The trees waved in the wind like censers, the flowers, pale and languid with an anaemic beauty, smelt of incense, as though the air wafted through the doors of the Cathedral had changed their natural perfumes.

The rain, trickling from the gargoyles and gutters of the roofs, was collected in two large and deep stone tanks; sometimes the gardener's pail would disturb their green covering, letting one perceive for an instant the blue-blackness of their depths, but as soon as the circles disappeared, the vegetation once more drew together and covered them over afresh, without a movement, without a ripple, quiet and dead as the temple itself in the stillness of the evening.

At the feast of Corpus, and that of the Virgin of the Sagrario in the middle of August, the townspeople brought their pitchers into the garden, and the Senor Esteban allowed them to be filled from these two cisterns. It was an ancient custom and one much appreciated by the old Toledans, who thought much of the fresh water of the Cathedral, condemned as they were during the rest of the year to drink the red and muddy liquid of the Tagus. At other times people came into the garden to give little presents to Senor Esteban, the devout entrusted him with palms for their images, or bought little bunches of flowers, believing them to be better than those they could buy at the farms, because they came from the Metropolitan Church, and the old women begged branches of laurel for flavouring and for household medicines. These incomings, and the two pesetas that the Chapter had assigned to the gardener after the final dismemberment, helped the Senor Esteban and his family to get on. When he was getting well on in years his third son Gabriel was born, a child who from his fourth year attracted the attention of all the women in the Claverias; his mother affirmed with a blind faith that he was a living image of the Child Jesus that the Virgin of the Sagrario held in her arms. Her sister Tomasa, who was married to the "Virgin's Blue," and was the mother of a numerous family which occupied nearly the half of the upper cloister, talked a great deal about the intelligence of her little nephew, when he could hardly speak, and about the infantile unction with which he gazed at the images.

"He looks like a saint," she said to her friends. "You should see how seriously he says his prayers.... Gabrielillo will become somebody; who knows if we may not see him a bishop! Acolytes that I knew when my father had charge of the sacristy now wear the mitre, and possibly some day we may have one of them in Toledo."

The chorus of caresses and praises surrounded the first years of the child like a cloud of incense; the family only lived for him, the Senor Esteban, a father in the good old Latin style who loved his sons, but was severe and stern with them in order that they might grow up honourable, felt in the presence of the child a return of his own youth; he played with him, and lent himself smilingly to all his little caprices; his mother abandoned her household duties to please him, and his brother hung on his babbling words. The eldest, Tomas, the silent youth who had taken the place of his father in the care of the garden, and who even in the depths of winter went barefooted over the flower-beds and rough stones of the alleys, came up often bringing handfuls of sweet-scented herbs, so that his little brother might play with them. Esteban, the second, who was now thirteen and who enjoyed a certain notoriety among the other acolytes on account of his scrupulous care in assisting at the mass, delighted Gabriel with his red cassock and his pleated tunic, and brought him taper ends and little coloured prints, abstracted from the breviary of some canon.

Now and then he carried him in his arms to the store-room of the giants, an immense room between the buttresses and the arches of the nave, vaulted with stone. Here were the heroes of the ancient feasts and holidays. The Cid with a huge sword, and four set pieces representing as many parts of the world: huge figures with dusty and tattered clothes and broken faces, which had once rejoiced the streets of Toledo, and were now rotting under the roofs of its Cathedral. In one corner reposed the Tarasca, a frightful monster of cardboard, which terrified Gabriel when it opened its jaws, while on its wrinkled back sat smiling, idiotically, a dishevelled and indecent doll, whom the religious feeling of former ages had baptised with the name of Anne Boleyn.

When Gabriel went to school all were astonished at his progress. The youngsters of the upper cloister who were such a trial to "Silver Stick," the priest charged with maintaining good order among the tribe established in the roofs of the Cathedral, looked upon the little Gabriel as a prodigy. When he could scarcely walk he could read easily, and at seven he began to recite his Latin, mastering it quickly, as though he had never spoken anything else in his life, and at ten he could argue with the clergy who frequented the gardens, and who delighted in putting before him questions and difficulties.

The Senor Esteban, growing daily more bent and feeble, smiled delightedly before his last work; he was going to be the glory of his house! His name was Luna, and therefore he could aspire to anything without fear, because even Popes had come from that family.

The canons would take the boy into the sacristy after choir, and question him as to his studies. One of the clergy belonging to the archbishop's household presented him to the cardinal, who, after hearing him, gave him a handful of sugared almonds and the promise of a scholarship, so that he could continue his studies at the seminary gratuitously.

The Lunas and all their relations more or less distant, who were really nearly the whole population of the upper cloister, were rejoiced at this promise; what else could Gabriel be but a priest? For these people, attached to the church from the day of their birth, like excrescences of its stones, who considered the archbishops of Toledo as the most powerful beings in the world after the Pope, the only profession worthy of a man of talent was the Church.

Gabriel went to the Seminary, and to all the family the Claverias seemed quite deserted. The long, pleasant evenings in the house of the Lunas came to an end, at which the bell-ringer, the vergers, the sacristans and other church servants had been used to assemble, and listen to the clear and well modulated voice of Gabriel, who read like an angel—sometimes the lives of the saints, at other times Catholic newspapers that came from Madrid, or chapters from a Don Quixote with pages of vellum and antiquated writing—a venerable copy which had been handed down in the family for generations.

Gabriel's life in the Seminary was the ordinary and monotonous life of a hard-working student: triumphs in theological controversies, prizes in heaps, and the satisfaction of being held up to his companions as a model.

Sometimes one of the canons who lectured in the seminary would come into the garden:—

"The lad is getting on very well, Esteban; he is first in everything, and besides, is as steady and pious as a saint. He will be the comfort of your old age."

The gardener, always growing older and thinner, shook his head. He should only be able to see the end of his son's career from the heavens, should it please God to call him there. He would die before his son's triumph; but this did not sadden him, for the family would remain to enjoy the victory and to give thanks to God for His goodness.

Humanities, theology, canons, everything, the young man mastered with an ease which surprised his masters, and they compared him to the Fathers of the Church, who had attracted attention by their precocity. He would very soon finish his studies, and they all predicted that his Eminence would give him a professorship in the seminary, even before he sang his first mass. His thirst for learning was insatiable, and it seemed as though the library really belonged to him. Some evenings he would go into the Cathedral to pursue his musical studies, and talk with the Chapel-master and the organist, and at other times in the hall of sacred oratory he would astound the professors and the Alumni by the fervour and conviction with which he delivered his sermons.

"He is called to the pulpit," they said in the Cathedral garden. "He has all the fire of the apostles; he will become a Saint Bernard or a Bossuet. Who can tell how far this youth will go, or where he will end?"

One of the studies which most delighted Gabriel was that of the history of the Cathedral, and of the ecclesiastical princes who had ruled it. All the inherent love of the Lunas for the giantess who was their eternal mother surged up in him, but he did not love it blindly as all his belongings did. He wished to know the why and the wherefore of things, comparing in his books the vague old stories that he had heard from his father, that seemed more akin to legends than to historical facts.

The first thing that claimed his attention was the chronology of the archbishops of Toledo—a long line of famous men, saints, warriors, writers, princes, each with his number after his name, like the kings of the different dynasties. At certain times they had been the real kings of Spain. The Gothic kings in their courts were little more than decorative figureheads that were raised or deposed according to the exigencies of the moment. The nation was a theocratic republic, and its true head was the Archbishop of Toledo.

Gabriel grouped the long line of famous prelates by characters. First of all the saints, the apostles in the heroic age of Christianity, bishops as poor as their own people, barefooted, fugitives from the Roman persecution, and bowing their heads at last to the executioner, firm in the hope of gaining fresh strength to the doctrine for which they sacrificed their lives—Saint Eugenio, Melancio, Pelagio, Patruno and other names that shone in the past scarcely breaking through the mists of legend. Then came the archbishops of the Gothic era; those kingly prelates who exercised that superiority over the conquering kings by which the spiritual power succeeded in dominating the barbarian conquerors. Miracles accompanied them to confound the Arians, and celestial prodigies were at their orders to terrify and crush those rude men of war. The Archbishop Montano, who lived with his wife, and was indignant at the consequent murmurs, placed red-hot coals in his sacred vestments the while he said mass, and did not burn, demonstrating by this miracle the purity of his life. Saint Ildefonso, not content with only writing books against heretics, induced Santa Leocadia to appear to him, leaving in his hands a piece of her mantle, and he enjoyed the further honour of this same Virgin descending from heaven to present him with a chasuble embroidered by her own hands. Sigiberto, many years after, had the audacity to vest himself in this chasuble, and was in consequence deposed, excommunicated and exiled for his temerity.

The only books that were produced in those times were written by the prelates of Toledo. They compiled the laws, they anointed the heads of the monarchs with the holy oil, they set up Wamba as king, they conspired against the life of Egica, and the councils assembled in the basilica of Santa Leocadia were political assemblies in which the mitre was on the throne and the crown of the king at the feet of the prelate.

At the coming of the Saracen invasion the series of persecuted prelates begins again. They did not now fear for their lives as during the time of Roman intolerance; for Mussulmen as a rule do not martyr, and furthermore, they respect the beliefs of the conquered.

All the churches in Toledo remained in the hands of the Christian Muzarabes[1] with the exception of the Cathedral, which was converted into the principal mosque.

[Footnote 1: Muzarabes—Christians living among the Moors and mixing with them; also an ancient form of service still continued in one chapel in Toledo and in one at Salamanca.]

The Catholic bishops were respected by the Moors, as were also the Hebrew rabbis; but the Church was poor, and the continual wars between the Saracens and the Christians, together with the reprisals which set a seal on the barbarities of the reconquest, made the continuance and life of worship extremely difficult.

Having arrived at this point Gabriel read the obscure names of Cixila, Elipando and Wistremiro. Saint Eulogio termed this last "the torch of the Holy Spirit, and the light of Spain"; but history is silent as to his deeds, and Saint Eulogio was martyred and killed by the Moors in Cordova on account of his excessive religious zeal. Benito, a Frenchman who succeeded to the chair, not to be behind his predecessors, made the Virgin send him down another chasuble to a church in his own country before he came to Toledo.

After these, came the interesting chronology of the warrior archbishops, warriors of coat-of-mail and two-edged sword, the conquerors who, leaving the choir to the meek and humble, mounted their war-horses and thought they were not serving God unless during the year they added sundry towns and pasture lands to the goods of the Church. They arrived in the eleventh century, with Alfonso VI., to the conquest of Toledo. The first were French monks from the famous Abbey of Cluny, sent by the Abbot Hugo to the convent of Sahagun, and they were the first to use the "don" as a sign of lordship. To the pious tolerance of the preceding bishops, accustomed to friendly intercourse with Arabs and Jews in the full liberty of the Muzarabe worship, succeeded the ferocious intolerance of the Christian conqueror. The Archbishop Don Bernardo was scarcely seated in the chair before he took advantage of the absence of Alfonso VI. to violate all his promises. The principal mosque had remained in the hands of the Moors by a solemn compact with the king, who, like all the monarchs of the reconquest, was tolerant in matters of religion. The archbishop, using his powerful influence over the mind of the queen, made her the accomplice of his plans, and one night, followed by clergy and workmen, he knocked down the doors of the mosque, cleansed it and purified it, and next morning when the Saracens came to pray towards the rising sun, they found it changed into a Catholic cathedral. The conquered, trusting in the word given by the conqueror, protested, scandalised, and that they did not rise was solely due to the influence of the Alfaqui Abu-Walid, who trusted that the king would fulfil his promises. In three days Alfonso VI. arrived in Toledo from the further end of Castille, ready to murder the archbishop and even his own wife for their share in this villainy that had compromised his word as a cavalier, but his fury was so great that even the Moors were moved, and the Alfaqui went out to meet him, begging him to condone the deed as it was accomplished, as the injured parties would agree to it, and in the name of the conquered he relieved him from keeping his word, because the possession of a building was not a sufficient reason for breaking the peace.

Gabriel admired as he read the prudence and moderation of the good Moor Abu-Walid; but with his enthusiasm as a seminarist he admired still more those proud, intolerant and warlike prelates, who trampled laws and people under foot for the greater glory of God.

The Archbishop Martin was Captain-General against the Moors in Andalusia, conquering towns, and he accompanied Alfonso VIII. to the battle of Alarcos. The famous prelate Don Rodrigo wrote the chronicle of Spain, filling it with miracles for the greater prosperity of the Church, and he practically made history, passing more time on his war-horse than on his throne in the choir. At the battle de las Navas he set so fine an example, throwing himself into the thick of the fight, that the king gave him twenty lordships as well as that of Talavera de la Reina. Afterwards, in the king's absence, he drove the Moors out of Quesada and Cazorla, taking possession of vast territories, which passed under his sway, with the name of the Adelantamiento.[1] Don Sancho, son of Don Jaime of Aragon, and brother to the Queen of Castille, thought more of his title of "Chief Leader" than of his mitre of Toledo, and on the advance of the Moors went out to meet them in the martial field. He fought wherever the fighting was fiercest, and was finally killed by the Moslems, who cut off his hands and placed his head on a spear.

[Footnote 1: Adelantamiento—Advancement.]

Don Gil de Albornoz, the famous cardinal, went to Italy, flying from Don Pedro the Cruel, and, like a great captain, reconquered all the territory of the Popes, who had taken refuge in Avignon. Don Gutierre III. went with Don Juan II. to fight against the Moors. Don Alfonso de Acuna fought in the civil war during the reign of Enrique IV.; and as a fitting end to this series of political and conquering prelates, rich and powerful as true princes, there arose the Cardinal Mendoza, who fought at the battle of Toro, and at the conquest of Granada, afterwards governing that kingdom; and Jimenez de Cisneros, who, finding no Moors left in the Peninsula to fight, crossed the sea and went to Oran, waving his cross and turning it into a weapon of war.

The seminarist admired these men, magnified by the mists of ancient history and the praises of the Church. For him they were the greatest men in the world after the Popes, and, indeed, often far superior to them. He was astonished that the Spaniards of the present times were so blind that they did not entrust their direction and government to the archbishops of Toledo, who in former centuries had performed such heroic deeds. The glory and advancement of the country was so intimately connected with their history, their dynasty was quite as great as that of the kings, and on more than one occasion they had saved these latter by their counsels and energy.

After these eagles came the birds of prey; after the prelates with their iron morions and their coats-of-mail came the rich and luxurious prelates, who cared for no other combats but those of the law courts, and were in perpetual litigation with towns, guilds, and private individuals in order to retain the possessions and the vast fortune accumulated by their predecessors.

Those who were generous like Tavera built palaces, and encouraged artists like El Greco, Berruguete and others, creating a Renaissance in Toledo, an echo from Italy. Those who were miserly, like Quiroga, reduced the expenses of the pompous church, to turn themselves into money-lenders to the kings, giving millions of ducats to those Austrian monarchs on whose dominions the sun never set, but who, nevertheless, found themselves obliged to beg almost as soon as their galleons returned from their voyages to America.

The Cathedral was the work of these priestly ecclesiastics; each one had done something in it which revealed his character. The rougher and more warlike its framework, that mountain of stone and wood which formed its skeleton; those who were more cultivated, elevated to the See in times of greater refinement, contributed the minutely-worked iron railings, the doors of lace-like stonework, the pictures, and the jewels which made its sacristy a veritable treasure house. The gestation of the giantess had lasted for three centuries; it seemed like those enormous prehistoric animals who slept so long in their mother's womb before seeing the light.

When its walls and pilasters first rose above the soil Gothic art was in its first epoch, and during the two and a half centuries that its building lasted architecture made great strides. Gabriel could follow this slow transformation with his mind's eye as he studied the building, discovering the various signs of its evolution.

The magnificent church was like a giantess whose feet were shod with rough shoes, but whose head was covered with the loveliest plumes. The bases of the pillars were rough and devoid of ornament, the shafts of the columns rose with severe simplicity, crowned by plain capitals at the base of the arches, on which the Gothic thistle had not yet attained the exuberant branching of a later florid period; but the vaulting which was finished perhaps two centuries after the first beginning, and the windows with their multi-coloured ogives, displayed the magnificence of an art at its culminating point.

At the two extreme ends of the transepts Gabriel found the proof of the immense progress made during the two centuries in which the Cathedral had been rising from the ground. The Puerta del Reloj[1], called also de la Feria[2], with its rude sculptures of archaic rigidity, and the tympanum, covered with small scenes from the creation, was a great contrast to the doorway at the opposite end of the crossway, that of Los Leones[3], or by its other name, de la Alegria[4], built nearly two hundred years afterwards, elegant and majestic as the entrance to a palace, showing already the fleshly audacities of the Renaissance, endeavouring to thrust themselves into the severity of Christian architecture, a siren fastened to the door by her curling tail serving as an example.

[Footnote 1: Reloj—Clock.]

[Footnote 2: Feria—Of the fair.]

[Footnote 3: Los Leones—Lions.]

[Footnote 4: Alegria—Joy.]

The Cathedral, built entirely of a milky white stone from the quarries close to Toledo, rose in one single elevation from the base of the pillars to the vaulting, with no triforium to cut its arcades and to weaken and load the naves with superimposed arches. Gabriel saw in this a petrified symbol of prayer, rising direct to Heaven, without assistance or support. The smooth, soft stone was used throughout the building, harder stone being used for the vaultings, and on the exterior the buttresses and pinnacles, as well as the flying buttresses like small bridges between them, were of the hardest granite, which from age had taken a golden colour, and which protected and supported the airy delicacy of the interior. The two sorts of stone made a great contrast in the appearance of the Cathedral, dark and reddish outside, white and delicate inside.

The seminarist found examples of every sort of architecture that had flourished in the Peninsula. The primitive Gothic was found in the earliest doorways, the florid in those del Perdon and de los Leones, and the Arab architecture showed its graceful horseshoe arches in the triforium running round the whole abside of the choir, which was the work of Cisneros, who, though he burnt the Moslem books, introduced their style of architecture into the heart of the Christian temple. The plateresque style showed its fanciful grace in the door of the cloister, and even the chirruguesque showed at its best in the famous lanthorn of Tome, which broke the vaulting behind the high altar in order to give light to the abside.

In the evenings of the vacation Gabriel would leave the seminary, and wander about the Cathedral till the hour at which its doors were closed. He delighted in walking through the naves and behind the high altar, the darkest and most silent spot in the whole church. Here slept a great part of the history of Spain. Behind the locked gates of the chapel of the kings, guarded by the stone heralds on pedestals, lay the kings of Castille in their tombs, their effigies crowned, in golden armour, praying, with their swords by their sides. He would stop before the chapel of Santiago, admiring through the railings of its three pointed arches the legendary saint, dressed as a pilgrim, holding his sword on high, and tramping on Mahomedans with his war-horse. Great shells and red shields with a silver moon adorned the white walls, rising up to the vaulting, and this chapel his father, the gardener, regarded as his own peculiar property. It was that of the Lunas, and though some people laughed at the relationship, there lay his illustrious progenitors, Don Alvaro and his wife, on their monumental tombs. That of Dona Juana Pimental had at its four corners the figures of four kneeling friars in yellow marble, who watched over the noble lady extended on the upper part of the monument. That of the unhappy constable of Castille was surrounded by four knights of Santiago, wrapped in the mantle of their Order, seeming to keep guard over their grand master, who lay buried without his head in the stone sarcophagus, bordered with Gothic mouldings. Gabriel remembered what he had heard his father relate about the recumbent statue of Don Alvaro. In former times the statue had been of bronze, and when mass was said in the chapel, at the elevation of the Host, the statue, by means of secret springs, would rise and remain kneeling till the end of the ceremony. Some said that the Catholic queen caused the disappearance of this theatrical statue, believing that it disturbed the prayers of the faithful; others said that some soldiers, enemies of the constable, on a day of disturbance, had broken in pieces the jointed statue. On the exterior of the church the chapel of the Lunas raised its battlemented towers, forming an isolated fortress inside the Cathedral.

In spite of his family considering this chapel as their own, the seminarist felt himself more attracted by that of Saint Ildefonso close by, which contained the tomb of the Cardinal Albornoz. Of all the great past in the Cathedral, that which excited his greatest admiration was the romantic figure of this warlike prelate; lover of letters, Spanish by birth, and Italian by his conquests. He slept in a splendid marble tomb, shining and polished by age, and of a soft fawn colour; the invisible hand of time had treated the face of the recumbent effigy rather roughly, flattening the nose, and giving the warlike cardinal an expression of almost Mongolian ferocity. Four lions guarded the remains of the prelate. Everything in him was extraordinary and adventurous even to his death. His body was brought back from Italy to Spain with prayers and hymns, carried on the shoulders of the entire population, who went out to meet it in order to gain the indulgences granted by the Pope. This return journey to his own country after his death lasted several months, as the good cardinal only went by short journeys from church to church, preceded by a picture of Christ, which now adorns his chapel, and spreading among the multitude the sweet scent of his embalming.

For Don Gil de Albornoz nothing seemed impossible; he was the sword of the Apostle returned to earth in order to enforce faith. Flying from Don Pedro the Cruel, he had taken refuge in Avignon, where lived exiles even more illustrious than himself. There were the Popes driven out of Rome by a people who, in their mediaeval nightmare, tried to restore at the bidding of Rienzi the ancient republic of the Consuls. Don Gil was not a man to live long in the pleasant little Provencal court; like a good archbishop of Toledo, he wore the coat-of-mail underneath his tunic, and as there were no Moors to fight he wished to strike at heretics instead. He went to Italy as the champion of the Church; all the adventurers of Europe and the bandits of the country formed his army. He killed and burnt in the country, entered and sacked the towns, all in the name of the Sovereign Pontiff, so that before long the exile of Avignon was again able to return and occupy his throne in Rome. The Spanish cardinal after all these campaigns, which gave half Italy to the Papacy, was as rich as any king, and he founded the celebrated Spanish college in Bologna. The Pope, well aware of his robberies and rapacity, asked him to give some sort of accounts. The proud Don Gil presented him with a cart laden with keys and bolts.

"These," said he proudly, "belong to the towns and castles I have gained for the Papacy. These are my accounts."

The irresistible glamour that a powerful warrior throws over a man physically feeble was strongly felt by Gabriel, and it was augmented by the thought that so much bravery and haughtiness had been joined in a servant of the Church. Why could not men like this arise now, in these impious times, to give fresh strength to Catholicism?

In his strolls through the Cathedral Gabriel greatly admired the screen before the high altar, a wonderful work of Villalpando, with its foliage of old gold, and its black bars with silvery spots like tin. These spots made the beggars and guides in the church declare that all the screen was made of silver, but that the canons had had it painted black so that it might not be plundered by Napoleon's soldiers.

Behind it shone the majestic decorations of the high altar, splendid with soft old gilding, and a whole host of figures under carved canopies representing various scenes from the Passion. Behind the altar and the screen the gilding seemed to spring spontaneously from the white walls, marking with brilliant lights the divisions between the stalls. Beneath highly-decorated pointed arches were the tombs of the most ancient kings of Castille, and that of the Cardinal Mendoza.

Under the arches of the triforium an orchestra of Gothic angels with stiff dalmatics and folded wings sang lauds, playing lutes and flutes, and in the central parts of the pillars the statues of holy bishops were interspersed with those of historical and legendary personages.

On one side the good Alfaqui Abu-Walid, immortalised in a Christian church for his tolerant spirit, on the opposite side the mysterious leader of Las Navas who, after showing the Christians the way to victory, suddenly disappeared like a divine envoy—a statue of exceeding ugliness with a haggard face covered by a rough hood. At either end of the screen stood as evidences of the past opulence of the church two beautiful pulpits of rich marbles and chiselled bronze.

Gabriel cast a glance at the choir, admiring the beautiful stalls belonging to the canons, and he thought enthusiastically that perhaps some day he might succeed in gaining one to the great pride of his family. In his wanderings about the church he would often stop before the immense fresco of Saint Christopher, a picture as bad as it was huge—a figure occupying all one division of the wall from the pavement to the cornice, and which by its size seemed to be the only fitting inhabitant of the church. The cadets would come in the evenings to look at it; that colossus of pink flesh, bearing the child on its shoulders, advancing its angular legs carefully through the waters, leaning on a palm tree that looked like a broom, was for them by far the most noticeable thing in the church. The light-hearted young men delighted in measuring its ankles with their swords and afterwards calculating how many swords high the blessed giant could be. It was the readiest application that they could make of those mathematical calculations with which they were so much worried in the academy. The apprentice of the church was irritated at the impudence with which these dressed up popinjays, the apprentices of war, sauntered about the church.

Many mornings he would go to the Muzarabe Chapel, following attentively the ancient ritual,[1] intoned by the priests especially devoted to it. On the walls were represented in brilliant colours scenes from the conquest of Oran by the great Cisneros. As Gabriel listened to the monotonous singing of the Muzarabe priests he remembered the quarrels during the time of Alfonso VI. between the Roman liturgy and that of Toledo—the foreign worship and the national one. The believers, to end the eternal disputes, appealed to the "Judgment of God." The king named the Roman champion, and the Toledans confided the defence of their Gothic rite to the sword of Juan Ruiz, a nobleman from the borders of Pisuerga. The champion of the Gothic breviary remained triumphant in the fight, demonstrating its superiority with magnificent sword thrusts, but, in spite of the will of God having been manifested in this warlike way, the Roman rite by slow degrees became master of the situation, till at last the Muzarabe ritual was relegated to this small chapel as a curious relic of the past.

[Footnote 1: The Muzarabe ritual is still sung in Arabic both in Toledo and Salamanca.]

Sometimes in the evenings, when the services were ended and the Cathedral was locked up, Gabriel would go up to the abode of the bell-ringer, stopping on the gallery above the door del Perdon. Mariano, the bell-ringer's son, a youth of the same age as the seminarist, and attached to him by the respect and admiration his talents inspired, would act as guide in their excursions to the upper regions of the church; they would possess themselves of the key of the vaultings and explore that mysterious locality to which only a few workmen ascended from time to time.

The Cathedral was ugly and commonplace seen from above. In the very early days the stone vaultings had remained uncovered, with no other concealment beyond the light-looking carved balustrade, but the rain had begun to damage them, threatening their destruction, and so the Chapter had covered the Cathedral with a roof of brown tiles, which gave the Church the appearance of a huge warehouse or a great barn. The pinnacles of the buttresses seemed ashamed to appear above this ugly covering, the flying buttresses became lost and disappeared among the bare-looking buildings, built on to the Cathedral, and the little staircase turrets became hidden behind this clumsy mass of roofing.

The two youths climbing along the cornices, green and slippery from the rain, would mount to quite the upper parts of the building. Their feet would become entangled in the plants that a luxuriant nature allowed to grow amid the joints of the stones, flocks of birds would fly away at their approach; all the sculptures seemed to serve as resting-places for their nests, and every hollow in the stone where the rain-water collected was a miniature lake where the birds came to drink; sometimes a large black bird would settle on one of the pinnacles like an unexpected finial; it was a raven who settled there to plume his wings, and it would remain there sunning itself for hours; to the people who saw it from below it appeared about the size of a fly.

These vaultings caused Gabriel a strange impression; no one could guess the existence of such a place in the upper regions of the building. He would walk through the forest of worm-eaten posts which supported the roof, through narrow passages between the cupolas of the vaulting that arose from the flooring like white and dusty tumours; sometimes there would be a shaft through which he could see down into the Cathedral, the depth of which made him giddy. These shafts were like narrow well-mouths at the bottom of which could be seen people walking like ants on the tile flooring of the church. Through these shafts were lowered the ropes of the great chandeliers, and the golden chains that supported the figure of Christ above the railing of the high altar. Enormous capstans showed through the twilight their cogged and rusty wheels, their levers and ropes like forgotten instruments of torture. This was the hidden machinery belonging to the great religious festivals; by these artifices the magnificent canopy of the holy week was raised and fastened.

As the sun's rays shone in between the wooden posts the dust of ages that lay like a thick mantel on the roof of the vaulting would rise and dance in them for a few seconds, and the huge old spiders' webs would wave like fans in the wind, while the footsteps of the intruders would occasion wild and precipitous scrambles of rats from all the dark corners. In the furthest and darkest corners roosted those black birds who by night flew down into the church through the shafts in the vaulting, and the eyes of the owls glowed with phosphorescent brilliancy, while the bats flew sleepily about sweeping the faces of the lads with their wings.

The bell-ringer's son would examine the deposits dropped in the dust, and would enumerate all the different birds who took refuge in the summit of the mountains of stone: this belonged to the hooting owl, and that to the red owl, and this again to the raven, and he spoke with respect of a certain nest of eagles that his father had seen as a young man, fierce birds who had endeavoured to tear out his eyes, and who had so thoroughly frightened him that he had been obliged to borrow the gun belonging to the night watchers on each occasion that his duties took him to the roof.

Gabriel loved that strange world, harbouring above the Cathedral with its silence and its imposing solitude. It was a wilderness of wood, inhabited by strange creatures who lived unnoticed and forgotten under the roof-tree of the church. Truly the good God had a house for the faithful down below, and an immense garret above for the creatures of the air.

The savage solitude of the higher regions was a great contrast to the wealth of the chapel of the Ochava, full of relics in golden vessels and caskets of enamel and precious marbles, to the quantities of pearls and emeralds in the magnificent treasury, heaped up as though they had been peas, and to the elegant luxury of the wardrobe, full of rare and costly stuffs and vestments exquisitely embroidered with every colour of the rainbow.

Gabriel was just eighteen when he lost his father. The old gardener died quietly, happy in seeing all his family in the service of the Cathedral and the good old tradition of the Lunas continued without interruption. Thomas, the eldest son, remained in the garden, Esteban, after serving many years as acolyte and assistant to the sacristans, was Silenciario, and had been given the Wooden Staff and seven reals a day, the height of all his ambition; and as far as regarded the youngest, the good Senor Esteban had the firm conviction that he had begotten a Father of the Church, for whom a place in heaven was especially reserved at the right hand of God Omnipotent.

Gabriel had acquired in the seminary that ecclesiastic sternness that turns the priest into a warrior more intent on the interest of the Church than on the concerns of his family. For this reason he did not feel the death of his father very greatly; besides, much greater misfortunes soon occurred to preoccupy the young seminarist.



CHAPTER III

There was great excitement both in the Cathedral and in the seminary, everyone discussing from morning till night the news from Madrid, for these were the days of the September revolution. The traditional and healthy Spain, the Spain of the great historical tradition had fallen. The Cortes Constituyentes were a volcano, a breath from the infernal regions, to those gentlemen of the black cassock who crowded round the unfolded newspaper, and, if they found comfort and satisfaction in a speech of Maesterola's they would suffer the agonies of death at the revolutionary harangues, which dealt such terrible blows at the olden days. The clergy had turned their eyes towards Don Carlos, who was beginning the war in the northern provinces; the king of the Vascongados[1] mountains would be able to remedy everything when he came down into the plains of Castille. But years passed by, Amadeus had come and gone, they had even proclaimed a republic! And yet the cause of God did not seem to advance much, and Heaven seemed deaf. A republican deputy proclaimed a war against God, challenging Him to silence him; and so impiety stalked along immune and triumphant, and its eloquence flowed abroad like a poisonous spring.

[Footnote 1: Provinces of Alava, Guipuscoa, and the lordship of Biscay.]

Gabriel lived in a state of bellicose excitement—he forgot his books, he disregarded his future, he never thought now of singing his mass. What would happen to his career now that the Church was in peril, and that the sleepy poetry of past ages, that had enveloped him from his cradle like a perfumed cloud of old incense and dried roses, was on the point of vanishing?

Often some of the pupils disappeared from the seminary, and the professors would reply to the inquiries of the curious with a sly wink.

"They have gone out—with the good sort. They could not see quietly what was happening—'child's play,' 'follies.'"

But nevertheless such follies made them smile with paternal satisfaction.

He thought to be himself among those who fled, as the world seemed to be coming to an end. In certain towns the revolutionary mob had invaded and profaned the churches; as yet they had not murdered any of the ministers of God as in other revolutions, but still the priests were unable to go about the streets in their cassocks for fear of being hooted and insulted. The remembrance of the archbishops of Toledo, those brave ecclesiastical princes, implacable warriors against the infidels, fired his warlike feelings. As yet he had never been away from Toledo, away from the shadow of its Cathedral; Spain seemed to him as vast as all the rest of the world put together, and he began to feel the ardent desire of seeing something new, of seeing closer all the wonderful things he had read about in his books, stirring within him.

One day he kissed his mother's hand, without feeling any very great emotion towards the trembling and nearly blind old woman, for the seminary had for him more tender memories than the house of his fathers, smoked his last cigar with his brothers in the garden without revealing his intentions to them, and that night he fled from Toledo with a scapulary of the Heart of Jesus sewed into his waistcoat, and a beautiful silk scarf in his wallet, one of those worked by white hands in the convents of the city. The son of the bell-ringer went with him. They joined one of the insignificant bands who were devastating Murcia, but they soon went on to Valencia and Catalonia, anxious to perform greater exploits for the cause of God than merely stealing mules and extorting contributions from the rich.

Gabriel felt an intense delight in this wandering life, with its continual alarms owing to the proximity of the troops.

He had been made an officer at once, on account of his education, and because of the letters of recommendation that certain of the prebends of the Metropolitan Church had given him; letters lamenting greatly that a youth of so much theological promise should go and risk his life like a simple sacristan.

Luna enjoyed the free and lawless life of war with the zest of a collegian out of bounds; but he could not hide the feeling of painful disillusion that the sight of those armies of the Faith caused him. He had expected to find something akin to the ancient crusading expeditions: soldiers who fought for an ideal, who bent the knee before beginning the fight, so that God might be on their side, and who at night, after a hard-fought field, slept the pure sleep of an ascetic; instead of which he found an armed mob, mutinous to their leaders, incapable of that fanaticism which rushes blindfold to death, anxious only that the war might last as long as possible, so that they might continue the life of lawless wandering at the expense of the country, which they considered the best life possible; people who at the sight of wine, women or plunder would disband themselves, hungering, turning against their leaders.

It was the ancient life of the horde, surging up through civilisation, the atavic custom of stealing the stranger's bread and women by force of arms, the ancient Celtiberic love of factions and internal strife, that only caught hold of a political pretext in order to revive.

Gabriel, with very rare exceptions, found none in those badly-armed and worse-clothed bands who fought with a fixed idea; they were adventurers who wished for war for the sake of war; visionaries anxious for fortune; country lads from the fields, who in their passive ignorance had joined the factions, just as they would have stayed at home if they had had better counsels; simple souls who firmly believed that in the towns they were burning and destroying God's ministers, and who had thrown themselves into the fray so that society should not lapse into barbarism.

The common danger, the misery of the interminable marches to deceive the enemy, the scarcity suffered in the barren fields and on the rough hilltops on which they took refuge, made them all equals, enthusiasts, sceptics or rustics. They all felt the same desire to compensate themselves for their privations, to appease the ravenous beast they felt inside, awakened and irritated by a life of such sudden changes; as much by the wild abundance and plundering of a sack as by the distress endured in the long marches over interminable plains without ever seeing the slightest sign of life. On entering a town they would shout, "Long live religion," but on the slightest provocation they would do this, that and the other in the name of God and all the saints, not omitting in their filthy oaths to swear by everything most sacred in that same religion.

Gabriel, who soon became accustomed to this wandering life, ceased to feel shocked. The former scruples of the seminarist vanished, smothered under the crust of the fighting man, which became hardened with war.

The romantic figure of Dona Blanca, the king's sister-in-law passed before him, like a person in a novel; in her romantic energy this princess wished to emulate the deeds of the heroines of La Vendee, and mounted on a small white horse, her pistol in her belt, and the white scarf tied over her floating tresses, she put herself at the head of these armed bands, who revived in the centre of the Peninsula the strife of almost prehistoric times. The flutter of the dark riding-habit of this heroine served as a standard to the battalions of Zouaves, to the troop of French, German, and Italian adventurers, the scum of all the wars on the globe, who found it pleasanter to follow a woman anxious for fame than to enlist themselves into the foreign legion of Algeria.

The assault of Cuenca, the sole victory of the campaign, made a deep impression on Gabriel's memory; the troops of men wearing the scarf, after they had knocked down the ramparts as weak as mud walls, rushed like overflowing streams through the streets. The firing from the windows could not stop them; they rushed in pale, with discoloured lips and eyes brilliant with homicidal mania, the danger overcome, and the knowledge that they were at length masters of the place drove them mad; the doors of the houses fell under their blows, terrified men rushed out to be pierced with bayonets in the streets, and in the houses you could see women struggling in the arms of the assailants, striking them in the face with one hand, while with the other they struggled to retain their clothes.

Gabriel saw how the roughest of the mountaineers destroyed in the Institute all the apparatus of the Cabinet of Physical Science, breaking it in pieces. They were furious with these inventions of the evil one, with which they thought the unbelievers communicated with the Government of Madrid, and they smashed on the ground with the butt ends of their muskets, and trampled with their feet, all the gilt wheels of the apparatus, and all the discs and batteries of electricity.

The seminarist was delighted at all this destruction; he also hated, but it was with a calm, reflective hate bred in the seminary, all positive and material sciences, for the sum total of his reasoning was that they came perilously near to the negation of God; those sons of the mountains in their blessed ignorance, had without knowing it done a great deed. Ah! if only the whole nation would imitate them! In former times there were none of these ridiculous inventions of science, and Spain was far happier. To live a holy life, the learning of the priests and the ignorance of the people was sufficient, for both together produced a blessed tranquillity; what did they want more? For so the country had existed for centuries, all through the most glorious period of its existence.

The war came to an end, the closely pursued rebels passed through the centre of Catalonia and were finally driven over the frontier, where they were compelled to give up their arms to the French custom-house officers. Many availed themselves of the amnesty, anxious to return to their own homes. Mariano, the bell-ringer, was one of these. He did not wish to live in a foreign land; besides, during his absence his father had died, and it was extremely probable that he might succeed to the charge of the Cathedral tower if he laid due stress on the merits of his family, his three years' campaigning for the sake of religion, and a wound he had received in his leg; he would really be able to compare himself with the martyrs for Christianity.

Gabriel preferred emigration. "He was an officer and therefore could not take the oath of allegiance to a usurping dynasty." This declaration he made with all the pride learnt in this caricature of an army, which emphasised all the ceremonies of ancient warfare, and who, ragged and shoeless as they were, with their swords by their sides, never failed to transmit orders to each other as "high-born officer." But the real reason which prevented Luna from returning to Toledo was that he wished to follow the course of events, to see new countries and different customs. To return to the Cathedral would mean to remain there for ever, to renounce everything in life, and he, who during the war had tasted of worldly delights, had no desire to turn his back on them quite so soon; also he was not yet of age, so he had plenty of time before him in which to finish his studies; the priesthood was a sure retreat, but one to which he was in no hurry to return just at present; besides, his mother was dead, and his brother's letters told him of no alteration in the sleepy life of the upper cloister, beyond that the gardener was married and that the "Wooden Staff" was courting a girl in the Claverias, it being against all the good traditions of these people to ally themselves with anyone outside the Cathedral.

Luna lived for more than a year in the emigrants' cantonments; his classical education and the sympathy aroused by his youth smoothed his path to a certain extent; he talked Latin with the French abbes, who were delighted to hear about the war from the young theologian, and at the same time they taught him the language of the country. These friends procured for him Spanish lessons among the upper middle classes who were friendly to the Church. In these days of penury he was saved by his friendship with an old legitimist Countess, who invited him to spend several days in her country house, introducing the warlike seminarist to all the grave and pious friends at her assemblies as though he had been a crusader newly returned from Palestine.

Gabriel's great desire was to go to Paris; his life in France had radically changed his ideas, he really felt as though he had fallen into a new planet. Accustomed to the monotonous life in the seminary, and to the nomadic existence during that mountainous and inglorious war, he was astonished at the material progress, the refinement of civilisation, the culture and the well-being of the people in France. He remembered now with shame his Spanish ignorance, all that Castilian phantasmagoria, fed by lying literature, that had made him believe that Spain was the first country in the world, and its people the noblest and bravest, and that all the other nations were a sort of wretched mob, created by God to be victims of heresy, and to receive overwhelming punishment each time that they ventured to interfere with this privileged country, which, though it eats little and drinks less, has yet produced the holiest saints and the greatest captains of Christendom.

When Gabriel could express himself fluently in French and had contrived to save a few francs for his journey, he went to Paris. A friendly abbe had procured him employment as corrector of proofs in a religious library close to Saint Sulpice. In this priestly quarter of Paris, with its hostels for the clergy and for religious families, as gloomy as convents, with its shops full of pious images, which flood the globe with varnished and smiling saints, was accomplished the great transformation of Gabriel.

This quarter of Saint Sulpice with its streets almost Spanish in their silence and peacefulness, with the sisters in black veils gliding by the walls of the seminary, drawn by the sound of the bells, was for the Spanish seminarist what the road to Damascus had been for the Apostle. The French Catholicism, cultivated, reasoning and respectful to human progress, bewildered Gabriel, whose fierce Spanish bigotry had taught him to despise all profane science. There was only one true learning in the world, and that was theology. The other sciences were only toys, only fit to amuse the eternal infancy of humanity. To know God and to meditate on the greatness of His power, this was the only serious study to which men could devote themselves; machinery, the discoveries of the positive sciences, in fact everything which did not treat of divinity and the future life, was only a bagatelle for the amusement of fools and people of no faith.

The former seminarist, who from his earliest childhood had despised all human progress, was stupefied when he perceived how earnestly all French Catholicism spoke of it. In correcting the proofs of so many religious works he could not but notice the profound respect which this despised science inspired in the good French priests, men of such far superior culture to that of the canons down there. And moreover he noticed a certain humble shrinking in the representatives of religion when they came face to face with science—a desire to please, not to be censorious, to help on with their sympathy any conciliatory solutions, so that dogma should not fall to the ground, finding no place in the rapid march of events that was hurrying humanity into the future with the whirl of its new discoveries. Entire books were written by eminent priests with the view of adjusting and bringing into line the revelations of the holy books and the discoveries of modern science, even at the risk of doing some violence to the former. The ancient and venerable Church that Gabriel had seen in his own country, immovable in its antiquated majesty, unwilling to move a single fold of its mantle for fear of losing some of the dust of ages, was stirring in France, endeavouring to renew itself, throwing on one side the ancient garments of tradition, like old rags that would turn it into ridicule, and stretching out its hands with almost despairing strength to catch hold of the modern achievements of science; the great enemy of yesterday, whose appearance had been ushered in with bonfires and shameful abjurations was triumphant to-day.

What had that fatal apple of Paradise contained, that after six thousand years of malediction that same Church had begun to venerate it, striving to make it forget its ancient persecutions? Why was religion, firm as a rock throughout the centuries, which had defied persecutions, schisms and wars, beginning to dissolve before the discoveries of a few men, and entering into that wild current which sought for the cause and explanation of everything? If it had the secular support of faith, why should it seek the assistance of reason to maintain its traditions and to justify its dogmas?

Gabriel felt the same fever of curiosity which had obliged him as a child to bend his back over the old volumes, bound in parchment, in the library of the seminary; he wished to be acquainted with the mysterious perfume of that hated science which had so disturbed God's priests, and had made them indirectly deny the beliefs of nineteen centuries. He wished to know why the sacred books were being dislocated and tortured in order to explain by geological periods the creation which God had accomplished in six days. What danger did they hope to avoid by making the divinity appear before science in order to explain its acts and fit them into the decisions of the latter? Whence came the instinctive fear of the religious authors of roundly affirming miracles? attempting instead to justify them by intricate and tentative reasonings, without daring to adduce as the decisive proof the incomprehensibility of supernatural prodigies.

For the time being Gabriel abandoned the tranquil atmosphere of the religious library. His reputation as a humanist had reached the ears of an editor living near the Sorbonne, so, without leaving the left bank of the Seine, he moved into the Latin quarter to undertake the correction of proofs in Latin and Greek. He earned in this way twelve francs a day—far more than those canons of Toledo, who formerly had appeared to him as great dukes. He lived in a small inn for students near to the School of Medicine, and his vehement discussions at night with his fellow-lodgers over the smoke of their pipes taught him as much as the books of that hated science. Those students who lent him books, or who told him of those he should search for in his free hours in the library on the hill of Saint Genevieve, laughed like pagans at the exalted ideas of the former seminarist.

For two years young Luna did little else but read; now and again he accompanied his friends in some escapade, throwing himself into the free and joyous life of the Quartier, wearing out the elbows of his sleeves on the tables of the beershops. The Mimi of Murger often passed before him, but less melancholy than the creation of the poet, and the ex-seminarist found his Sunday evening idylls in the woods surrounding Paris. But Gabriel was not of an amorous temperament; curiosity and the thirst for knowledge mastered him, and after these escapades from which he returned fresher, and with his brain keener, he threw himself with greater ardour into his studies.

History, true history, whose cold clearness contrasted so strongly with that intricate morass of miracles in the chronicles that he had read in his childhood, beat down the greater part of his beliefs. Catholicism was no longer for him the only religion, neither could he any longer divide the history of humanity into two periods, that before and that after the appearance in Judea of a handful of obscure men, who, spreading themselves over the world, preached a cosmopolitan morality drawn from the maxims of Orientals, and from the teachings of Greek philosophy.

Religions were for him human inventions, subject to the conditions of existence belonging to all organisms, its generous infancy capable of blind sacrifices, its self-contained and masterful manhood, in which the early sweetness was changed by the authoritative imposition of its power, and its inevitable age, with a long agony, in which the sick man, guessing his speedy end, clings to life with all the energy of desperation.

His faith in Catholicism as the only religion disappeared completely; losing his belief in dogmas he lost also, by inevitable logic, that belief in the monarchy which had driven him to fight in the mountains, and he understood clearly now the history of his country without prejudices of race. The foreign historians showed him the sad fate of Spain, arrested in the most critical period of her development, when she was emerging young and strong during the most fertile period of the Middle Ages, by the fanaticism of priests and inquisitors, and the folly of some of her kings, who, with utterly inadequate means, wished to revive the empire of the Caesars, draining the country for this mad enterprise. Those people who had broken with the Papacy, turning their backs for ever on Rome, were far happier and more prosperous than that Spain, which slept like a beggar at the door of the Church.

At this period of his intellectual development Gabriel had an ideal, and often of an evening he would leave his work to go and listen to him for an hour at the College of France: this was Ernest Renan; Gabriel admired him for a double reason, for his talent and for his history. The great man had also passed through a seminary, and even now had a priestly look as though he had suffered deeply from the pressure of the ecclesiastical yoke; he was a rebel, and Gabriel felt as though he belonged to his own family. "Truly the hammers to destroy the temple are forged within the temple," and the law fatal to all religions was being accomplished, when faith vanishes, and the multitude no longer feel the fervour of early days.

Gabriel was astonished to hear how the teacher could penetrate the intellectual development of the Hebrew people, which had served as the basis of Christianity, as he heard him demolish bit by bit the immense altarpiece, before which humanity had knelt for over nineteen centuries. The Spanish seminarist revolted against his old faith with all the impetuosity of his vehement temperament. How could he have believed all that and have considered it the height of human wisdom! Certainly Christianity had exercised a beneficial influence at one period of the infancy of humanity, it had filled men's lives in the Middle Ages when there was little to think of beyond religion, and, in a land desolated by strife, there was no other refuge for intellectual thought but the cathedral in the towns and the monastery in the country. "The fairs—the assemblies for business and pleasure," said the master, "were religious feasts; the scenic representations were mysteries, the journeys were pilgrimages and the wars crusades." After this the ways of life divided—religious life took one way and human life the other. Art placed nature above the ideal, and men thought more of earth than of heaven. Reason was born, and every advance that it made was one step backward for faith, and at last the time arrived when the clear-sighted, those who were anxious about the future, began to ask themselves what the new belief was likely to be which would replace the moribund religion. Luna had no doubts on the point—it was science, and science alone, which could fill the vacuum caused by that religion now dead for ever.

Influenced by the Hellenism of his master, which he assimilated easily, being accustomed to daily intercourse with the Greek authors, he dreamed that the humanity of the future would be an immense Athens, an artistic and learned democracy governed by great thinkers, with no strifes but those of the mind, with no ambition but that of cultivating the intellect, of gentle manners, and devoted to the joys of the mind and the culture of reason.

Of all his old beliefs, Gabriel only retained that of a creative God from a certain superstitious scruple. His ideas were rather disconcerted by astronomy, which he had taken up with an almost childish eagerness, attracted by the charm of the marvellous. That infinite space in which in olden days legions of angels had manoeuvred, and which had served the Virgin as a pathway in her terrestrial descents, he suddenly found to be peopled with thousands of millions of worlds, and the more powerful men's instruments became the more numerous they seemed to be, the distances being infinitely prolonged to immensities that were inconceivable. Bodies were attracted to one another travelling in space at the rate of millions of miles a minute, and all this cloud of worlds revolved without ever passing twice over the same spot in this immensity of silence, in which fresh stars, and again others and others, were continually being discovered as the instruments of observation became more perfect.

This God of Gabriel's having lost the corporeal form given to Him by religion, and as divulged in the history of the creation, lost at once all His attributes, and being magnified to fill the infinite and being absorbed into it, became so impalpable and subtle to the intellect as to appear a phantasm.

Nothing remained to Gabriel of all his ancient beliefs. His mind was like a bare field over which the whirlwind had passed, for his last belief, which had remained standing like a monolith in the midst of ruins, the belief in the history of creation, had now fallen.

But it was impossible to the former seminarist to remain inactive with his cargo of new ideas. He felt obliged to believe in something, to devote to the defence of some ideal all the faith in his character, to make some use of that fervour of proselytising which had been so much admired in the class of eloquence in the seminary, and so revolutionary sociology took possession of him. First of all it was Proudhon with his audacious writings, and afterwards the work was completed by some "militantes" who were working in the same printing office as himself—old soldiers of the Commune, who had lately returned from their exile in the prisons of Oceania, and were renewing their campaign against social organisation with an ardour increased tenfold by their painful sufferings and their desire of vengeance. With them he went to the anarchist meetings; there he heard Reclus and Prince Kropotkine, and the words of the since deceased Miquel Bakronhine came to him as the gospel of a Saint Paul of the future.

Gabriel had met with his new religion, and he gave himself over to it entirely, dreaming of the regeneration of humanity through its stomach. Believing in a future life, misfortunes gave the false consolation of happiness after death; but all religion was a lie, there was no other life but that of the present, and Luna rose in anger against the social injustice that condemned millions of beings to poverty and misery for the happiness of a few privileged thousands. Authority, which was the fount of all evil, was to him the greatest enemy; it must be destroyed, but men must be created who were capable of living without masters, priests or soldiers. The natural gentleness of his character, and the horror of violence with which his three years' campaigning had filled him, caused him rather to draw back from his new companions, who, dreaming of hecatombs from dynamite and the dagger to reform the world, obliged him to accept these new doctrines through fear. No; he believed in the strength of the "idea," and in the innocent evolution of humanity; he had only to work like the first apostles of Christianity certain of the future, but without hurrying, to see his ideas realised; he had only to fix his eyes on the day's work, without thinking of the long years and centuries before it would bear its fruit.

The ardour of his proselytising made him leave Paris at the end of five years. He was anxious to see the world, to study for himself all these social miseries, so as to judge what forces these disinherited could command for their great transformation. Besides, he began to find himself incommoded by the vigilance of the French police, on account of his intimacy with the Russian students of the Quartier Latin—young men with cold eyes and limp and dishevelled hair who were endeavouring to implant in Paris the vengeances of Nihilism. In London he came to know a young Englishwoman of weak health, but burning like himself with all the ardour of revolutionary propaganda, who would walk from morning till night in the lanes and surroundings of workshops and laboratories, distributing pamphlets and printed leaflets that she kept in a band-box that was always hanging on her arm. In a short time Lucy became Gabriel's companion; they loved each other without excitement, with a cold and quiet passion, more from community of ideas than anything else, for the love of revolutionists, dominated with the thought of rebellion against everything existing, has not much room for any other feeling.

Luna and his companion went to Holland and thence to Belgium, settling afterwards in Germany, always travelling from group to group of "companions," taking up different work with that facility of adaptation which seems universal among revolutionaries, who wander over the world penniless, enduring every sort of privation, but finding always in their difficulties some brotherly hand to raise them and set them again on the path.

After eight years of this life Gabriel's friend died of consumption. They were then in Italy, and Luna, finding himself alone, understood for the first time how much support the gentle companion of his life had given him. In his sorrow for the loss of Lucy he forgot for a while his revolutionary enthusiasm, lamenting only the void left in his life. He had not loved her as most men love, but she was his companion, his sister, they were alike in their pleasures and their sorrows, and their common poverty had welded them into one will. Moreover, Gabriel felt himself aged before his time by this life of soul-stirring adventures and painful privations. He had been imprisoned in many places in Europe, being suspected of complicity with the terrorists, he had often been beaten by the police, and he began to find a difficulty in travelling about the Continent, as his photograph figured with that of several other "companions" in the central police offices of the principal nations. He was a vagabond and dangerous dog, who would end by being kicked out of every place.

Gabriel could not live alone; he was accustomed to see those kind blue eyes near him, and to hear the caressing voice with its bird-like inflexions which had so much encouraged him in times of trial and difficulty, and he could not endure the solitude in a strange land after Lucy's death. A great longing for his native land awoke in him, he wished to return to Spain, to that land he had so often ridiculed, and which now in spite of its backwardness seemed to him so attractive. He thought of his brothers, fixed like plants to the stones of the Cathedral, never interesting themselves with what took place in the world, never seeking for news of him, as though they had entirely forgotten him.

With a sudden impulse, as though he were afraid of dying away from his native land, he returned to Spain. In Barcelona some of the "companions" had obtained for him the management of a printing press, but before taking up his post he wished to spend a few days in Toledo. He returned an old man, though he was barely forty, speaking four or five languages, and poorer than when he had left it. He found that his brother the gardener had died, and that the widow and her son had taken refuge in a garret in the Claverias, where she supported herself by washing the canon's linen. Esteban, the "Wooden Staff," received him with the same admiration he had felt for him while in the seminary. He talked a great deal about his travels, gathering together all the people in the upper cloister, so that they should listen to this man who had travelled all over the world, just as though he were going about his own house. In their inquiries they painfully entangled geography, as they could only comprehend two divisions in it, the countries of heretics, and the countries of Christians.

Gabriel pitied the great poverty of these people, and admired the humbleness of these Cathedral servants, content to live and die in the same place, without any curiosity as to what was taking place outside the walls. The church seemed to him a huge derelict. It was like the petrified skeleton of one of those immense and powerful animals of former days, that had been dead for ages, its body decayed, its soul evaporated, and nothing left but this framework, like to the shells found by geologists in prehistoric strata by whose structure they can guess at the soft parts of the vanished being. Seeing the ceremonies of worship which in former days had so moved him, he felt roused to protest, a longing to shout to the priests and acolytes to stop, and withdraw, as their times were passed, and faith was dead, and it was only from routine and the fear of outside opinion that people now frequented these places, which formerly religious fervour had filled from morning till night.

On his arrival in Barcelona Gabriel's life was a whirlwind of proselytising, of struggles, and of persecutions. The "companions" respected him, seeing in him the friend of all the great propagandists of "the idea," and one who might himself rank among the most famous revolutionists. No meeting could be held without the "companion" Luna; that natural eloquence which had caused such wonder on his entry into the seminary, bubbled up and spread like an intoxicating gas in these revolutionary assemblies, firing that ragged, hungry, and miserable crowd, making them tremble with emotion at the description of future societies set forth by the apostle, that celestial city of the dreamers of all ages, without property, without vices, without inequalities, where work would become a pleasure, and where there would be no other worship but that of science and art. Some of his hearers, the darker spirits, would smile with a compassionate gesture, listening to his maledictions against authority, and his hymns to the sweetness and triumph to be won by passive resistance. He was an idealist, one to whom they must listen because he had served the cause well; they who were the strong men, the fighters, knew well enough how to crush in silence that cursed society if it should show itself deaf to the voice of Truth.

When they exploded bombs in the streets the "companion" Luna was the first to be surprised at the catastrophe, he was also the first to be taken to prison on account of the popularity of his name. Oh! those two years passed in the castle of Montjuich! They had ploughed a deep furrow in Gabriel's memory, a deep wound that could not heal, that made him tremble at the slightest remembrance, disturbing his calm, and making him hot and cold with terror.

The madness of fear had taken possession of society, and all laws and regard to humanity, were trampled under foot to defend it. The justice of former ages, with its violent procedure was resuscitated in full civilisation. The judge was distrusted as being too cultured and scrupulous, and a free hand was given to the petty officers of justice, ordering them to introduce afresh all the old instruments of torture.

In the darkness of the night Gabriel saw his Moorish dungeon lighted up; some men in uniform seized him and dragged him down the staircase to a room where others were waiting with huge cudgels. A young man with a soft voice, in the uniform of a lieutenant, and with the lazy manners of a Creole, questioned him as to the various attempts that had occurred months before down in the town. Gabriel knew nothing, had seen nothing. But all the same these men were your companions; but he, having fixed his eyes on high, contemplating his visions of the future, had never realised that all around him this violence was surging and germinating. His reiterated negative rendered the men furious; the soft voice of the Creole became harsh with anger, and with menaces and blasphemies they all threw themselves upon him, and the cruel hunt of the man round and round the dungeon began, the cudgels falling on his body, beat his head or his legs indifferently, pursuing him into corners, following him as with a desperate bound he reached the opposite wall, opening the way with his bent head, his back resounding like an empty box beneath the blows. Now and then the desperation of pain inflamed the victim, the lamb turned into a wild beast, and before falling to the ground, cowering like a child before superior numbers, he would throw himself on the executioners, tearing them, and trying to bite them. Gabriel kept a button from the lieutenant's uniform which had remained in his fingers after one of these revolts of his weakness.

Afterwards, his tormentors, wearied by the inutility of their violence, left him forgotten in the dungeon. A loaf of bread and some bits of dry salt cod were his only food. Thirst, an infernal thirst, racked his bowels, contracted his throat, and burnt his mouth. At first he called piteously under the door for water, but afterwards he would beg no more, knowing beforehand what the answer would be. It was a calculated torture; they promised him as much water as he wished, after he should have disclosed the names of the guilty, confessing things of which he had no knowledge. Hunger strove in him against thirst, but fearing this latter most, he would throw this salted food into a corner as though it were poison. He was delirious with the delirium of a shipwrecked man tormented with visions of fresh water in the midst of the salt waves. In his nightmare he saw clear and murmuring brooks, great rivers; and seeking freshness for his mouth he would pass his tongue over the filthy walls, finding a certain alleviation in the lime of the whitewash.

The privations and the incarceration disturbed his mind with horrible ravings; often Gabriel was surprised at finding himself on all fours, growling and barking opposite the door without knowing how or why.

His tormentors seemed to forget him; they had other prisoners to look after. The jailors gave him water, but whole months passed without anyone entering his cell. Some nights he would hear vaguely and far off through the greasy walls wailing and sobs in the adjacent dungeons. One morning he was awoke by sounds as of thunder, in spite of a tiny ray of sunlight filtering through his loophole; hearing the jailors in the corridors near, he understood the mystery. They had been shooting some of the prisoners.

Luna received as a happiness this hope of death; he would renounce with pleasure that shadow of a life in a small stone box, tormented by physical pain and the fear of men's ferocity. His stomach, weakened by all these privations, refused for many days, with horrible nausea, to receive the bitter bread and the coppery mess. His want of exercise, the want of air, and the bad and scanty nourishment had made him fall into a mortal anaemia; he coughed continually, suffering great oppression on his chest. The knowledge he had acquired of the human body in his thirst for knowing everything did not admit of his being mistaken; he would die as poor Lucy had died.

After a year and a half of imprisonment he appeared before a council of war, mixed up with a mob of old men, women, and even quite young people, all weakened and broken by imprisonment, with their skin white and thick as chewed paper, and that dazed look in their eyes that comes from solitary confinement. Gabriel hoped he would be executed. When the fiscal came to the name of Luna on the long list he stopped an instant, shooting a ferocious glance at him—this man was among the theorists. It appeared from the declarations of witnesses that he took no direct part in the deeds of violence, and that in his speeches he had always deprecated them; still it must be remembered that he was one of the principal propagandists of anarchism, and that he had delivered speeches in all the workmen's societies frequented by the authors of the attempts.

An elderly captain bent towards another member of the council, speaking in his ear, but Gabriel caught his words:

"It is on these gentlemen who make speeches that we must lay our hand, so that they may be warned not to lecture any more on Tolstoi or Ibsen, or any of those foreign worthies who advocate throwing bombs."

Gabriel spent many months of solitary confinement in his prison. From words now and then dropped by his jailors he could guess at the fluctuations of his fate. Sometimes he would gather that he and all his companions in misfortune were to be sent to the jail in Africa, or again they would hint at his immediate liberation, or would prophesy that they were all to be shot en masse. When at the end of two years he left this gloomy castle, it was to be embarked with all his companions for exile. He was only the shadow of a man; his weakness made his walk as uncertain and tremulous as that of a child, but he forgot his own misery in trying to assist those of his companions who were even weaker than himself, and who bore the cruel scars of the torments they had endured.

The return to liberty recalled all his former gentleness and the philosophic pity with which he surrounded all men, pitying and pardoning their faults. On landing in England the more violent of his companions spoke of future vengeance on their persecutors, while Gabriel asked pardon for them, as blind instruments employed by society in a moment of terror, thinking they had saved it by their barbarity.

The climate of London aggravated Gabriel's illness, and in about two years he was obliged to move to the Continent, although England with its absolute liberty was the only land where he could have lived quietly and ignored.

His existence was a cruel one, always a fugitive through the different countries of Europe, driven from one place to another by the vigilance of the police, thrown into prison, or expelled on the slightest suspicion. It was a return to the ancient persecution of the gipsies, the constant hunting of independent people, leading vagabond lives, of the Middle Ages. His illness and his desire for rest and peace made him return to Spain. Time had produced a certain amount of tolerance towards the exiles, and in Spain everything is soon forgotten, and though the authorities are harder and less scrupulous than in other countries, still they interfere less on account of their improvidence and the carelessness natural to the race.

Sick and without any work by which he could earn his living, precluded from seeking work among the printers, as his name was encircled by a halo which terrified the masters, Gabriel fell into such extreme poverty that the little help and succour his companions could afford were unable to relieve it, and he travelled from end to end of the Peninsula begging from his fellows and hiding from the police.

His spirit was broken, he was conquered, and he had no longer strength to continue the struggle. Nothing remained for him but to die, but merciful death came slowly to his call. He thought of his brother, the only affection remaining to him in the world; he remembered the quiet family in the Claverias, of which he had caught a glimpse on his last visit to the Cathedral, and he turned to seek them as his last hope.

On his return to Toledo, he found the happy family dissolved; misfortune had come even to that silent and stagnant corner.

But the Cathedral, insensible to all human vicissitudes was there, the same as ever, and to it he clung, hiding himself in its recesses, hoping to die there in peace, with no other hope but to be forgotten; dying before his proper time, tasting the bitter happiness of annihilation, leaving behind him at the door, like an animal who sheds its skin, all that rebellion which had drawn upon him the hatred of society.

His happiness was not to think, not to speak, to mould himself to that dead world; he would be among the living statues peopling the upper cloister, one more automaton; he would imitate those beings who seemed to have absorbed into themselves something of the austerity of the granite buttresses, he would inhale like a healing balsam the scent of the rusty iron railings and the incense that spread through the church, the ancient perfume of the past centuries.



CHAPTER IV

On leaving the cloister in the mornings soon after daybreak, the first person Gabriel would see was Don Antolin, the "Silver Stick." This priest exercised an authority like that of Governor of the Cathedral, for all the lay servants were under his orders, and all the repairs of little importance were done under his supervision.

Down below, in the church, he watched the sacristans and the acolytes, careful that the canons and beneficiaries should have no cause of complaint in the services. Upstairs, in the cloister, he watched over the good behaviour and cleanliness of the families, being by the grace of the cardinal archbishop a sort of magistrate over that little town.

He occupied the best "habitacion" in the Claverias. At the great ceremonies he walked in front of the Chapter in his pluvial, carrying a silver stick nearly as tall as himself, making the tiles of the pavement re-echo with its blows. During High Mass and the choir in the evening he walked about the naves to check any irreverence on the part of the congregation or any inattention on that of the staff. At eight o'clock at night in the winter, and at nine in summer, he locked the door of the staircase leading to the upper cloister, putting the key in his pocket, and so all the people in the cloister remained quite isolated from the town. If now and again anyone was taken ill in the night, it was necessary to wake Don Antolin who, plunging his hand into the depths of his cassock, would produce his key, and deign to restore communication with the outer world.

He was about seventy years of age, small and wizened; age had scarcely tinged his shaven crown with grey, his forehead was broad and square, and rose straight beneath the silk cap he wore in winter. His features were rather drawn out, without a single wrinkle, and devoid of any expression that showed emotion, the jaw-bone narrow and sharp, and the eyes as inexpressive and motionless as the rest of the face, but with a cold, penetrating glance that was extremely disconcerting.

Gabriel had known him from his childhood; he was, to use his own expression, like a private soldier of the church, who by reason of his years and services had attained the rank of sergeant, but who could rise no further. When Luna first entered the seminary Don Antolin had just been ordained priest, and since then had passed his life in the sacristy of the Primacy where he had begun as acolyte.

On account of his absolute and irrational faith and his unbending adhesion to the Church, the professors in the seminary had pushed him on in his career, in spite of his ignorance; he was a son of the soil, having been born in a village in the mountains round Toledo. The Holy Metropolitan Church was to him the second house of God in the world, only ranking after Saint Peter's in Rome, and all ecclesiastical learning was to him like rays emanating from the Divine wisdom, which blinded him, and were to be adored with the profound respect of ignorance.

He had that blessed and entire want of education so appreciated by the Church in former years. Gabriel felt sure that if Silver Stick had been born in the flourishing times of Catholicism he would have become a saint on dedicating himself to the spiritual life, or he would have played an excellent part in the Inquisition on the arrival of that militant society. Having come into the world at the wrong time, when faith was weakened and the Church could no longer impose its laws by violence, the good Don Antolin had remained hidden in the lower administration of the Cathedral, assisting the Canon Obrero in the division and assignment of the money that the State allowed to the Primacy, giving long thought over the spending of each handful of farthings, endeavouring that the holy house, like the ruined families, should keep up its good outward appearance without revealing the poverty inside.