conscientious novices as they were-anticipated every

want.

As soon as the novelty of the scene had produced its first effect, my attention was directed to the reader, who was delivering to us the axioms on politeness alluded to in the introduction. These axioms were composed in Latin: good Ciceronian Latin; which indeed most of the ancient Jesuits wrote on every topic prescribed or sanctioned by Holy Obedience. I regretted that I had not fallen in with that book before; for at that period of my life, I was engaged in collecting the most remarkable axioms of all writers ancient and modern.

The fact of this book being read to the novices was highly gratifying-I saw in it the presage of the men who were "to be armed at all points."

When about half an hour had elapsed, or rather when all the novices had finished their meal, the Superior rose—a simultaneous but orderly rising of all the novices followed-grace was said and responded to -the Superior led the way, and we followed him to the chapel, where we remained for a few minutes, and thence proceeded to the recreation-room.

All the novices knelt down on entering the room for a second or two, and then commenced the clatter of tongues, once more joyfully free.

I have not a distinct remembrance of the topics discussed during that hour of recreation. One thing, however, was evident, there was nothing spoken that the most scrupulous ear could object to: the subjects mooted being either devotional, or Jesuitico-historical,

It was a strange sensation, that: I mean that produced by being in the company of young, buoyant men, who did not blush in speaking of religion, and the practices of devotion! It struck me at the time, as worthy of remark, how soon the human mind adapts itself to influences from without, after once the idea of uncompromising necessity is impressed upon the will. Here were youths who left college only the year before, here were two full grown men who seemed to have known the world. They had spent but one year in the Novitiate, and yet they talked of the soul's concerns as if they had passed their lives with Jerome in the "howling wilderness."

Was it the necessity for talking only, on any subject, so urgent to those who are condemned to "solitary confinement"-that agony without death? or was it the suggestion, the interpretation of the soul now triumphant over the body and its lusts, in this solitude where the "flesh" was made-was compelled to be " obedient:" ay, "even unto death?"

I am inclined to believe the latter opinion; for I cannot think it possible, judging from my own experience, that a novice under the Jesuits, can simulate, or dissimulate, without detection, even if " unconverted" in that awful purgatory. Of this opinion, perhaps the reader will be convinced in due time.

On the other hand, he must totally discard the idea that there was aught of melancholy or outrageous cant in our conversations; very far from itwe were rational on the most irrational absurdities ;

for we were, for the most part, young, unsophisticated; with minds of wax, which the innate spirit of devotion-that solace of every woe, had complacently impressed with her beautiful image.

On this first evening of my probation, I was gratified with the animated conversation on all sides: frequent peals of laughter resounded on my startled ear, for the reader must be told that there are many amusing, highly exhilarating stories in the "Lives of the Saints," and in devotional "tradition ;" and surely it is as possible to laugh piously as it is to laugh profanely. But in the very midst of this enjoyment at the very height of this reciprocal exultation of heart, suddenly a bell rang.

This was my first lesson in the Novitiate. As if struck dumb, the syllable, half uttered, was cleft in twain, and a dead pause ensued. In silence we ascended the stairs, and entered the chapel. We knelt. After the lapse of about ten or fifteen minutes, passed in silence, the Superior entered, and, kneeling on the steps of the altar, said the "Litany of the Virgin," and a few other short prayers, concluding with his blessing. Then followed the kissing of a relic, of IGNATIUS OF XAVIER, I forget which: the father held the glass case in his hand, which we all kissed in succession as we filed off to bed. As I had "a retreat" of a week's duration to pass through, in order to be in a fit condition to perform the duties of a novice, I went to a spare room reserved for the purpose, and the novices retired to the dormitory: which I shall afterwards describe.

Here I received a visit from the Superior, who explained to me the nature of the "retreat" apon which I was about to enter, and left me, after committing me to the care of the angels and the saints. I slept very soundly till morning, when I was wakened by a scratching noise on the curtains of my bed; as soon as my ears were opened, I heard the words "Deo gratias!" to which I responded (not being acquainted with the proper answer), "Very well!" and made all haste in dressing, as I had been called after the other novices, since it was one of them who gave me the "Deo gratias!" I went to the lavatory, or washing-place, and there I found my "brothers" performing their ablutions, all in silence, in tin pans over a stone trough. After the given time was elapsed, the bell rang, and as all were ready, we entered the chapel for "morning meditation." Thus began my first day, after my first night, in the Novitiate.

Here we will leave the novice for a while, to return to him after having described the scene of his future struggles.

32

CHAPTER V.

THE THREE HOUSES: WAYS AND MEANS: SILENT INFLUENCES-PROGRESS.

By the name of Stonyhurst, a Roman Catholic seminary for the education of youth under the direction of the Jesuits, is commonly understood. But, as in most things, there is more here than meets the eye. The Society of the Jesuits is regularly established in England.

The Catholic Relief Bill is but a foil to the Jesuits where it pronounces their non-existence. That bill forbids Jesuits-and members of other religious orders, communities, or societies of the Church of Rome, bound by monastic or religious vows-from coming into the realm, under pain of being banished from it for life excepting only natural born subjects who were out of the realm at the time of the passing of the Act. Such religious persons may, however, enter the United Kingdom on obtaining a licence in writing from one of the principal secretaries of state who is a Protestant; and may stay such time as such secretary shall permit, not exceeding six months: unless the