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holy obedience. In-door work in the afternoon consisted chiefly in preparing the Refectory for supper; out-of-door work as usual.

The remaining hours before supper were employed in reading, writing, rehearsing the Rosary, &c.

The Rosary is a devotion to the Virgin, consisting of one hundred and fifty Ave Marias, of fifteen Pater Nosters, and the Gloria; with a Meditation, during the rehearsal, on the principal incidents in the life of Mary and Christ. This always seemed to me rather strange; for I could never comprehend how one could pray to God or the Virgin whilst thinking of something else. I used to say the prayers, and then meditate for a few minutes.

During this portion of the day the novice might be sent for by the Superior to be "advised" or "lectured," or "questioned" on his spiritual progress. Or he might go to the Superior with his "difficulties," after asking leave of the brother porter to leave the dormitory for no one could leave the room without permission. The novice scratched the curtain, the porter whispered "Come in!" and you stated your wish, which was always granted.

The curtain was never to be closed until you retired, if on any occasion you had to remain a few minutes in a brother's cell*-nor could you go to it without leave.

Towards six o'clock (when we supped) the porter went to the end of the dormitory, and sang out "Deo gratias!" This meant that you had to go to your * Const. P. iii. c. 1. D. p. 109.

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brother monitor. Of this personage I shall speak in the proper place.

This duty ended, we retired to our rooms, and after the lapse of a few minutes the bell rang for supper. During supper we were read to, as during dinner; excepting the "Martyrology" and "Fasti."

I may mention that there were two novices appointed by turns to wait at table. They wore a long white apron as a badge of their office during the performance of their functions.

Our dinner was always plentiful and substantial. Supper consisted either of sliced meat or rice puddings, crowned with preserves and milk. We had beer and water to drink. Most of the novices drank water, but the jug of beer was always there. By long standing the beer sometimes got sour: in that state I have drunk it for "mortification." I cannot say whether it was always drunk with the same intention.

I must here state, that we were enjoined to satisfy our appetite-no mortifications were allowed in this matter. The Superior once said to me, "Brother Steinmetz, you do not eat enough-you require all you get to preserve your strength for the duties of the Novitiate: 'tis hard work, and nature must be supported."

On the other hand, any "pampering" was instantly checked. When I first went I once or twice used some vinegar. I was checked for this. On another occasion I ate mustard with boiled meat-I was told that this was irregular: nor was I permitted to eat

meat without salt and mustard when I took it into my head thus to "mortify" the spirit. The Superior, in his admonition, remarked, that in this cold climate such accessories tended to promote digestion. Reasons are not often given to novices, but this worthy gentleman did sometimes kindly explain the why and wherefore to me.

After supper we had another hour of recreation, which was, as before, preceded by the "visit" and "Ave Maria" aforesaid. In summer we walked in the garden; in winter we remained at the fireside. I must state that there was also a stove in the dormitory.

The Superior sometimes visited us during recreation, and told us such pious news as he thought would interest us.

At eight o'clock the porter rang his bell. We now went to chapel for another examination of conscience, which lasted a quarter of an hour, as before.

Then followed the reading of the "Points" of the meditation for the next morning; the "Litany of the Virgin;" the "Blessing;" the "Kissing of the Relic."

This last duty was performed thus:—the Superior held the relic in his right hand, and a small napkin in his left. After presenting it to the lips of one novice he wiped it, and so on. I must say that I never thoroughly conquered my repugnance to "submit" to this kissing; but "Ad majorem Dei gloriam" was my adopted motto: I forgot the act in the intention.

From the chapel we retired to the dormitory. In

an instant you might hear all the beds creaking on their hinges, and resuming the horizontal. We got between the sheets as soon as possible, " right tired" in body and mind, and never likely to suffer from want of sleep. A few minutes after, the porter came round, scratching at each curtain with his "Deo gratias!" to which each novice responded: if he had not fallen asleep, which sometimes happened.

If it was a "mortification night" the novices remained sitting in their beds, waiting for the tinkling of a small bell; and then each administered to himself, on his back, bared for the purpose, the "discipline :" of which more hereafter.

Such is a day's occupation in the Novitiate-not every day's occupation, but one that may serve as a sample. Other duties of the Novitiate required deviations from this "order of the day,"

I think the reader will readily agree with me that if Eugene Sue intended his terrible "Moroc"* to typify the Society of the Jesuits, the idea of that "tamer of wild beasts" was well imagined. One must either break down in the Novitiate, or break forth a being of another world. Le Sage intimates that a monk should be more or less than a man; and I will add that a Jesuit should be a-Jesuit. Perhaps by the time we part the reader may be enabled to form some distinct, definite idea of this wonderful being.

*See "The Wandering Jew."

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CHAPTER VIII.

CUI BONO, OR WHAT'S THE GOOD OF IT?

THE details of a day's occupation in the Novitiate have produced, I doubt not, various effects on my readers. Some have smiled, others have laughed, some have shuddered, others have been indignant. Not a few, I trust, have penetrated beneath the rippling surface, and have caught a glimpse, as it were, of the "hidden things" that lie at the bottom. All have asked "Cui bono?"

I shall now endeavour to answer the question.

One striking fact must, however, have surprised the reader. He must have exclaimed: "What! no mention of the BIBLE among the books set before men studying Christian perfection?"

I answer, None! We did not read the Bible; or, if any did so, they did it privately and by special permission. But, in point of fact, why should a Roman Catholic read the Bible? By so doing, he only exposes himself to temptation against the faith : he may "wrest the Scripture to his own perdition." All "proximate occasions" of sin must be avoided :

the Bible is such to him-therefore the Bible whould be avoided! Observe, the Roman Catholics do not admit this matter-of-fact argumentation-not

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