and their three companions had risen from the table,
and Maria, coming out to the terrace on the arm of the gallant Abbé
Marinier, saw, in spite of the growing darkness, the Benedictine on the
steep path leading up from the gate which opened upon the public road.
She greeted him from above, and begged him to wait for a light at the
foot of the stairs. She herself descended the winding stairs with the
light, and signed to Don Clemente that she wished to speak to him,
casting a significant glance in the direction of the man standing behind
him. Don Clemente turned, and requested him to wait outside under
the acacias. Then, having ascended a few steps at the lady’s silent
invitation, he stopped to listen to what she had to tell him.

She spoke hastily of her three guests, particularly of the Abbé
Marinier, saying she was much annoyed on account of her husband, who
had such faith in this cherished idea of a Catholic association, and
who would now find himself confronted with an unexpected opposition. She
wished Don Clemente to know this that he might be prepared. She herself
had come to explain to him, because her husband could not leave his
guests at that moment. At the same time she would say good-night to Don
Clemente, as she did not intend to be present at the meeting, being a
woman and so ignorant. Perhaps she should meet him at the monastery in a
few days. Was not he the Padre who received visitors? She would probably
be going to Santa Scolastica in three or four days, with her sister--

At this point Signora Selva involuntarily raised the light to observe
her companion’s face more narrowly, but she at once repented of the
action, as if she had failed in respect towards that soul which was
surely holy, surely in harmony with the manly and virginal beauty of
the tall slender person, with the head habitually held erect, in a pose
almost military in its frank modesty; with the face so noble in its
spacious forehead, in its clear blue eyes, expressing at the same time
womanly sweetness and manly fire.

“There will also be an intimate friend of my sister’s, a certain Signora
Dessalle,” she added, in a low voice, as if ashamed.

Don Clemente turned his head away, starting violently, and Maria,
feeling the counter-shock, trembled. Then it was he? He at once turned
towards her again, his face slightly flushed, but composed.

“Pardon me,” said he, “what is the lady’s name?”

“Whose, Signora Dessalle’s?”

“Yes.”

“Her name is Jeanne.”

“About what age is she?”

“I do not know. I should say from thirty to thirty-five.”

Maria was now completely at a loss to understand. The Padre put these
questions with such indifference, such calmness! She herself risked a
question.

“Do you know her, Padre?”

Don Clemente made no answer. At this point poor, gouty Dane arrived,
having dragged himself up from the gate with great difficulty, leaning
on Professor Minucci’s arm. They were both intimate friends, and Signora
Selva welcomed them kindly, but in a somewhat absent manner.

       *       *       *       *       *

The meeting was held in Giovanni’s little study. It was very small and
as--out of regard for Dane and his rheums--the windows could not be
opened, the fiery Don Faré felt he should stifle, and said as much, in
his outspoken Lombard fashion. The others pretended not to have heard,
except Leynì who signed to him not to insist, and Giovanni, who opened
the door leading to the corridor, and the one beyond opening upon the
terrace. Dane at once perceived an odour of damp woods, and the doors
had to be closed again. An old petroleum lamp was burning on the
writing-desk. Professor Minucci, who had weak eyes, asked timidly for a
shade; which was looked for, found, and put in place. Don Paolo grumbled
under his breath: “This is an infirmary!” His friend Leynì, who also
thought these numerous petty cares should be set aside at such a moment,
experienced an unpleasant sensation of coldness. Giovanni experienced
the same sensation, but in a reflex manner, for he knew the impression
that those present, who were strangers to them, must receive of Dane and
perhaps also of Minucci. He himself knew them well. Dane, with all his
colds and his nerves and his sixty-two years, possessed, besides great
learning, an indomitable vigour of mind and a steadfast moral courage.
Andrea Minucci, in spite of his disordered fair hair, his spectacles,
and a certain awkwardness in his movements, which gave him the
appearance of a learned German, was a youthful and most ardent soul,
tried in the fire of life, not sparkling on the surface like the soul
of the Lombard, but enveloped in its own flame, severe, and, probably,
stronger.

Giovanni began speaking in a frank, open way. He thanked those present
for coming, and excused the absent ones, the monk and the priest, at the
same time expressing regret for their absence. He said that in any case
their adherence was insured, and he insisted upon the importance of
their adherence. He added, speaking louder and more slowly, and fixing
his eyes on the Abbé Marinier, that for the time being he deemed it
prudent not to divulge anything regarding either the meeting, or
any measures which might be adopted; and he begged all to consider
themselves bound in honour to silence. He then explained, rather more
fully than he had done at supper, the idea he had conceived, and the
object of the meeting,

“And now,” he concluded, “let each one express his opinion.”

A profound silence followed. The Abbé Marinier was about to speak when
Dane rose feebly to his feet. His pale, fleshless face, refined and full
of intellect, wore a look of solemn gravity. “I believe,” said he in
Italian, which sounded foreign and formal, but which was nevertheless
warm with feeling, “that finding ourselves, as we now do, united at the
beginning of a religious movement, we should at once do two things. The
first is to concentrate our souls in God, silently each in his own way,
until we feel the presence in us of God Himself, the desire of Him, His
very glory, in our hearts. I will now do this, and I beg you to do it
with me.”

So saying, Professor Dane crossed his arms over his breast, bent his
head, and closed his eyes. The others rose, and all save Abbé Marinier
clasped their hands. The Abbé, with a sweeping gesture which embraced
the air, brought them together on his breast. The soft complaining of
the lamp, a step on the floor below could be distinctly heard. Marinier
was the first to glance up furtively, to ascertain if the others still
prayed. Dane raised his head, and said:

“Amen.”

“The second thing!” he added. “We propose to ourselves to obey in all
things the legitimate ecclesiastical authority--”

Don Paolo Faré burst out, exclaiming: “That must depend!”

The vibration of sudden thought, the muffled rumbling of unspoken
words, shook all present. Dane said slowly: “Exercised according to just
principles.” The movement shrunk to a murmur of assent, and then ceased.
Dane went on: “And now one thing more! Let there never be hatred of any
one on our lips nor in our hearts!”

Don Paolo burst out again: “No, not hatred but indignation!
‘_Circumspiciens eos cum ira_!’”

“Yes,” said Don Clemente in his sweet, soft voice; “when we shall have
enthroned Christ within us; when we shall feel the wrath of pure love.”

Don Paolo, who was near him, made no answer; he looked at him, his eyes
suffused with tears, and, seizing his hand, carried it to his lips. The
Benedictine drew back, startled, his face aflame.

“And we shall not enthrone Christ within us,” said Giovanni, much moved,
and pleased with the mystic breath he seemed to feel passing over the
assembly, “If we do not purify our ideas of reform through love; if,
when the time comes to operate, we do not first purify our hands and
our instruments. This indignation, this wrath of which you, Don Paolo,
speak, is really a powerful snare which the evil one uses against
us; powerful precisely because it bears the semblance of virtue and
sometimes, as is the case with the saints really has the substance of
virtue. In us it is nearly always pure malevolence, because we do not
know how to love. The prayer I love best, after the _Pater Noster_, is
the prayer of Unity, which unites us all in the spirit of Christ, when
He prays thus to the Father: ‘_Ut et ipsi in nobis unum sint._’ The
desire and hope are always strong within us of a union in God with those
of our brothers whose beliefs separate them from us. Therefore say now
whether you accept my proposal to found this association. First discuss
the question, and then, if the proposal be accepted we will examine the
means of promoting it.”

Don Paolo exclaimed impetuously, that the principle needed no
discussion; and Minuccì observed, in a submissive tone, that the object
of the meeting was known to all before they came; therefore, by their
presence, they had implied their approval and their willingness to bind
themselves together in a common action; the question of ways and means
remaning still undecided. Abbé Marinier asked permission to speak. “I
am really very sorry,” he said smiling, “but I have not brought even the
smallest thread with which to bind myself. I also am one of those who
see many things going wrong in the Church. Still, when Signor Selva
carefully explained his views to me (first at supper and then here),
views which I had not clearly understood from my friend Professor
Dane’s explanation, certain objections, which I consider serious, forced
themselves upon me.”

“Exactly,” thought Minucci, who had heard how ambitious Marinier was;
“if you look for promotion, you must not join us;” and he added aloud:
“Let us hear them.”

“In the first place, gentlemen,” the clever Abbé said, “it seems to me
you have begun with the second meeting. I may say, with all due respect,
that you remind me of a party of good people who sit down to a game of
cards, and cannot get on because one holds Italian, one French, another
German cards, and therefore they cannot understand one another. I have
heard unanimity of opinions mentioned; but there exists perhaps among
us rather a unanimity of negative opinions. We are probably unanimous in
believing that the Catholic Church has grown to resemble a very ancient
temple, originally of great simplicity, of great spirituality, which
the sixteenth, seventeenth, and eighteenth centuries have crowded with
superfluities. Perhaps the more malicious among you will say that only a
dead language may be spoken aloud in this temple, that living languages
may only be whispered there, and that the sun itself takes on false
colours when it shines through the windows. But I cannot believe we are
all of one mind as regards the quantity and quality of the remedies to
be applied. Therefore before initiating this catholic freemasonry, I
think it would be wiser to come to an understanding respecting these
reforms. I will go even farther; I believe that, were it possible
to establish perfect harmony of opinion among you, it would still be
inexpedient to bind yourselves together with visible fetters, as Signor
Selva proposes. My objection is of a most delicate nature. You doubtless
expect to be able to swim in safety, below the surface, like
wary fishes, and you do not reflect that the vigilant eye of the
Sovereign-Fisherman, or rather Vice-Fisherman, may very easily spy you
out, and spear you with a skilful thrust of the harpoon. Now I should
never advise the finest, most highly flavoured, most desirable fishes to
bind themselves together. You will easily understand what might happen
should one be caught and landed. Moreover, you know very well that the
great Fisherman of Galilee put the small fishes into his vivarium, but
the Great Fisherman of Rome fries them.”

“Excellent!” exclaimed Don Paolo with a laugh. The others maintained a
frigid silence. The Abbé continued:

“Furthermore, I do not believe any good can be achieved through this
league. Associations may be useful in helping to raise salaries, they
may promote industries and commerce; but science and truth, never.
Reforms will surely be brought about some day, because ideas are
stronger than men, and are always pressing forward; but by arraying them
in armour, and marching them forward in companies, you expose them to a
terrible fire, which will check their progress for a long time to come.
Science and religion progress only through the individual, through the
Messiah. Have you a saint among you? Do you know where to look for one?
Then find him and let him march forward. Fiery language, broad charity,
two or three little miracles, and your Messiah alone will achieve more
than all of you together.”

The Abbé was silent, and Giovanni rose to speak.

“Perhaps the Abbé,” said he, “has not yet been able to form a true
conception of the value of the union we desire. We have just prayed
together, seeking to stand united in the Divine Presence. This is
sufficient to indicate the character of our union. In consideration of
the ills afflicting the Church--which in substance are the result of
discord between her mutable human element and her immutable element of
Divine Truth--we wish, in our desire that He may remove these discords,
to become one in the God of Truth; and we wish to feel ourselves united.
Such a union has no need of community of opinion on certain subjects,
although many of us hold many opinions in common. We do not propose
to create a collective movement, either public or private, in order to
bring about this or that reform. I am old enough to remember the time of
the Austrian domination. If the Lombard and Venetian patriots called us
together in those days to talk of politics, it was by no means always in
order to conspire, nor to determine revolutionary acts; it was to enable
us to communicate news, to become acquainted, to keep the flame of the
idea alive. This is what we wish to do in the religious field. The Abbé
Marinier may rest assured that that negative accord of which he spoke
will amply suffice. We must strive to widen it, that it may embrace
the majority of the intelligent faithful; that it may even reach
the Hierarchy. He will see that positive accord will ripen in it,
mysteriously, as the seed of life ripens in the decaying body of the
fruit. Yes, yes, the negative accord is sufficient. The feeling that the
Church of Christ is suffering is sufficient to unite us in the love of
our Mother, and to move us at least to pray for her, we and our brothers
who, like us, feel her sufferings! What is your answer, Abbé?”

The Abbé murmured with a faint smile:

“_C’est beau, mais ce n’est pas la logique_.”

Don Paolo started up:

“Logic has nothing to do with it.” “Ah!” Marinier replied, assuming a
contrite expression, “if you intend to forego logic----!”

Don Paolo, all on fire, wished to protest, but Professor Dane signed to
him to be calm.

“We do not intend to forego logic,” said he, “but it is not as easy to
measure the logical value of a conclusion in questions of sentiment, of
love of faith, as it is to measure the logical value of a conclusion
in geometrical problems. In the questions which interest us the logical
process is hidden. Surely my dear friend Marinier, one of the most
acute-minded men I know, when he answered my dear friend Selva, did
not intend to imply that when a person very dear to us falls ill, it
is necessary for us to decide what method of treatment to adopt before
hastening to his bedside together.”

“These are very fine figures,” said the Abbé Marinier with vehemence;
“but you are all aware that similes are not arguments!”

Don Clemente, standing in the corner between the door leading into the
corridor and the window, and Professor Minucci, seated near him, began
to speak at the same moment, but both stopped short; each wishing to
allow the other to speak first. Selva proposed that the monk be heard
first. All eyes were fixed on that noble face, the face of an archangel:
Don Clemente’s colour deepened, but he held his head erect. After a
moment of hesitation he spoke in his soft, modest voice. “The Abbé
Marinier made an observation which seemed to me very just. He said that
we need a saint. I also believe this, I do not despair of finding one,
for perhaps, even now, he exists. Who knows?”

“Himself,” murmured Don Paolo.

“Now,” Don Clemente went on, “I wish the Abbé Marinier to understand
this: that we are, in a manner, the prophets of this saint, of this
Messiah, preparing the way for him; which simply means that we point out
the necessity of a renovation of all that, in our religion, is outward
clothing, and not the body of truth, even should such a renovation cause
suffering to many consciences. _Ingemiscit et parturit!_ We must point
out this necessity, standing the while on absolutely Catholic ground,
looking for the new laws from the old authorities, bringing proofs that
if these garments which have been worn so long and in such stormy times,
be not changed, no decent person will come near us; and God forbid that
some among us should be driven to cast them off without permission, out
of a loathing not to be borne. I wish furthermore to say, if the Abbé
Marinier will permit me, that we have very few human fears.”

A murmur of hearty assent answered him, and Minucci started up, every
nerve vibrating. While the Abbé Marinier had been speaking, di Leynì
and Selva had watched Minucci, who was fuming, with knitted brows; and
Giovanni, knowing well the violent temper of this ascetic mystic, had
intended to give him time to control himself by requesting Don Clemente
to speak first. He now sprang up excitedly. His words did not flow
smoothly, their very impetus causing them to tremble and break, and,
broken, they poured from his lips in a torrent, precise, nevertheless,
and powerful, with their vigorous Roman accent.

“That is true! We have no human fears. We are striving for things too
great, and we desire them too intensely to feel human fears! We wish
to be united in the living Christ, all among us who feel that the
understanding of the Way, the Truth, and the Life--is--is--is--growing,
yes, is growing in our hearts, in our minds! And this understanding
bursts so many--what shall I call them?--so many bonds of ancient
formulas which press us, which suffocate us; which would suffocate
the Church were the Church mortal! We wish to be united in the living
Christ, all among us who thirst--who thirst, Abbé Marinier! who
thirst! thirst!--that our faith, if it lose in extent, may gain in
intensity--gain a hundredfold--for God’s glory! And may it irradiate
from us, and may it, I say, be as a purifying fire, purifying first
Catholic thought and then Catholic action! We wish to be united in the
living Christ, all among us who feel that He is preparing a slow
but tremendous reformation, through the prophets and the saints; a
transformation to be accomplished by sacrifice, by sorrow, by the
severing of affections; all who know that the prophets are consecrated
to suffering, and that these things are revealed to us not by flesh and
blood, but by God Himself, dwelling in our souls. We wish to be united,
all of us, from many lands, and to regulate our course of action.
Catholic freemasonry? Yes; the freemasonry of the Catacombs. You are
afraid, Abbé? You fear that many heads will fall at one blow? I answer.
Where is the sword mighty enough for such a blow? One at a time, all in
turn may be struck; to-day, for instance, Professor Dane; to-morrow, Don
Faré; the next day, this Padre here. But should the day come on which
Abbé Marinier’s fantastic harpoon should bring up, all bound by a common
cord, famous laymen, priests, monks, bishops, perhaps even cardinals,
what fisherman is there great or small, who would not be terrified,
and who would not cast back into the water harpoon and all the rest?
Moreover, I must beg you to pardon me, Abbé Marinier, if I ask you and
other prudent persons like you, where is your faith? Would you hesitate
to serve Christ from fear of Peter? Let us band together against the
fanaticism which crucified Him and which is now poisoning His Church;
and if suffering be our reward, let us give thanks to the Father:
_‘Beati estis cum persecuti vos fuerint et dixerint omne malum adversum
vos, mentientes, propter me_.’”

Don Paolo Faré started to his feet and embraced the orator. Di Leynì
fixed upon him eyes aflame with enthusiasm. Dane, Selva, Don Clemente,
and the other monk were silent and embarrassed, feeling--especially
the three ecclesiastics--that Minucci had gone too far, that his words
concerning the extent and intensity of faith, concerning the fear of
Peter, were not weighed; that the whole tone of his discourse was too
aggressive, and not in harmony with Dane’s mystical exhortation, or with
the language Selva had used in delineating the character of the proposed
association. The Genevese abbé had never for a moment removed his small
bright eyes from Minucci’s face while he was speaking. He watched Don
Paolo’s demonstration with an expression of mingled irony and pity; then
he rose:

“Very well,” he said; “I do not know whether my friend Dane, in
particular, shares this gentleman’s views. Indeed, I am inclined to
doubt it. The speaker mentioned Peter. In truth it seems to me the
present company is preparing to leave Peter’s bark, in the hope perhaps
of being able to walk upon the waves. I humbly declare that my faith
is not sufficient, and I should sink at once. I intend to remain in the
bark, at the most plying a small oar, according to my light, for, as
this gentleman says, I am very timid. It is therefore necessary for us
to part, and it only remains for me to beg you to pardon my coming. I
feel the need of a stroll to aid my digestion. Dear friend,” said he
addressing Dane, “we shall meet at the Aniene.” He approached Selva to
bid him good-night, his hand extended. At once the entire company, with
the exception of Don Paolo and Minucci, gathered round him, urging him
to remain. He insisted quietly, checking his over-zealous assailants
with a cold smile, a delicately sarcastic phrase, or a graceful gesture.
Di Leynì turned to Faré, motioning to him to join the others; but the
fiery Don Paolo responded only by an emphatic shrug and a scowl of
irritation. In the meantime, a Tuscan voice was heard above the clamour
of Marinier’s assailants.

“_Stia bono!_” it said. “As yet nothing has been decided! Wait! I have
not yet spoken!”

The speaker was Father Salvati, a _Scolopio,_ and an old man with snowy
hair, a florid complexion, and bright eyes.

“Nothing has as yet been decided,” he repeated. “I, for one, approve of
uniting, but I have one special end in view, while the discourses I have
heard seem to me to favour a very different end. Intellectual progress
is good, renovation of the formulas according to the spirit of the
times is also good, a Catholic reform is excellent. I hold with
Rafaello Lambruschini, who was a great man; with the _‘Pensieri di un
solitario’_; but it appears to me that Professor Minucci is advocating a
reform of an eminently intellectual nattire, and that----”

Here Dane lifted his small, white, refined hand,

“Allow me, Father,” he said. “My dear friend Marinier sees that the
discussion is reopened. I beg him to resume his seat.” The Abbé raised
his eyebrows slightly, but obeyed. The others also sat down, quite
satisfied. They had little faith in the Abbé’s discretion, and it would
have been a great misfortune had he left _ab irato_. Father Salvati
resumed his discourse.

He was opposed to giving an eminently intellectual character to the
movement of reform, not so much on account of the danger from Rome as of
the danger of troubling the simple faith of a multitude of quiet souls.
He wished the Union to set itself first of all a great moral task, that
of bringing back the faithful to the practice of gospel teachings. To
illumine hearts was, in his eyes, the first duty of those who aspired
to illumine minds. Speaking with all due respect, it was obviously
less important to transform Catholic faith in the Bible, than to render
Catholic faith in the word of Christ efficacious. It must be shown that,
in general, the faithful praise Christ with their lips, but that the
heart of the people is far from Him; it must further be shown how much
egoism enters into a certain form of fervent piety which many believed
to be a source of sanctification.

Here Don Paolo and Minucci protested, grumbling: “This has nothing to do
with the question.”

Salvati exclaimed that it had much to do with it, and he begged them to
listen to him patiently. He continued, alluding to a general perversion
of the sense of Christian duty as regards the desire for, and the use
of, riches; a perversion it would be very difficult to eradicate, it
having--In the course of centuries, and with the full sanction of the
clergy--taken deep root in the human conscience.

“The times, gentlemen,” the old monk exclaimed, “demand a Franciscan
movement. Now I see no signs of such a movement. I see ancient religious
orders which no longer have power to influence society. I see Christian
democracy, both administrative and political, which is not in the spirit
of St. Francis; which does not love holy poverty. I see a society for
the study of Franciscan thought--simply an intellectual pastime! I
believe that we should promote a Franciscan movement; that is, if we
desire Catholic reform..”

“But how?” Faré demanded, while Minucci, much vexed, grumbled: “It’s not
that at all!”

Selva felt that the souls which had been united by a first impulse were
drifting apart again. He felt that Dane, Minucci, and probably also
Faré, wished, as did he himself, to initiate an intellectual movement,
and that this Franciscan flash had come out of season and was out of
place. It was all the more inopportune in that it was hot with living
truth. For undoubtedly there was much truth in Padre Salvati’s words: he
recognised this, he, who had often debated in his own mind if it had
not been wiser and for the greater good of the Church to promote a moral
agitation rather than an intellectual one. But he himself did not feel
qualified for this Franciscan apostolate, nor could he discover the
necessary qualifications in any of his friends; not even in the most
zealous of all, Luigi Minucci, a recluse, an ascetic, shunning the world
like Selva himself. Salvati’s arguments served to demolish, but not to
build up. Giovanni secretly felt the irony of applying them either to
Marinier or to Dane, of whom it was well known that their tastes were
anything but Franciscan, that their palates were fastidious, their
nerves delicate, and their affections lavished on parrots and little
dogs. If anything was to be achieved, a line of defence must at once be
adopted.

“Dear Padre Salvati must pardon me,” he began, “if I observe that his
discourse--so warm with the true Christian spirit--is ill-timed. I
gather that he is with us in desiring a Catholic reform. To-night only
a proposal is before us; the proposal to form a sort of league among all
those who cherish the same desire. Let us then decide this point.”

The _Scolopio_ would not yield. He could not understand an inactive
league, and action, according to the ideas of the intellectualists, did
not suit him. The Genevese abbé exclaimed:

“_Je l’avais bien dit!_”

And he rose, determined this time to depart. But Selva would not allow
this, and proposed closing the meeting, intending again to summon
Professor Dane, Minucci, di Leynì, and Faré, on the morrow, or perhaps
later on. Salvati was intractable, and It would be wiser to let Marinier
carry away the impression that the plan was abandoned. Minucci guessed
his motive, and was silent; but the thoughtless Don Paolo did not
understand, and insisted that they should deliberate and vote at
once. Selva, and di Leynì also--out of respect for Giovanni’s
wishes--persuaded him to wait. Nevertheless he continued to fume, his
vexation directed mainly against the Swiss. Dane and Don Clemente were
dissatisfied, each for a reason of his own; Dane being at heart vexed
with Marinier, and sorry he had brought him; while Don Clemente would
have liked to say that Padre Salvati’s words were very beautiful and
holy, and not out of season, because it was right that each should
labour according to his vocation, the intellectualist in one way,
the Franciscan in another. He who called them would provide for the
co-ordination of their actions. The different vocations might well be
united in the League. He would have liked to say this, but he had not
been prepared, and had let the right moment pass; partly from mental
shyness, fearing he should not speak well, partly out of consideration
for Selva, who evidently wished to cut the meeting short. It was cut
short, for all rose, and all, save Dane and Giovanni, went out to the
terrace.

The Abbé Marinier proposed going to Santa Scolastica and the Sacro
Speco on the morrow, returning perhaps to Rome by way of Olevano and
Palestrina, that road being new to him. Could any one show him the way
from the terrace? Don Clemente pointed out the road. It was the same
that he had followed as he came from Subiaco. It passed just below them,
crossed the Anio a little to the left, by the Ponte di S. Mauro, turned
to the right, and then rose towards the hills of Affile, over yonder.
The air rose to them laden with the odours of the woods, of the narrow
gorge below the convents, from whence the river issued. The sky was
overcast save just above the Francolano. There, over the great black
mountain, two stars trembled; Minucci called di Leynì’s attention to
them.

“See how those two little stars flash,” said he.

“Dante would say they are the ‘little flames’ of San Benedetto and Santa
Scolastica, glittering because they perceive, in the shadow, a soul akin
to theirs.”

“You speak of saints?” said Marinier, drawing near. “A few minutes ago
I inquired whether you had a saint among you, and I expressed the hope
that you might possess one. These were simply oratorical figures, for
I know well enough that you have no saint. Had you one, he would
immediately be cautioned by the police, or sent to China by the Church.”

“Well,” di Leynì replied, “what if he were cautioned?”

“Cautioned to-day, he would be imprisoned to-morrow.” “And what of
that?” the young man repeated. “How about St. Paul, Abbé Marinier?”

“Ah! my friend! St. Paul, St. Paul--”

By this unfinished sentence the Abbé Marinier probably meant to convey
that St. Paul was St. Paul. Di Leynì, on the other hand, reflected that
Marinier was Marinier. Don Clemente remarked that not all saints could
be sent to China. Why should not the saint of the future be a layman?

“I believe he will be,” exclaimed Padre Salvati, The enthusiastic
Don Faré, on the contrary, was convinced that he would be a Sovereign
Pontiff. The Abbé laughed. “A simple and excellent idea,” said he. “But
I hear the carriage coming that is to take Dane and myself, and any one
else who wishes to join us, to Subiaco, so I will go and take leave of
Signor Selva.”

He leaned over the parapet to gather a small branch of the olive,
planted on the terrace of the ground floor.

“I should offer him this,” he said, “and to you, gentlemen, as well,” he
smilingly added, with a graceful gesture, and then entered the house.

The noise of a two-horse carriage on the road below could in fact be
heard. It rounded the cliff upon which the villa stood, and stopped
at the gate. A few moments later Maria Selva and Dane, in his heavy
overcoat and huge black broad-brimmed hat, came out on the terrace;
Giovanni and the Abbé followed.

“Who is coming with us?” Dane asked. No one answered. Above the deep
rumbling of the Anio, voices and steps could be heard approaching the
villa from the gate. Minucci, who was standing at the eastern end of the
terrace, looked down, and said:

“Ladies. Two ladies.”

Maria gasped. “Two ladies?” she exclaimed. Hastening to the parapet she
perceived two white figures ascending slowly; they were at the first
turning of the steep little path. It was impossible to recognise the
figures, they were still too far away, and it was too dark. Giovanni
observed that they were probably people coming to the first floor to see
the proprietors of the house. Professor Dane smiled mysteriously.

“They may be coming to the second floor,” said he.

Maria exclaimed:

“You know something about this!” and called down:

“_Noemi, est-ce vous?_”

Noemi’s clear voice answered:

“_Oui, c’est nous!_”

Another female voice was heard saying aloud to her:

“What a child! You should have kept quiet!”

Maria gave a little cry of joy and disappeared, running down the winding
stairway.

“You knew, Professor Dane?” Selva asked. Yes, Dane knew. He had made
Signora Dessalle’s acquaintance at her villa in the Veneto--the villa
containing the frescoes by Tiepolo--and had recently seen her in Rome.
Her brother, Signor Carlino Dessalle, had remained in Florence. She and
Signorina d’Arxel, wishing to surprise the Selvas, had forbidden him to
tell. The name Dessalle recalled to Selva’s mind in a flash what he had
not at first remembered--the presence of Don Clemente, the suspicion
that he was this woman’s missing lover, and the necessity of preventing
a meeting, which might prove terrible to both. He was, of course,
unaware of the conversation which had taken place between his wife and
the Padre. In the meantime they heard Maria hastening down the path, and
then joyous exclamations and greetings. Dane, uneasy lest he had stayed
too long on the terrace, proposed going downstairs. The ladies had
certainly availed themselves of the carriage which was coming for him.
Don Clemente also seemed very uneasy. Hiding his own agitation, Selva
hastily took his arm.

“If you do not care to meet these ladies,” he said, “come with me at
once, and I will let you out through the Casino, by the upper path.”
 The Padre seemed greatly relieved, and the two started off in haste, the
Benedictine even forgetting to say good-night.

“It is late, too” said he. “When I asked the Father Abbot’s permission,
I said I should be back at half-past nine.”

They ran down the widening stairway, but when they reached the little
open space where the acacias stood, Jeanne Dessalle, Maria, and Noemi
were just entering it from the opposite direction.

It was not too dark under the acacias for Maria to recognise her husband
and Don Clemente in the two figures coming from the house. Being in
advance of her sister with Jeanne, she promptly turned to the right,
making her companion turn with her, and directed her steps towards the
little Casino, an addition to the villa, and standing with its back
to the larger house. Selva, on his part, seeing his wife’s movement,
promptly whispered to the Padre:

“Go down the straight path at once.”

But it was all to no purpose.

All to no purpose, because Noemi, astonished at seeing her sister turn
to the right, stopped short, exclaiming:

“Where are you going?” and Don Clemente, having perhaps noticed a lady
standing in his way, instead of passing her and going down, went to
summon the gardener, who was waiting for him in the darkest corner
of the little opening, where the side of the house meets the hill. He
called “Benedetto!” and then turning to Selva said: “Would you like to
show him the little field?” “At this hour?” Giovanni answered, while his
wife whispered to Noemi: “Some visitors are just leaving, let us stay
here at the Casino until they have passed,” shaking her head at her so
emphatically the while, that Signora Dessalle noticed the action, and at
once suspected some mystery.

“Why?” she said. “Are they dangerous?” and slackened her pace. Noemi, on
the other hand, having understood her sister’s wish, but not her
secret motive, was over-zealous in seconding her; and clasping her two
companions round the waist, she pushed them towards the Casino. Jeanne
Dessalle was instinctively moved to rebel, and turning upon her,
exclaimed: “What are you doing?” Then she saw Selva coming towards them.
He hastened to greet them, spreading out his arms as if to hide Don
Clemente, who, followed by the gardener, passed rapidly within five
paces of Jeanne, and descended the steep path.

Noemi, who had also turned at her brother-in-law’s greeting, ran to
embrace him; Selva in the meantime, feeling gratified that Don Clemente
had avoided a meeting. Selva, releasing himself from Noemi’s embrace,
extended his hand to Jeanne, who did not see it, and murmured absently
some incomprehensible words of greeting. At that point Dane, Marinier,
Faré, di Leynì, and Padre Salvati issued from the villa. The Selvas went
to meet them, leaving Noemi and Signora Dessalle to await their return.
The parting compliments lasted some time. Dane wished to pay his
respects to Signora Dessalle, but Maria, not seeing her where she had
left her, supposed that she and Noemi had gone into the house, passing
behind them, so she promised to be the bearer of the professor’s
greetings. At last, when the five had started down the hill accompanied
by Giovanni, Maria heard Noemi calling her:

“Maria! Maria!”

A peculiar note in her sister’s voice told her something had happened.
She ran back, and found Signora Dessalle seated on a bundle of fagots,
in the corner where the gardener from Santa Scolastica had stood, not
five minutes before, and repeating in a weak voice: “It is nothing,
nothing, nothing! We will go in directly, we will go in directly!”
 Noemi, greatly agitated, explained that her friend had suddenly
felt faint while those gentlemen were talking, and that she had with
difficulty been able to drag her as far as the bundle of fagots.

“Let us go in, let us go in,” Jeanne repeated, and rising with an
effort, dragged herself as far as the villa, supported by her two
friends. She sat down on the steps waiting for some water, of which
she took only a sip. She would have nothing else, and was presently
sufficiently restored to ascend the stairs very, very slowly. She
apologised at each halt, and smiled, but the maid who, walking
backwards, led the way with the light nearly fainted herself, at sight
of those dazed eyes, those white lips, and that terrible pallor. They
led her to the sofa in the little salon; and after a minute of silent
relaxation with closed eyes, she was able to tell Signora Selva, still
smiling, that these attacks were caused by anaemia, and that she was
accustomed to them. Noemi and Maria spoke softly together. Jeanne caught
the words “to bed” and with a look of gratitude, consented by a nod.
Maria had prepared the best room in the little apartment for Jeanne and
Noemi--the corner room opposite Giovanni’s study, on the other side of
the corridor. While Jeanne was walking painfully towards it, leaning on
Noemi’s arm, Selva returned, having accompanied his friends as far as
the gate. His wife heard his step on the stairs, and went down to detain
him. They spoke, in the dark, with hushed voices. Then it was really he;
but how could she have recognised him? Indeed Giovanni had attempted to
place himself between Jeanne and Don Clemente at the critical moment,
and the Padre had passed her almost running; but he, Giovanni, had at
once suspected something, for Signora Dessalle had stood like a statue,
not giving him her hand, and hardly responding to his greeting. On
the terrace the Padre himself had shown uneasiness when he heard that
Signora Dessalle had arrived. His desire to avoid her had been evident;
but he was quite master of his feelings. Oh! yes, he was quite master
of his feelings. Maria was of the same opinion, and she told of her
conversation with him at the foot of the stairway. Husband and
wife slowly ascended the stairs, absorbed in contemplation of this
extraordinary drama, of the poor woman’s crushing grief, of the terrible
impression the man must have borne away with him, and--now that it
was over--of the night both must pass, wondering what would happen
to-morrow, what he would do, what she would do.

“It is well to pray over such matters, is it not?” said Maria.

“Yes, dear, it is. Let us pray that she may learn to give her love and
her sorrow to God,” the husband answered.

Hand in hand they entered their bedroom, which was divided in two by a
heavy curtain. They went to the window and looked up at the sky, praying
silently. A breath of the north wind soughed like a lament through the
oak overhanging the tiny chapel of Santa Maria della Febbre.

“Poor creature!” said Maria. It seemed to her and to her husband that
their affection for one another was more tender than ever to-night, but
nevertheless--though neither said so--both felt that there was something
deterring them from the kiss of love.

Jeanne, as soon as Noemi had closed the door of their room behind them,
fell upon her neck in a paroxysm of uncontrollable sobbing. Poor Noemi
had concluded, from the effect produced on her friend when the monk
hastened past her, that he was Maironi, and she was now overcome with
pity. She spoke most loving, tender, and sweet words to her, in the
voice of one soothing a suffering child. Jeanne did not answer, but her
sobbing continued.

“Perhaps it is better so, dear,” Noemi ventured to say. “Perhaps it is
better for you to know, that you may no longer cherish a false hope;
better for you to have seen him in that habit.”

This time an answer came between the sobs, “No, no!” Jeanne repeated
passionately and vehemently many times, and the tone, though hardly
sorrowful, was so strange that Noemi was greatly puzzled. She resumed
her soothing, but more timidly now.

“Yes, dear! yes, dear! because knowing there is no help---”

Jeanne raised her tear-stained face, “Do you not understand? It is not
he!” she said.

Noemi drew away from her embrace, amazed,

“What do you mean? Not he--! All this scene because it is not he?”

Jeanne again fell upon her neck.

“The monk who passed me, is not he,” she said sobbing; “it is the other
man!”

“What other man?”

“The one who was following him, who went away with him!”

Noemi had not even noticed this person. With a convulsive laugh Jeanne
nearly suffocated her in a close embrace.




CHAPTER III. A NIGHT OF STORMS

On his way down from the villa to the gate, Don Clemente asked himself
with secret anxiety: “Did he recognise her, or not? And if he did, what
impression did she make?” On reaching the gate he turned to him he had
called Benedetto, and scrutinised his face closely--a fleshless, pallid,
intellectual face, in which he read no sign of agitation. The eyes met
his wonderingly, almost as if questioning: “Why do you look at me thus?”
 The monk said to himself: “Probably he did not recognise her, or he
supposes me to be unaware of her arrival.” He passed his arm through
his companion’s, holding him close, and in silence turned to the left
towards the dark and noisy gorge of the Anio. When they had walked on
a few paces under the trees which border the road, he said: “Do you not
wish to question me about the meeting?” There was more tenderness in his
tone than the commonplace words demanded. His companion answered:

“Yes, tell me about it.”

The voice was husky and devoid of interest. Don Clemente said to
himself: “He certainly recognised her!” Then he talked of the meeting,
but as one preoccupied with other thoughts, without warmth, without
details; nor did his companion once interrupt him with questions or
comments.

“We separated,” he said, “without having come to any conclusion; this
was partly owing to the arrival of some foreigners. So I was not able
to arrange with Signor Giovanni about you. But I think some of us,
at least, will meet again tomorrow. And you yourself,” he added
hesitatingly, “do you, or do you not feel inclined to return?”

Benedetto, walking steadily on, answered in the same submissive tone as
before: “Are the foreign ladies I saw going to remain?”

Don Clemente pressed his arm very hard.

“I do not know,” he said, adding, much moved, and with another pressure
of the arm: “If I had only known--!”

Benedetto opened his lips to speak, but checked himself. They proceeded
thus in silence towards the two black cliffs in the noisy ravine, and
leaving the main road, which turns to cross the Anio by the Ponte di San
Mauro, took the mule-path leading to the convents, which winds up to
the cliff on the left. The enormous, slanting mass of rock before them
seemed to Don Clemente at that moment the symbol of a demoniacal power
standing in Benedetto’s way; so, too, the gathering darkness seemed to
him symbolically threatening, and threatening also the ever-increasing,
ever-deepening roar of the lonely river.

Beyond the oratory of San Mauro, where the mule-path to the convents
turns to the left, running along the side of the hill towards the
Madonnina dell’ Oro, and another mule-path leads straight into the
ravine, past the ruins of the Baths of Nero, Benedetto disengaged
himself gently from the monk’s arm, and stopped.

“Listen, Padre,” said he; “I must speak with you; perhaps at some
length.”

“Yes, my friend, but it is late; let us go into the monastery.”

Benedetto lived at the Ospizio for pilgrims, the farmhouse, which is
reached from a courtyard communicating by a great gate with the public
way and by a small gate with the corridor of the monastery, leading from
the public way to the church and to the second of the three cloisters.

“I had rather not return to the monastery tonight, Padre,” said he.

“You had rather not return?”

On other occasions during the three years he had spent in the free
service of the monastery, Benedetto had obtained permission from Don
Clemente to spend the night in prayer, out among the hills. Therefore
the master at once concluded that his disciple was passing through one
of those periods of terrible inward struggle, which forced him to flee
from his poor couch and from the shadows of his room, accomplices,
these, of the evil one, in tormenting his imagination,

“Listen to me, Padre!” said Benedetto.

His tone was so firm, so laden with the gravity of coming words, that
Don Clemente judged it wiser not to insist upon the lateness of the
hour. Hearing the beat of hoofs above them, and knowing the riders were
coming in their direction, the two stepped aside on to the small, grassy
plateau, upon which still remain humble remnants of Neronian grandeur,
which, with some arches hidden in the thick grove of hornbeams on the
opposite bank, once formed part of the same _Terme_, but are now divided
by the complaining of the Anio far below. Above those arches once dwelt
the priest of Satan, and the shameless women, who assailed the sons
of St. Benedict with their wiles. The monk thought of Jeanne Dessalle.
There, at the end of the ravine, high up above the hills of Preclaro and
of Jenne Vecchio, shone the two stars which had bean spoken of on the
Selvas’ terrace as “holy lights.”

They waited for the riders to pass. When they had done so, Benedetto, in
silence, fell upon his master’s neck. Don Clemente, full of wonder and
noticing that he trembled and was shaken by convulsive starts, concluded
that the sight of that woman had caused this emotion, and, kept
repeating to him:

“Courage, dear friend, courage; this is a trial sent by the Lord!”
 Benedetto whispered to him:

“It is not what you think.”

Having controlled his feelings, he begged the master to sit down upon a
ruined wall, against which he himself--kneeling on the grass--rested his
folded arms.

“Since this morning,” said he, “I have been warned by certain signs that
the Lord’s will concerning me is changed; but I have not been able to
understand in what way. You know what happened to me three years ago in
that little church where I was praying, while my poor wife lay dying?”

“You allude to your vision?”

“No; before the vision--having closed my eyes--I read on my eyelids the
words of Martha: ‘_Magister adest et vocat te!_’ This morning, while you
were saying Mass, I saw the same words within me. I believed this to be
an automatic revulsion of memory. After the communion I had a moment of
anxiety, for it seemed to me Christ was saying in my soul: ‘Dost thou
not understand, dost thou not understand, dost thou not understand?’ I
passed the day in a state of continual agitation, although I strove
to tire myself more than usual in the garden. In the afternoon I sat
reading a short time under the ilex tree, where the Fathers congregate.
I had St. Augustine’s _De Opere Monachorum_. Some people passed on the
upper road, talking in loud voices. I raised my head mechanically. Then,
I cannot tell why, but instead of resuming my reading, I closed the book
and fell to thinking. I thought of what St. Augustine says about manual
labour for monks, I thought of the order of St. Benedict, of Rancé, and
of how the Benedictine order might again return to manual labour. Then,
in a moment of weariness, but with my heart still full of the immense
grandeur of St. Augustine, I believed I heard a voice from the upper
world crying: ‘_Magister adest et vocat te!_’ Perhaps it was only an
hallucination, only because of St. Augustine, only some unconscious
memory of the ‘_Tolle, lege_’; I do not deny this, but, nevertheless, I
trembled, trembled like a leaf. And I asked myself fearfully, Does the
Lord wish me to become a monk? You know, _Padre mio_--I have repeated it
to you on two or three occasions--that in one particular, at least, this
would correspond with the end of my vision. But when you counselled me,
as did also Don Giuseppe Flores, not to put faith in this vision, I told
you that, to me, another reason for not putting faith in it was that
I do not feel myself worthy to be a priest, and, furthermore, that the
idea of joining any religious order is strangely repugnant to me. But
what if God should enjoin it upon me! What if this great repugnance be
but a trial! I wished to speak to you when we were on our way to the
Selvas’, but you were in haste to be there, and so it was not possible.
There, seated on the bundle of fagots under the acacias, I received the
last blow. I was weary, very weary, and for five minutes allowed myself
to be overcome by sleep, I dreamt that I was walking with Don Giuseppe
Flores under the arches of the courtyard at Praglia. I said to him
weeping: ‘Here, it was here!’ And Don Giuseppe answered with great
tenderness: ‘Yes, but do not think of that, think rather that the Lord
calls you.’ And I replied: ‘But whither, whither does He call me?’ My
anguish was so great that I awoke. I heard a voice calling from the top
of the house, and some one answered in French from the bottom of the
garden. I saw a lady leave the villa, running. I heard the greetings she
exchanged with the new-comers; I distinguished _her_ voice! At first I
was not sure of it, but presently, the voices coming nearer, I could
no longer doubt. It was she! For a second I was dazed, but only for a
second. Then a great light shone out in my mind.”

Benedetto raised his head and his clasped hands. His voice rang with
mystic ardour. “_Magister adest_,” said he. “Do you understand? The
divine Master was with me, I had naught to fear, _Padre mio!_ And I
feared naught, neither her, nor myself. I saw her coming up to the open
space. My thought was: ‘If we meet alone, I will speak to her as to a
sister, I will beg her forgiveness; perhaps God will give me a word of
truth for her. I will show her that I have hopes for her soul, and
that I do not fear for my own.” Don Clemente could not refrain from
interrupting him.

“No, no, no, my son!” he exclaimed, greatly alarmed; and while he held
the young man’s face imprisoned between his hands, he was casting about
in his mind for a means of preventing such a meeting, and of getting
Benedetto away. The Selvas, the Selvas! they must be warned!

“I can understand why you speak thus to me,” Benedetto resumed,
breathlessly; “but if I meet her, must I not seek to give her of the
good that is in me, as I once sought to give her of the evil? And have
not you yourself taught me that placing the saving of our own souls
above all things is incompatible with the love of God above all things?
That when we love truly we do not think of ourselves? That we strive
only to do the will of the person beloved, and desire that others do the
same? That thus we are sure of salvation, and that he who constantly has
in mind the saving of his own soul risks losing it?”

“That is very true, very true, my dear friend,” answered the Padre,
stroking his hair. “But nevertheless to-morrow you must go to Jenne,
and remain there until I send for you. I will give you a letter to the
parish priest, who is a most worthy man, and you can stay with him. Do
you understand? And now we will go to the monastery, for it is late!”

He rose and obliged Benedetto to do the same. Above their heads the
clock of Santa Scolastica was ringing the hour. Was it ten o’clock,
or was it eleven? Don Clemente had not counted the strokes from the
beginning, and feared the worst; for with all these conflicting emotions
he had lost account of time. What was going to happen? Who could have
foreseen? And what would take place now? They left the grassy plateau
and started up the steep and rocky mule-path, Don Clemente in front,
and Benedetto following close behind; both silent and with stormy souls,
while the deep voice of the Anio answered their thoughts. At a bend of
the path they see the lights of distant Subiaco. Only a few, however, so
it is probably eleven o’clock! Presently a dark corner of the inclosure
of Santa Scolastica looms before the wayfarers. Benedetto is thinking by
what a mysterious way God has led him from the _logge_ at Praglia, where
Jeanne tempted and conquered him, to this toilsome ascent amidst
the gloom towards another holy spot, with Jeanne near, and his heart
anchored in Christ.

In the meantime, the reasons for practical prudence which pressed
upon Don Clemente at this time of distress, and the reasons for ideal
holiness which in calmer moments he had taught his beloved disciple,
were contending for supremacy over Benedetto’s will, no longer so
steadfast as in the beginning; the first striving at close quarters, and
with imperious violence; the second, from a distance and by means only
of their stern and sad beauty. It seemed to him the two “holy lights”
 high above the dark angle of the inclosure were watching him sternly and
sadly. Oh! unholy earth, he thought; oh! sad earth! And, perhaps, unholy
prudence, sad prudence--earthly prudence!

Upon reaching the corner, the two wayfarers turned to the left, leaving
the deep roar of the Anio behind them. They passed the great gate of
the monastery, and having turned the other corner of the inclosure, and
traversed the long, dark passage which runs beneath the library, reached
a low door. Don Clemente rang the bell. They would be obliged to wait
some time, for at nine o’clock, or shortly after, all the keys of the
monastery were taken to the Abbot.

“Then you will allow me to remain outside?” Benedetto asked.

On other occasions when the master had granted him this permission, he
had climbed the bare heights of Colle Lungo above the monastery, and
passed the night in prayer, either there, or on the heights of Taleo,
or on the rocky hillside which is crossed in going from the oratory of
Santa Crocella to the grove of the Sacro Speco. The master hesitated
a moment; he had not thought of this wish of Benedetto’s again. And
precisely to-day his disciple had looked to him more emaciated, more
bloodless, than usual; he feared for his health, which was much impaired
by the fatigues of labour in the fields, by penance, and by a life
devoid of comfort. This the master told him.

“Do not consider my body,” the young man pleaded humbly and ardently.
“My body is infinitely remote from me! Fear rather that I may not do all
that is possible to ascertain the Divine Will!”

He added that he would also pray for light concerning this meeting, and
that he had never felt God so near as when praying on the hills. The
master took his face between his hands, and kissed him on the forehead.

“Go,” said he.

“And you will pray for me?”

“Yes, _nunc et semper_.”

Steps in the corridor. A key turns in the lock. Benedetto vanishes like
a shadow.

       *       *       *       *       *

Good old Fra Antonio, the doorkeeper of the monastery, did not betray
the fact that he had expected to see Benedetto also, and, with that
dignified respect in which were blended the humility of an inferior and
the pride of an old and honest retainer, he told Don Clemente that the
Father Abbot was waiting for him in his private apartment. Don Clemente,
carrying a tiny lantern, went up to the great corridor, out of which the
Abbot’s rooms and his own opened.

The Abbot, Padre Omobono Ravasio of Bergamo, was waiting for him in
a small salon dimly lighted by a poor little petroleum lamp. The
_salottino_, in its severe, ecclesiastical simplicity, held nothing of
interest, save a canvas by Morone--the fine portrait of a man; two small
panels with angels’ heads, in the style of Luini; and a grand piano,
loaded with music. The Abbot, passionately fond of pictures, music, and
snuff, dedicated to Mozart and Haydn a great part of the scant leisure
he enjoyed after the performance of his duties as priest and ruler. He
was intelligent, somewhat eccentric, and possessed of a certain amount
of literary, philosophical, and religious learning which, however,
stopped short with the year 1850, he having a profound contempt for all
learning subsequent to that date. Short and grey-haired, he had a clever
face. A certain curtness of manner, and his rough familiarity, had
astonished the monks, accustomed to the exquisitely refined manners of
his predecessor, a Roman of noble birth. He had come from Parma, and had
assumed his duties only three days previously.

Don Clemente knelt before him and kissed his hand.

“You have strange ways here at Subiaco,” said the Abbot. “Is ten o’clock
the same as eleven o’clock to you?”

Don Clemente apologised. He had been detained by a duty of charity. The
Abbot invited him to be seated,

“My son,” said he, “are you sleepy?” Don Clemente smiled without
answering.

“Well,” the Father Abbot continued, “you have wasted an hour of sleep,
and now I have my reasons for robbing you of a little more. I intend
to speak to you about two matters. You asked my permission, to visit a
certain Selva and his wife. Have you been there? Yes? Can you assure me
that your conscience is at rest?”

Don Clemente answered unhesitatingly, but with a movement of surprise:

“Yes, most certainly.”

“Well, well, well,” said the Abbot, and took a large pinch of snuff with
evident satisfaction. “I do not know these Selvas, but there are people
in Rome who do know them, or, at least, think they do. Signor Selva is
an author, is he not? Has he not written on religion? I fancy he is a
Rosminian, judging by the people who are opposed to him; people unworthy
to tie Rosmini’s shoe-strings; but let us discriminate! True Rosminians
are those at Domodossola, and not those who have wives, eh? Very well
then, this evening after supper I received a letter from Rome. They
write me--and you must know my correspondent is one of the mighty--that
precisely to-night a conventicle was to be held at the house of this
false Catholic, Selva, who had summoned to it other malignant insects
like himself; that probably you would wish to be present, and that I was
to prevent your going. I do not know what I should have done, for when
the Holy Father speaks I obey; if the Holy Father does not speak, I
reflect. But, fortunately for you, you had already started. There are
really some good people who will ferret out heretics in Paradise itself!
Now you tell me that your conscience is quiet. Am I not then to believe
what the letter says?”

Don Clemente replied that there had certainly been neither heretics nor
schismatics at Signor Selva’s house. They had talked of the Church, of
her ills, and of possible remedies, but in the same spirit in which the
Abbot himself might speak.

“No, my son,” the Abbot answered. “It is not for me to reflect upon the
ills of the Church, or upon possible remedies. Or rather, I may reflect
upon these matters, but I must speak of them only to God, that He
Himself may then speak of them to the proper persons. And do you do
the same. Bear this in mind, my son! The ills exist, and perhaps the
remedies also exist, but--who knows?--these remedies may be poisons, and
we must let the Great Healer apply them. We, for our part, must pray. If
we did not believe in the communion of saints, what would, there be to
do in the monasteries? So for the sake of our peace of mind, my son, do
not return to that house. Do not again ask permission to go there.”

The Abbot had ended in a paternal tone, and now laid an affectionate
hand upon his monk’s shoulder. Don Clemente was much grieved at the
thought of not seeing his good friends again, and especially not to
be able to confer with Signor Giovanni the next day, to warn him of
Benedetto’s danger, and to consult with him concerning a means of
defence.

“They are Christians of gold,” he said sadly, and in submissive tones.

“I believe you,” replied the Abbot. “They are probably far better than
the zealots who write these letters. You see I speak my mind. You come
from Brescia, eh? Well, I come from Bergamo. In either place they would
be called _piaghe_--festers! They are indeed festers of the Church. I
shall answer in a fitting tone. My monks take no part in meetings of
heretics. But, nevertheless, you will not revisit the Selvas.”

Don Clemente kissed the hand of the fatherly old man resignedly.

“And now I come to the other question,” said the Abbot. “I learn that
a young man whom you installed there has lived for three years at the
_Ospizio_ for pilgrims, where, as a rule, only the herder should have a
permanent abode. Oh, I know, of course, that my predecessor sanctioned
what you did! This young man is greatly attached to you, you are his
spiritual director, and you encourage him to study in the library. It
is true that he also works in the kitchen-garden, true that he displays
great piety, that he is a source of edification to all, still--as he
does not appear to have any intention of becoming a monk--his presence
at our _Ospizio_, where he has had a place for three years, Is somewhat
irregular, What can you tell concerning this matter? Come, let us hear.”

Don Clemente knew that some of his brother monks--and not the
oldest, but precisely the youngest among them--did not approve of the
hospitality the late Abbot had extended to Benedetto. Neither was the
attachment existing between himself and Benedetto entirely to their
taste. Don Clemente had already had trouble on this account. He now at
once perceived that certain brothers had lost no time, but had already
tried to influence the new Abbot. His fine face flushed hotly. He did
not answer immediately, wishing first to quell the anger burning within
him by an act of mental forgiveness. At last he assured the Abbot that
it was both, his duty and his wish to enlighten him.

“This young man,” he began, “Is a certain Piero Maironi of Brescia. You
must surely have heard of the family. His father, Don Franco Maironi,
married a woman without birth or money. His parents were already dead at
the time, and he lived with his paternal grandmother, Marchesa Maironi,
an imperious and proud woman.”

“Oh!” exclaimed the Abbot, “I knew her! A perfect terror! I remember her
well. In Brescia they called her the ‘Marchesa _Haynau_’ [Footnote: In
allusion to the terrible Austrian, General Haynau, who, on account
of his cruelty to the Italian patriots, was surnamed the “Hyena of
Brescia.”--TRANSLATOR.] She had twelve cats and wore a great black wig!
I remember her well!”

“I knew her only by reputation,” Don Clemente continued, smiling, while
the Abbot, with a sort of guttural purr, took a generous pinch of snuff,
to rid himself of the bad taste this unpleasant memory had left.

“Well, the grandmother would not hear of this ill-assorted marriage. The
young couple therefore were guests in the house of the bride’s uncle,
she being also an orphan. He, Don Franco, enlisted in 1859, and died
of the wounds he received. His wife died soon after. The little boy was
cared for by the grandmother, Marchesa Maironi, and, after her death,
by certain Venetian relations of hers, of the name of Scremin. The
grandmother left him very wealthy. He married a daughter of these
Scremins,’ who, unfortunately, went mad soon after her marriage, I
believe. Piero felt this affliction keenly, and led a life of retirement
until he had the misfortune to come in contact with a woman separated
from her husband. Then a period of transgression set in; he transgressed
morally and in matters of faith. At last (it seems like a miracle
performed by the Lord Himself) the wife in her dying moments recovered
her reason, summoned her husband, spoke with him, and then died the
death of a saint. This death turned Piero’s heart towards God; he left
the woman, renounced his rights, left everything, and fled from his home
in the night, telling no one whither he was going. Having met me once at
Brescia, where I had gone to visit my sick father, and knowing I was
at Subiaco, he came here. He was, moreover, fond of our Order, and
cherished certain memories connected with our poor Praglia. He told
me his story, entreating me to help him lead a life of expiation. I
supposed he aspired to enter the Order. But he told me that, on the
contrary, he did not feel himself worthy; that he had not as yet been
able to ascertain the Divine Will on this point; that he wished, in
the meantime, to do penance, to labour with his hands, to earn his
bread--only a crust of bread. He told me other things; he spoke of
certain incidents of a supernatural character which had happened to him.
I at once told the late Father Abbot about him, and we decided to lodge
him in the _Ospizio_, to let him work within the inclosure, helping the
kitchen-gardener, and to provide him with the frugal fare he craved. In
three years he has never once tasted coffee, wine, milk, or eggs. He
has touched nothing save bread, _polenta_, fruit, herbs, oil, and pure
water, He has led the life of a saint, all can assure you of that. Still
he believes himself the greatest sinner on earth!”

“Hm!” the Abott ejaculated thoughtfully, “Hm! I see! But why does he not
join the Order? Then, another thing: I know he has passed several nights
outside the inclosure.”

Don Clemente felt his face once more aflame. “In prayer,” he said.

“That may be, but perhaps some may not believe it. You know what Dante
says:

  Ad ogni ver che ha faccia di menzogna
  Dee l’uom chiuder la bocca quant’ei puote,
  Però che senza colpa fa vergogna.”
   [Footnote:Aye to that truth which has the face of falsehood
  A man should close his lips as far as may be,
  Because without his fault it causes shame.
--Longfellow’s _Translation of the “Inferno.”_]

“Oh!” Don Clemente exclaimed, blushing, in his modest dignity, for those
who were capable of harbouring vile suspicions.

“Forgive me, my son!” said the Abbot. “He is not accused, the
appearances alone are criticised. Do not vex yourself. It is wiser to
pray in the house! And these incidents of a supernatural character--pray
tell me about them.”

Don Clemente said they were visions--voices heard in the air.

“Hm! Hm!” ejaculated the Abbot, with a complicated play of wrinkled
forehead, eyebrows, and lips, as if he were swallowing a mouthful of
vinegar.

“You said his name was--? His real name?”

“Piero, but when he came here he wished to part with that name, and
begged me to give him another. I chose ‘Benedetto’--it seemed the most
appropriate.” At this point the Abbot expressed a wish to see Signor
Benedetto, and desired Don Clemente to send him to him on the following
morning after the office in the choir. At this Don Clemente was somewhat
embarrassed, and had to confess that he could not promise to do so,
because, as it happened, the young man had gone out among the hills to
pass the night in prayer, and he did not know precisely at what hour
he would return. The Abbot was greatly annoyed, and mumbled a series of
reproaches and caustic remarks. Don Clemente therefore decided to tell
him of the meeting with Signora Dessalle, the former mistress; of what
had followed on the way home, of his determination to send Benedetto to
Jenne, and to oblige him to remain there until the woman had gone. The
Father Superior kept up a continuous, low grumbling, and heard him with
knitted brows.

“Here,” he exclaimed at last, “you are going back to the days of St.
Benedict! to the wiles of shameless women! Let your Benedetto go, let
him go, let him go! To Jenne and farther still! And you were not going
to tell me this? Did it seem a matter of slight consequence? Was it of
no consequence that intrigues of this sort should be carried on round
the monastery? Now go; go, I say!”

Don Clemente was about to answer that he had not known of any intrigue,
nor if the woman had recognised his disciple; that at any rate he had
already informed Benedetto of his intention of sending him away; but he
silenced this useless self-justification and, kneeling, took leave of
the Abbot.

Don Clemente took up again the tiny lantern, which he had left in the
corridor, but did not go to his cell. Slowly, very slowly, he walked to
the end of the corridor; slowly, very slowly, and not without frequent
pauses, he descended by a little winding stair to the other passage
leading to the chapter-hall. The thought of his beloved disciple
wandering amidst the darkness on the mountains; the anticipation of
the resolutions he might form, after communing with his God; the covert
hostility of his brother monks; the Abbot’s frowns and doubts; the fear
that he would oblige Benedetto to choose between leaving the convent
and taking the monastic vows, all weighed heavily upon his heart.
Benedetto’s mystic fervour, his great and unconscious humility, his
progress in comprehending the Faith according to the ideas originating
with Signor Giovanni, a new lucidity of thought which flashed from him
in conversation, the growing strength of their mutual affection, had
awakened in him hopes of a revelation of Divine Grace, of Divine Truth,
of Divine Power for the saving of souls, to be made, at no distant
period, through this outcast of the world. They had said at the meeting
at Signor Selva’s house, “A saint is needed.” The first to affirm this
had been the Swiss Abbé. Others had said that the saint should be a
layman. This was moreover his own opinion, and Benedetto’s repugnance
to a monastic life seemed to him providential. The coming of the woman
seemed almost providential also, forcing him as it did to leave the
convent. But what was happening out on the hills? What words was God
uttering in his heart? And if--

This unexpected, formidable _if_ flashing into his mind stopped the
ponderer in his slow walk. _“Magister adest et vocat te!”_ Perhaps the
Divine Master Himself was even now calling Benedetto to serve Him in the
habit of a monk.

He ceased thinking, terrified, and, having set the tiny lantern down,
passed from the chapter-hall into the church, directing his steps
towards the chapel of the Sacrament. With that dignity of which no
internal storm could rob his refined bearing and the lofty beauty of his
face, he sank upon his knees at the desk which stands in the centre of
the chapel, between the four columns, under the lamp, raising his eyes
to the tabernacle.

The Teacher of the Way, of Truth, of Life, the Beloved of the soul, was
there, and sleeping, as He had slept on that stormy night on the Lake
of Gennesaret, between Gadara and Galilee, in the bark which other
wave-tossed barks followed through the roaring darkness. He was there,
praying as on that other night, alone, on the hillside. He was there,
saying with His sweet eternal voice: “Come unto Me all ye who suffer,
all ye who are heavy laden, come unto Me.” He was there and speaking,
the living Christ: “Believe in Me, for I am with you; I am your
strength, and I am peace. I the Humble, son of the Almighty; I the Meek,
son of the Terrible; I who prepare hearts for the kingdom of justice,
for the future union of all with Me in My Father.” He, the Merciful, was
there in the tabernacle, breathing the ineffable invitation: “Come, open
thy heart; give thyself up to Me!”

And Clemente gave himself up, confiding to Him what he had never
confessed even to himself. He felt that everything in the ancient
monastery was dying, save Christ in the tabernacle. As the germ-cell
of ecclesiastical organism, the centre from which Christian warmth
irradiates upon the world, the monastery was becoming ossified by the
action of inexorable age. Within its walls noble fires of faith
and piety, enclosed--like the flames of the candles burning on the
altars--in traditional forms, were consuming their human envelope, their
invisible vapours rising towards heaven, but sending no wave of heat or
of light to vibrate beyond the ancient walls. Currents of living air no
longer swept through the monastery, and the monks no longer, as in the
first centuries, went out in search of them, labouring in the woods and
in the fields, co-operating with the vital energies of nature while
they praised God in song. His talks with Giovanni Selva had brought him
indirectly, and little by little, to feel thus regarding the monastic
life in its present form, although he was convinced that it has
indestructible roots in the human soul. But now, perhaps for the first
time, he looked his belief squarely in the face. For a long time his
wish and his hope had been that Benedetto might become a great gospel
labourer; not an ordinary labourer, a preacher, a confessor, but an
extraordinary labourer; not a soldier of the regular army, hampered
by uniform and discipline, but a free champion of the Holy Spirit. The
monastic laws had never before appeared to him in such fierce antagonism
with his ideal of a modern saint. And now, what if the Divine Will
concerning Benedetto should reveal itself contrary to his desires?

Ah! was he not already almost on the verge of committing mortal sin?
Had he not been about to judge the ways of God, he presumptuous dust?
Prostrate upon the kneeling-stool, he sought to merge himself in
the Almighty, praying silently for forgiveness, for a revelation to
Benedetto of the Divine Will, and ready to worship it, whatever it
might be, from this time forth. As he rose, with a natural ebbing of the
mystic wave from his heart, his eyes still turned towards the altar, but
no longer fixed upon the tabernacle, he could not refrain from thinking
of Jeanne Dessalle and of what Benedetto had said. The very indifferent
picture above the altar represented the martyr Anatolia offering,
from Paradise, the symbolical palms to Audax, the young pagan who had
attempted to seduce her, but whom, instead, she had led to Christ.
Jeanne Dessalle had seduced Benedetto; of this Don Clemente had no
doubts, notwithstanding Benedetto’s attempt to exonerate her and accuse
himself. What if she should now be converted through him? Was it perhaps
right that he should try? Was Benedetto’s impulse really more Christian
than his own fears and the Abbot’s scruples? As he crossed the
church with bowed head, Don Clemente’s mind was struggling with these
questions. Anatolia and Audax! He remembered that a sceptical foreigner,
upon hearing the explanation of the picture from him, had said: “Yes,
but what if neither of them had been put to death? And what if Audax had
been a married man?”

These jesting words had seemed to him an unworthy profanation. He
thought of them again now, and, sighing, took up the little lantern he
had left on the floor in the chapter-hall.

Instead of going towards his cell he turned into the second cloister
to look at the ridge of the Colle Lungo, where, perhaps, Benedetto was
praying. Some stars were shining above the rocky, grey ridge, spotted
with black, and their dim light revealed the square of the cloister, the
scattered shrubs, the mighty tower of Abate Umberto, the arcades, the
old walls, which had stood for nine centuries, and the double row of
little stone friars ascending in procession upon the arch of the great
gate where Don Clemente stood, lost in contemplation. The cloister and
the tower stood out majestic and strong against the darkness. Was
it indeed true that they were dying? In the starlight the monastery
appeared more alive than in the sunlight, aggrandised by its mystic
religious communing with the stars. It was alive, it was big with many
different spiritual currents, all confused in one single being, like the
different wrought and sculptured stones, which, united, formed its
body; like different thoughts and sentiments in a human conscience.
The ancient stones, inclosing souls which love had mingled with them,
saturated with holy longings and holy sorrows, with groans and prayers,
radiated a dim something which penetrated the subconsciousness. They
had the power of infusing strength into those of God’s labourers who, in
arid moments, withdrew from the world, seeking brief repose among them,
as a spring of water infuses strength into the reaper on the lonely
hills. But in order that the life of the stones might continue, a
ceaseless living stream must flow through them, a stream of adoring and
contemplating spirits. Don Clemente felt something akin to remorse for
the thoughts he had harboured in the church about the decrepitude of
the monastery; thoughts which had sprung from his own personal judgment,
pleasing to his self-esteem, and therefore tainted by that arrogance
of the spirit which his beloved mystics had taught him to discern and
abhor. Clasping his hands, he fixed his gaze on the wild ridge of the
hill, picturing to himself Benedetto praying there, and, in an act of
silent renunciation, he humbly relinquished his own desires concerning
the young man’s future. He praised God should He choose to let him
remain a layman; he praised God should He choose to make him a monk,
should He reveal His will, or should it remain hidden. “_Si vis me
esse in luce sis benedictus, si vis me esse in tenebris sis iterum
benedictus._” And then he sought his cell.

As he passed the Abbot’s door in the broad corridor where the two dim
lamps were still burning, he thought of the talk he had had with the old
man, of those maxims of his concerning the ills affecting the Church,
and the wisdom of struggling against them. He remembered something
Signor Giovanni had said about the words “_Fiat voluntas tua_,” which
the majority of the faithful understand only as an act of resignation,
and which really point out the duty of working with all our strength for
the triumph of Divine Law in the field of human liberty. Signor Giovanni
had made his heart beat faster, and the Abbot had made it beat more
slowly: which had spoken the word of life and of truth?

His cell was the last one on the right, near the balcony which overlooks
Subiaco, the Sabine Hills, and the shell-shaped tract watered by the
Anio. Before entering his cell Don Clemente stopped to look at the
distant lights of Subiaco; he thought of the little red villa, nearer
but not discernible; he thought of the woman. Intrigues, the Abbot had
said. Did she still love Piero Maironi? Had she discovered, did she know
that he had sought refuge at Santa Scolastica? Had she recognised him?
If so, what did she propose to do? Probably she was not staying in the
Selvas’ very small lodging, but was at some hotel in Subiaco. Were those
distant lights fires in an enemy’s camp? He made the sign of the cross,
and entered his narrow cell, for a short rest until two o’clock, the
hour of assembly in the choir.

Benedetto took the road to the Sacro Speco. Beyond the further corner
of the monastery he crossed the dry bed of a small torrent, reached the
very ancient oratory of Santa Crocella on the right, and climbed the
rocky slope which tumbles its stones down towards the rumbling Anio and
faces the hornbeams of the Francolano, rising, straight and black, to
the star-crowned cross on its summit. Before reaching the arch which
stands at the entrance to the grove of the Sacro Speco, he left the
road, and climbed up towards the left, in search of the scene of his
last vigil, high above the square roofs and the squat tower of Santa
Scolastica. The search for the stone where he had knelt in prayer on
another night of sorrow distracted his thoughts from the mystic fire
which had enveloped him, and cooled its ardour. He soon perceived this
and was seized with a heavy sense of regret, with impatience to rekindle
the flame, enhanced by the fear of not succeeding in the attempt, by
the feeling that it had been his own fault, and by the memory of other
barren moments. He was growing colder, ever colder. He fell upon his
knees, calling upon God in an outburst of prayer. Like a small flame
applied in vain to a bundle of green sticks, this effort of his will
gradually weakened without having moved the sluggish heart, and left him
at last in vague contemplation of the even roar of the Anio. His senses
returned to him with a rush of terror! Perhaps the whole night would
pass thus; perhaps this barren coldness would be followed by burning
temptation! He silenced the clamour of his fervid imagination, and
concentrated his thoughts on his determination not to lose courage. He
now became firmly convinced that hostile spirits had seized upon him. He
would not have felt more sure of this had he seen fiendish eyes
flashing in the crevices of the neighbouring rocks. He felt conscious
of poisonous vapours within him; he felt the absence of all love, the
absence of all sorrow; he felt weariness, a great weight, the advance of
a mortal drowsiness. Once more he fell into stupid contemplation of the
noise of the river, and fixed his unseeing eyes upon the dark woods of
the Francolano. Before his mental vision passed slowly, automatically,
the image of the evil priest, who had lived there with his court of
harlots. He felt weary from kneeling, and let himself sink to the
ground. Again he was the slow automaton. With a painful effort he rose
to a sitting posture, and dropped his hand upon the tufts of soft,
sweet-smelling grass, pushing up between the stones. He closed his eyes
in enjoyment of the sweetness of that soft touch, of the wild odour,
of rest, and he saw Jeanne, pale under the drooping brim of her black,
plumed hat, smiling at him, her eyes wet with tears. His heart beat
fast, fast, ever faster; a thread, only a thread of will-power held him
back on the downward slope leading him to answer the invitation of
that face. With wide eyes, his arms extended, his hands spread open,
he uttered a long groan. Then, suddenly fearing some nocturnal wayfarer
might have heard him, he held his breath, listening. Silence: silence in
all things save the river. His heart was growing more calm. “My God! my
God!” he murmured, horrified at the he had been in, at the abyss he had
crossed. He clung with his eyes, with his soul, to the great, sacred,
cube-shaped Santa Scolastica, down below with its squat, friendly tower,
which he loved. In spirit he passed through the shadows and the roofs;
he had a vision of the church, of the lighted lamp, of the tabernacle,
of the Sacrament, at which he gazed hungrily. With an effort he pictured
to himself the cloisters, the cells, the great crosses near the monks’
couches, the seraphic face of his sleeping master. He continued in this
effort as long as possible, checking in anguish of soul frequent flashes
of the drooping plumed hat and of the pale face, until these flashes
grew fainter, and were finally lost in the unconscious depths of his
soul. Then he rose wearily to his feet, and slowly, as though his
movements were controlled by a consciousness of great majesty, he
clasped his hands and rested his chin upon them. He concentrated his
thoughts on the prayer from the _Imitation: “Domine, dummodo
voluntas mea recta et firma ad te permaneat, fac de me quid-quid tibi
placuerit.”_ He was no longer inwardly agitated; it seemed to him that
the evil spirits had fled, but no angels had as yet entered into him.
His weary mind rested upon external things: vague forms, the flakes of
white among the shadows, the distant hoot of an owl among the hornbeams,
the faint scent of the grass which still clung to his clasped hands upon
the grass, before Jeanne’s sad smile had appeared to him. Impetuously
he unclasped his hands and turned his hungry eyes towards the monastery.
No, no, God would not allow him to be conquered! God had chosen him to
do His own work. Then from the depths of his soul, and independently of
his will, arose images, which, in obedience to his master’s counsels, he
had not allowed himself to evoke since his arrival at Santa Scolastica;
images of the vision, a written description of which he had confided to
Don Giuseppe Flores.

He saw himself in Rome at night, on his knees in Piazza San Pietro,
between the obelisk and the front of the immense temple, illumined by
the moon. The square was deserted; the noise of the Anio seemed to him
the noise of the fountains. A group of men clad in red, in violet and
in black, issued forth from the door of the temple and stopped on the
steps. They fixed their gaze upon him, pointing with their forefingers
towards Castel Sant’ Angelo, as if commanding him to leave the sacred
spot. But now it was no longer the vision, this was a new imagining.
He was standing, straight and bold, before the hostile band. Suddenly
behind him he heard the rumbling of hastening multitudes pouring into
the square in streams from all the adjacent streets. A human wave swept
him along, and, proclaiming him the reformer of the Church, the true
Vicar of Christ, set him upon the threshold of the temple. Here he faced
about, as if ready to affirm his world-wide authority. At that moment
there flashed across his mind the thought of Satan offering the kingdoms
of the world to Christ. He fell upon the ground, stretching himself
face downward on the rock, groaning in spirit: “Jesus, Jesus, I am
not worthy, not worthy to be tempted as Thou wast!” And he pressed his
tightly closed lips to the stone, seeking God in the dumb creature. God!
God! the desire, the life, the ardent peace of the soul! A breath of
wind blew over him, and moved the grass about him.

“Is it Thou?” he groaned. “Is it Thou, is it Thou?”

The wind was silent.

Benedetto pressed his clenched hands to his cheeks, raised his head,
and, resting his elbows on the rock, listened, for what he knew not.
Sighing he rose to a sitting posture. God will not speak to him. His
weary soul is silent, barren of thought. Time creeps slowly on. To
refresh itself, the weary soul makes an effort to recall the last part
of the vision, its soaring flight through a stormy nocturnal sky to meet
descending angels. And he reflects dimly: “If this fate awaits me,
why should I repine? Though I be tempted I shall not be conquered, and
though I be conquered still God will raise me up again. Neither is it
necessary to ask what His will is concerning me. Why not go down, and
sleep?”

Benedetto rose, his head heavy with leaden weariness. The sky was hidden
by thick clouds as far as the hills of Jenne, where the valley of the
upper Anio turns. Benedetto could hardly distinguish the black shadow
of the Francolano opposite, or the livid, rocky slope at his feet. He
started down, but stopped after a few steps. His legs would not support
him, a rush of blood set his face aflame. He had scarcely broken his
fast for thirty hours, having eaten only a crust of bread at noon. He
felt millions of pins pricking him, felt the violent beating of his
heart, felt his mind becoming clouded. What was that tangle of serpents
winding themselves about his feet, in the disguise of innocent grasses?
And what sinister demon was that, waiting for him down there, crouching
on all fours on a rock, disguised as a bush and ready to jump upon him?
Were not the demons waiting for him at the monastery also? Did they not
nest in the openings of the great tower? Was there not a black flame
flashing in those openings? No, no, not now; now they were staring at
him like half-closed and mocking eyes. Was this the rumbling of the
Anio? No, rather the roaring of the triumphant abyss. He did not
entirely credit all he saw and heard, but he trembled, trembled like a
reed in the wind, and the millions of pins were moving over his whole
body. He tried to free his feet from the tangle of serpents, and did not
succeed. From terror he passed to anger: “I _must_ be able to do it!”
 he exclaimed aloud. From the gloomy gorge of Jenne, the dull rumble of
thunder answered him. He glanced in that direction. A flash of lightning
rent the clouds and disappeared above the blackness of Monte Preclaro.
Benedetto tried again to free his feet from the serpents, and again the
leonine voice of the thunder threatened him.

“What am I doing?” he asked himself, trying to understand. “Why do I
wish to go down?” He no longer knew, and was obliged to make a mental
effort to recall the reason. That was it! He had decided to go down and
sleep, because one sure of the kingdom of heaven has no need of prayer.
Then, like the lightning flashing round him, came a flash within him:

“I am tempting God!”

The serpents pressed him tighter; the demon crept towards him on all
fours, up the rocky slope, all hellishly alive with fierce spirits; the
black flames burst forth in the openings of the great tower, the abyss
the while howling, triumphant! Then the sovereign roar of the thunder
rumbled through the clouds: “Thou shalt not tempt the Lord thy God!”
 Benedetto raised his face and his clasped hands towards heaven,
worshipping as best he might with the last glimmer of clouded
consciousness. He swayed, spread wide his arms, clutching the air.
Slowly he bent backwards, fell prostrate upon his back on the hillside,
and then lay motionless.

       *       *       *       *       *

His body, motionless midst the rush of the thunderstorm, lay like an
uprooted trunk, among the straining gorse and the waving grass. His soul
must have been sealed by the central contact with the Being without time
and without space, for when Benedetto first regained consciousness he
had lost all sense of place and of time. His limbs felt strangely light;
he experienced a pleasant sensation of physical exhaustion, and his
heart was flooded with infinite sweetness. First upon his face, then
upon his hands, he felt innumerable slight touches, as though loving,
animate atoms of the air were gently tickling him; he heard a faint
murmur of timid voices round what seemed to be his bed. He sat up and
looked about him, dazed, but at peace; forgetful of the where and the
when, but perfectly at peace and filled with content by the quiet, inner
spring of vague love, which flowed through all his being, and overflowed
upon surrounding things, upon the sweet little lives about him, that
thus came to love him in turn. Smiling at his own bewilderment, he
recognised the where and the how. The when he could not recognise, nor
did he desire to do so. Neither did he question whether hours or minutes
had passed since his fall, so content was he in the blessed present. The
storm had rolled down towards Rome. In the murmur of the rain falling
softly, without wind; in the great voice of the Anio, in the restored
majesty of the mountains, in the wild odour of the damp rocky slope, in
his own heart, Benedetto felt something of the Divine mingling with the
creature, a hidden essence of Paradise. He felt that he was mingling
with the souls of things, as a small voice mingles with an immense
choir, felt that he was one with the sweet-smelling hill, one with the
blessed air. And thus submerged in a sea of heavenly sweetness, his
hands resting in his lap, his eyes half closed, soothed by the soft,
soft rain, he gave himself up to enjoyment, not however, without a vague
wish that those who do not believe, those who do not love, might also
know such sweetness. As his ecstasy diminished his mind once more
recalled the reason of his presence on the lonely hill, in the darkness
of night; recalled the uncertainties of the morrow, and Jeanne, and
his exile from the monastery. But now his soul anchored in God, was
indifferent to uncertainties and doubts, as the motionless Francolano
was indifferent to the quiverings of its cloak of leaves. Uncertainties,
doubts, memories of the mystic vision, departed from him in his profound
self-abandonment to the Divine Will, which might deal with him as it
would. The image of Jeanne, which he seemed to contemplate from the
summit of an inaccessible tower, awakened only a desire to labour
fraternally for her good. Calm reason having fully resumed its sway,
he perceived that the rain had drenched his clothes and that it still
continued to fall softly, softly. What should he do? He could not go
back to the _Ospizio_ for pilgrims, for the herder would be asleep,
and he would not wake him to get in, nor would this, indeed, be easy to
accomplish. He determined to seek shelter under the evergreen oaks of
the Sacro Speco. He rose wearily, and was seized with dizziness. He
waited a short time, and then crept down very, very slowly, towards the
path which leads from Santa Scolastica to the arch at the entrance to
the grove. Exhausted he let himself sink upon the ground there, in the
dark shadow of the great evergreen oaks, bent and spreading upon the
hillside, their arms flung wide; there between the dim light on the
slope beyond the arch to the right, and the dim light on the slope in
front of the grove to the left.

He longed for a little food, but dared not ask it of God, for it would
be like asking for a miracle. He was prepared to wait for the dawn. The
air was warm, the ground hardly damp; a few great drops fell, here and
there, from the leaves of the evergreen oaks. Benedetto sank into a
sleep so light that it hardly made him unconscious of his sensations,
which it transformed into a dream. He fancied he was in a safe refuge
of prayer and peace, in the shadow of holy arms extended above his head;
and it seemed to him he must leave this refuge for reasons of which the
necessity was evident to him, although he was unaware of their nature.
He could go by a door opening on to the road which leads down to the
world, or he could go by the opposite door, taking a path which rose
towards sacred solitudes. He hesitated, undecided. The falling of a
great drop near him made him open his eyes. After the first moment of
numbness he recognised the arch on the right, where the road begins
which leads down to Santa Scolastica, to Subiaco, to Rome; and on
the left the path which rises toward the Sacro Speco. He noticed with
astonishment that on both sides, beyond the evergreen oaks, the bare
rocks looked much whiter than before; that many little streaks of light
were glinting through the foliage above his head. Dawn? Was it dawn?
Benedetto had thought it was little past midnight. The hour struck at
Santa Scolastica--one, two, three, four. It was indeed morning, and it
would be lighter still--for it no longer rained-were the sky not one
heavy cloud from the hills of Subiaco to the hills of Jenne. A step in
the distance; some one coming up towards the arch.

It was the herder of Santa Scolastica who, for special reasons, was
carrying the milk to the Sacro Speco at that unusually early hour.
Benedetto greeted him. The man started violently at the sound of his
voice, and nearly let the jug of milk fall.

“Oh, Benedé!” he exclaimed, recognising Benedetto, “are you here?”

Benedetto begged for a drink of milk, for the love of God!

“You can explain to the monks,” said he. “You can say I was exhausted,
and asked for a little milk, for the love of God.”

“Yes, yes! It is all right! Take it! Drink!” the man exclaimed, for he
believed Benedetto to be a saint. “And have you passed the night out
here? You were out in all that rain? Good Lord! how wet you are! You are
soaked through like a sponge!” Benedetto drank.

“I thank God,” he said, “for your Madness and for the blessing of the
milk.”

He embraced the man, and years afterwards the herder, Nazzareno Mercuri,
used to tell that while Benedetto held him in his arms, he, Nazzareno
did not seem to be himself; that his blood first turned to ice and then
to fire; that his heart beat hard, very hard, as it did the first time
he received Christ in the Sacrament; that a terrible headache which
had tormented him for two days suddenly disappeared; that then he had
realised he was in the arms of a saint, a worker of miracles; and that
he had fallen on his knees at his feet! In reality he did not fall on
his knees, but stood as one petrified, and Benedetto had to say twice
to him: “Now go, Nazzareno; go, my dear son.” Having despatched him thus
lovingly on

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