The next step of the French gentleman was to build beside the Southern river a family mansion, whose door he promptly closed upon the Swiss adventurer, since virtue consists not so much in refusing to benefit by vice as in refusing to acknowledge the benefit. Not without a sense of nervous perturbation, he then proceeded to cast his gaze upon the most promising feminine pledges of progeny. From among a dozen or so of his fair neighbors he selected, with the experienced eye of a woman-fancier, the blooming specimen of Swiss buxomness, and, the adventurer coming to terms, the marriage had been celebrated without the retarding curtain-raiser of a romantic prelude.

The gentleman's name was Marcel Musin de Biencourt; the lady's has no place in the following history.

For a period matters progressed in natural sequence. The land was tilled, the cotton picked, and the lady installed in the best bedroom of the newly erected mansion. Had she played the part for which nature and her lord intended her, there is reason to suppose that she would have become a serviceable instrument in the preservation of the species.

But the gentleman had reckoned without Providence. With the ending of the year of her bridehood the roses in the lady's cheeks grew waxen, and she turned with a sigh of relief from the labor of travail to the rest of the little church-yard upon the hill.

The aspens shivered above her, the river purled between level fields far down below, and from the uprooted furrows around the dutiful corn put forth tender sprouts; but the lady had shirked her mission in its first fulfilment, and with the birth-time of the year she neither rose nor stirred.

In the best bedroom the dust thickened upon the chintz curtains, and a weak and sickly hostage to fortune yelled his new throat hoarse with premonition of the inhospitality of the planet upon which he had been precipitated.

Disappointed in his estimate of woman's nature, the gentleman of France decided to economize in material, and to rear a race from the unpromising specimen in his possession. Faithfully he strove to fulfil his part, and when the boy reached manhood, he laid himself down beside his wife upon the hill.

From this time on the family record is biblically concise. Marcel begot Marcel, and again Marcel begot Marcel, and yet again.

While the root Musin languished, De Biencourt, the lofty family tree, withered and died, to be forgotten. Neither in history nor in tradition, nor in the paths of private virtue, was a Musin known to have distinguished himself. If he took up arms in the American Revolution, he took them up in a manner unworthy of record; if he favored the Declaration of Independence, he did not commit his preference to paper; if he excelled in any way, it was in the way of mediocrity—which is perhaps the safest way of all.

But extinction was not to be the end of the venturesome blood of the French gentleman. His spirit animated one of his name to confide to the care of his ex-slaves the mansion crumbling above his head, and to become a wanderer in the States which had been so nearly disunited. Like the minstrels of old, he strung his harp from his shoulder, and journeyed from South to North and from East to West. His Norman blood still ran blue in his veins, and his faith was the faith of his fathers.

In his travels he played his passage into the vivacious affections of an Irish maiden, who wore a rosary about her neck and a cross upon her sleeve. But these conspicuous badges of Popery failed to chill the passion of Marcel. And, in truth, if the maiden's heart was as black as the arch-fiend, her eyes (which is more to the point) were not less blue than heaven. With an improvidence sufficient to bleach the ghost of his colonial progenitor, he tossed forebodings into the capacious lap of the future, and stormed the yielding heart of young Ireland.

Love was lord, and their marriage-bonds were double-locked and barred by Protestant and Catholic clergy. But there is a power which laughs at religious locksmiths. Within six months the illusions with which each had draped the other melted before the fire and brimstone of ecclesiastical dispute. Between the kisses of their lips each offered petitions to a patient Omnipotence for the salvation of the other's soul. As the kisses grew colder the prayers grew warmer. There is a tendency in man, when he has fallen out with the human brother whom he has seen, to wax more zealous in his attentions to the Divine Father whom he has not. To be courteous to one's neighbor is so much more difficult than to be cringing to one's God.

And then a child was given. In the large family Bible upon the father's desk the event is recorded in two different hands, and the child was christened with two different names.

The first reads:

"Marie Musin, born April 24, 1868."

And the second:

"Mary Ann Musin, born April 24, 1868."

After fifteen years the matter was settled, as were most family matters, by the child herself.

"I will be both," she said, decisively. "I will be Mariana."

And Mariana she became.

In the same high-handed fashion the theological disputes of the parents were reduced to trifles as light as air.

"I will be a Presbyterian one Sunday and a Catholic the next," she concluded, with amiable acquiescence; "only on fast-days and lecture-nights I'll be a heathen."

For a time these regulations were observed with uncompromising impartiality, but, upon moving to a smaller town, she foresaw a diplomatic stroke.

"I think it better," she announced, sweetly, "for one of us to become an Episcopalian. I have noticed that most of the society people here are Episcopalians—and in that way the family will be so evenly distributed. I see that it will be easier for me to make the sacrifice than for either of you. Of course, I should love to go with you, mamma, but incense makes me sneeze; and you know, papa, I can't stand congregational singing. It grates upon my nerves. And I must be something, for I have so much religious feeling. I will be an Episcopalian."

She cast herself into the arms of the Church with all the zeal of a convert. From an artistic stand-point she repudiated insincerity, and, though cultivated, her professions were as fertile as the most natural product. Even to herself she scorned to admit that her alliance with a particular creed was the result of aught but a moral tendency in that direction. And the burden of the truth was with her. She was as changeable as wind and as impressionable as wax, and the swelling tide of sentiment had taken an ecclesiastical turn.

She dressed in sober grays, and attended service with the regularity of the sexton; she decorated her walls with Madonnas; and she undertook, by way of the Sunday-school room, to lead a class of eight small boys into the path of righteousness. She read Christina Rossetti and George Herbert, and she placed tiny silver crosses, suspended from purple ribbons, in her school-books.

At the age of sixteen she attached herself to a society whose mission it was to cultivate, by frequent calls, the religious poor, and she neglected social observances to retard by her presence the domestic duties of the indigent members of the community. She descended in a special detachment upon a series of beer saloons, enforcing the pledge upon a number of helpless gentlemen, and thereby multiplying the sin of intemperance by that of perjury. While her mother mended the rents in her garments, Mariana promoted a circle of stocking-darners for the inhabitants of the almshouse.

At that period her expression was in perfect harmony with the tenor of her mind. The dramatic effect was always good.

In the daily school, which she attended when the fancy seized her, she ruled as a popular fetish. Between the younger children, whom she terrorized, and