"No. I have read Saint Catherine of Genoa, but the books of Saint Catherine of Siena have never fallen into my hands."

"And what do you think of this collection?"

Durtal looked at the t.i.tle, and made a face.

"I see that Suso hardly delights you."

"I should tell a lie if I a.s.sured you that the dissertations of this Dominican pleased me. First, however illuminated the man may be, he does not attract me. Without speaking of the frenzy of his penances, what scrupulousness of devotion and narrowness of piety was his! Think that he could not decide on drinking till he had first, as a preliminary, divided his beverage into five parts. He thought thus to honour the five wounds of the Saviour, and, moreover, he swallowed his last mouthful in two gulps to call up before himself the water and the blood which flowed from the side of the Word.

"No! these sort of things would never enter into my head; I would never admit that such practices would glorify Christ.

"And remark well that this love of pounding things small, this pa.s.sion for small blessings, is found in all his work. His G.o.d is so difficult to content, so scrupulous, so meddling, that no one would ever get to heaven if they believed what he said. This G.o.d of his is the fault-finder of eternity, the miser of paradise.

"On the whole, Suso expands himself in impetuous discourses on trifles; then what with his insipid allegories, his morose 'Colloquy on the Nine Rocks' knocks me down."

"You will, however, admit that his study on the Union of the Soul is substantial, and that the 'Office of the Eternal Wisdom' which he composed is worth reading?"

"I cannot say, Father, I do not now remember that Office; but I recollect tolerably well the treatise on 'Union with G.o.d,' it seems to me more interesting than the rest, but you will admit that it is very short ... and then Saint Teresa has also elucidated that question of human renunciation and divine fruition; and, hang it then...!"

"Come," said the oblate, with a smile, "I give up the attempt to make you a fervent reader of the good Suso."

"For us," said Father Maximin, "if we had a little time to work, this ought to be the leaven of our meditations, the subject of our reading;"

and he took down a folio which contained the works of Saint Hildegarde, abbess of the Convent of Rupertsberg.

"She, you see, is the great prophetess of the New Testament. Never, since the visions of Saint John at Patmos, has the Holy Spirit communicated to an earthly being with such fulness and light. In her 'Heptachronon' she predicts Protestantism and the captivity of the Vatican; in her 'Scivias, or Knowledge of the Ways of the Lord,' which was edited, according to her recital, by a monk of the Convent of Saint Desibode, she interprets the symbols of the Scriptures, and even the nature of the elements. She also wrote a diligent commentary on our rules and enthusiastic pages on sacred music, on literature, on art, which she defines admirably; a reminiscence, half-effaced, of a primitive condition from which we have fallen since Eden. Unfortunately, to understand her, it is necessary to give oneself to minute researches and patient studies. Her apocalyptic style has something retractile, which retreats and shuts itself up all the more when one will open it."

"I am well aware that I am losing my little Latin," said M. Bruno. "What a pity there is not a translation of her works, with glosses to help."

"They are untranslatable," said the father, who went on,

"Saint Hildegarde is, with Saint Bernard, one of the purest glories of the family of Saint Benedict. How predestinate was that virgin, who was inundated with interior light at the age of three, and died at eighty-two, having lived all her life in the cloister!"

"And add that she was as a permanent state, prophetical!" cried the oblate. "She is like no other woman saint; all in her is astonishing, even the way in which G.o.d addresses her, for He forgets that she is a woman, and calls her 'man.'

"And she," added the prior, "employs, when she wishes to designate herself, the singular expression, 'the paltry form.' But here is another writer who is dear to us," and he showed Durtal the two volumes of Saint Gertrude. "She is again one of our great nuns, an abbess truly Benedictine, in the exact sense of the word, for she caused the Holy Scriptures to be explained to her nuns, wished that the piety of her daughters should be based on science, that this faith should be sustained by liturgical food, if I may say so."

"I know nothing of her but her 'Exercises,'" observed Durtal, "and they have left with me the memory of echoed words, of things said again from the sacred books. So far as one may judge from simple extracts, she does not appear to have original expression, and to be far below Saint Teresa or Saint Angela."

"No doubt," answered the monk. "But she comes near Saint Angela by the gift of familiarity when she converses with Christ, and also by the loving vehemence of what she says; only all this is transformed on leaving its proper source; she thinks liturgically; and this is so true, that the least of her reflections at once presents itself to her clothed in the language of the Gospels and the Psalms.

"Her 'Revelations,' her 'Insinuations,' her 'Herald of Divine Love,' are marvellous from this point of view; and then her prayer to the Blessed Virgin is exquisite which opens with this phrase: 'Hail, O white lily of the Trinity, resplendent, and always at rest....'

"As a continuation of her works, the Benedictine Fathers of Solesmes have edited also the 'Revelations' of Saint Mechtilde, her book on 'Special Grace,' and her 'Light of the Divinity'; they are there on that shelf...."

"Let me show you," said in his turn M. Bruno, "guides wisely marked out for the soul which escapes from itself, and will attempt to climb the eternal mountains," and he handed to Durtal the "Lucerna Mystica" of Lopez Ezquerra, the quartos of Scaramelli, the volumes of Schram, the "Christian Asceticism" of Ribet, the "Principles of Mystic Theology" of Father Seraphin.

"And do you know this?" continued the oblate; the volume he offered was called "On Prayer," was anonymous, and bore at the bottom of its first page "Solesmes, printed at the Abbey of Saint Cecilia," and above the printed date, 1886, Durtal made out the word written in ink, "Confidential."

"I have never seen this little book, which seems moreover to have never been brought into the market. Who is the author?"

"The most extraordinary nun of our time, the abbess of the Benedictine nuns at Solesmes. I regret only that you are going so soon, for I should have been happy to let you read it.

"As far as the doc.u.ment is concerned, it is of a most extraordinary science, and it contains admirable quotations from Saint Hildegarde and Ca.s.sien: as far as Mysticism is concerned, Mother Saint Cecilia evidently only reproduces the works of her predecessors, and she tells us nothing very new. Nevertheless, I remember a pa.s.sage which seems to me more special, more personal. Wait...."

And the oblate turned over a few pages. "Here it is:

"'The spiritualized soul does not appear exposed to temptation properly so-called, but by a divine permission it is called upon to conflict with the Demon, spirit against spirit.... The contact with the Demon is then perceived on the surface of the soul, under the form of a burn at once spiritual and sensible.... If the soul hold good in its union with G.o.d, if it be strong, the pain, however sharp, is bearable; but if the soul commit any slight imperfection, even inwardly, the Demon makes just so much way, and carries his horrible burning more forward, until by generous acts the soul can repulse him further."

"This touch of Satan, which produces an almost material effect on the most intangible parts of our being, is, you will admit, at least curious," concluded the oblate, as he closed the volume.

"Mother Saint Cecilia is a remarkable strategist of the soul," said the prior, "but ... but ... this work, which she edited for the daughters of her abbey, contains, I think, some rash propositions which have not been read without displeasure at Rome."

"To have done with our poor treasures," he continued, "we have only on this side," and he pointed out a portion of the book-cases which covered the room, "long-winded works, the 'Cistercian Menology,' 'Migne's Patrology,' dictionaries of the lives of the saints, manuals of sacred interpretation, canon law, Christian apology, Biblical exegesis, the complete works of Saint Thomas, tools of work which we rarely employ, for as you know we are a branch of the Benedictine trunk vowed to a life of bodily labour and penance; we are men of sorrow for G.o.d, above all things. Here is M. Bruno, who uses these books; so do I at times, for I have special charge of spiritual matters in this monastery," added the monk with a smile.

Durtal looked at him; he handled the volumes with caressing hands, brooded over them with the blue l.u.s.tre of his eye, laughed with the joy of a child as he turned their pages.

"What a difference between this monk who evidently adores his books, and the prior with his imperious profile and silent lips who heard his confession the second day;" then thinking of all these Trappists, the severity of their countenances, the joy of their eyes, Durtal said to himself that these Cistercians were not at all as the world believed, solemn and funereal people, but that, quite the contrary, they were the gayest of men.

"Now," said Father Maximin, "the reverend Father abbot has charged me with a commission; knowing that you will leave us to-morrow, he is anxious, now that he is better, to pa.s.s at least some minutes with you.

He will be free this evening: will it trouble you to join him after Compline?"

"Not at all; I shall be glad to talk with Dom Anselm."

"That is understood, then."

They went downstairs. Durtal thanked the prior, who re-entered the enclosure of the corridors, and the oblate, who went up to his cell. He trifled about, and in spite of the torment of his departure, which haunted him, reached the evening without too much trouble.

The "Salve Regina," which he heard perhaps for the last time thus sung by male voices; that airy chapel built of sound, and evaporating with the close of the antiphon, in the smoke of the tapers, stirred him to the bottom of his soul; the Trappist monastery showed itself truly charming this evening. After the office, they said the Rosary, not as at Paris, where they recite a Pater, ten Aves, and a Gloria, and so over again; here they said in Latin a Pater, an Ave, a Gloria, and began again till in that manner they had finished several decades.

This rosary was said on their knees, half by the prior, half by all the monks. It went at so rapid a pace that it was scarcely possible to distinguish the words, but as soon as it was ended, at a signal there was a great silence, and each one prayed with his head in his hands.

And Durtal took notice of the ingenious system of conventual prayers: after the prayers purely vocal like these, came mental prayer, personal pet.i.tions, stimulated and set a-going by the very machine of paternosters.

"Nothing is left to chance in religion; every exercise which seems at first useless has a reason for its being," he said to himself, as he went out into the court. "And the fact is, that the rosary, which seems to be only a humming-top of sounds, fulfils an end. It reposes the soul wearied with the supplications which it has recited, applying itself to them, thinking of them; it hinders it from babbling and reciting to G.o.d always the same pet.i.tions, the same complaints; it allows it to take breath, to take rest, in prayers in which it can dispense with reflection, and, in fact, the rosary occupies in prayer, those hours of fatigue in which one would not pray.... Ah! here is the Father abbot."

The Trappist expressed to him his regret at visiting him only thus for a few moments; then after he had answered Durtal, who inquired after the state of his health, which he hoped was at last re-established, he proposed to him to walk in the garden, and begged him not to inconvenience himself by not smoking cigarettes if he had a mind to do so.

And the conversation turned on Paris. Dom Anselm asked for some information, and ended by saying with a smile, "I see by sc.r.a.ps of newspapers which come to me, that society just now is infected with socialism. Everyone wishes to solve the famous social question. How does that get on?"

"How does that get on? Why, not at all! Unless you can change the souls of workmen and masters, and make them disinterested and charitable between to-day and to-morrow, in what can you expect these systems to end?"

"Well," said the monk, enwrapping the monastery with a gesture, "the question is solved here.

"As wages do not exist, all sources of conflicts are suppressed.

"As every task is according to apt.i.tudes and powers, the fathers who are not strong-shouldered and big-armed fold the packages of chocolate, or make out the bills, and those who are robust dig the ground.

"I add that the equality in our cloisters is such that the prior and the abbot have no advantage over the other monks. At table the portions, and in the dormitory the pailla.s.ses, are identical. The sole profits of the abbot consist on the whole in the inevitable cares arising from the moral conduct and the temporal administration of an abbey. There is therefore no reason why the workmen of a convent should go on strike,"