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a serious tussle with the stoutest Brother in the whole lot. The latter, who has been a barrister of considerable practice at Angoulême, is now trying his professional abilities in the Novitiate. The Rules contradict each other, he says. In one place we find that Brothers who are “in experiment,” i.e., having their vocation tested by menial offices and labours, are not to speak with those who remain after the first Recreation is over, until two o’clock. In another, it is said, on the contrary, that they must be present at this second Recreation. Frère Admoniteur, full of zeal, thinks to reconcile the contradiction by laying down the law thus: they are to be present, but not to speak. The ex-lawyer has him on the hip at once. What absurdity! a speechless Recreation! Both are indignant, but their indignation soon cools down, and they will beg each other’s pardon very frankly before sunset.

In recreation again, the two contrary currents that must always be found in any Christian body of men are clearly noticeable; I mean the worldly and the unworldly tendency. This of course is very relative, and perhaps the term “worldly” may be found too strong, when describing a man who regularly scourges himself once a-week or oftener. Still, in a community where this is the fashion, it is no decisive proof of unworldliness. A dislike to such as are more fervent; an undue notice and nervous horror of those little exaggerations to which pious persons are liable; an inordinate esteem of the purely natural qualities,—wit, energy, imagination, &c.,—are much surer signs of the contrary direction of mind. Placed in a very different situation from men of the world, they judge of things, so far as it is lawful for them to judge at all, with the very same eyes as the latter. “Ah, mon Frère!” says Brother Seraphicus, “on retrouve le monde au noviciat.” Rather disappointing, but very much to be expected; no man—and a fortiori no number of men—being quite unworldly. All is relative, mon Frère! This worldly tendency is of course kept down and severely dealt with; but that those in whom it is found the most are the most opposed to the “spirit of the Society,” I am not prepared to affirm. Worldly-minded men are usually practical; and practical men are of great use. Certainly, among my con-novices who left, as many left on account of exaggerated fervour as of worldliness. The lofty mystic will find more difficulty in getting on with St Ignatius than the terre-à-terre man of business; and yet Ignatius is mystic too.

No wonder that, under these difficulties, the Recreation is followed (for many) by a very remorseful visit to the chapel, deploring broken resolutions, schemes of “interior life” blown up, sore feelings of irritation, or headaches caused by too much constraint. Shortly after, the bell rings again for another exercise—that of the “Tones.” It is a short sermon, only one page in length, which every novice knows by heart; it contains in that brief compass, and without any transitions, all the principal tones which a preacher can take. The calm measured notes of the exposition—the thrilling call of tenderness and mercy—the ecstatic invocation to God—the thunders of rebuke, followed up by a long Latin quotation from Joel,—a yet more vehement cry of holy indignation, swelling at once to enthusiasm, and then suddenly dying away on a key still lower than that of the exordium;—all these so short, so condensed as