the numerous family to which he belonged.

He was a priest by vocation rather than by choice. Had he chosen deliberately a profession congenial to his gifts, he would certainly have devoted himself altogether to music, though he would probably never have become famous as a composer; for he lacked the rough creative power which hews out great conceptions, though he possessed in a high degree the taste and skill which can lightly and lovingly and wisely impart fine detail to the broad beauty of a well-planned whole. But by vocation he was a priest, and the strength of the conviction of his conscience left the gifts of his artistic intelligence no power to choose. He was a churchman with all his soul, and a musician with all his heart.

Between the two brothers there was that sort of close friendship which sometimes exists between persons who are too wholly different to understand each other, but whose non-understanding is a constant stimulant of interest on both sides. In the midst of the large and peaceable patriarchal establishment in which they lived, and in which each member made for himself or herself an existence which had in it a certain subdued individuality, Orsino and Ippolito were particularly associated, and the priest, when he was at home, was generally to be found in his elder brother's sitting-room, and kept a good many of his possessions there.

It was a big room, with an old carved and gilded ceiling, three tall windows opening to the floor, two doors, a marble fireplace, a thick old carpet, and a great deal of furniture of many old and new designs, arranged with no regard to anything except usefulness, since Orsino was not afflicted with artistic tastes, nor with any undue appreciation of useless objects. Ippolito's short grand piano occupied a prominent position near the middle window, and not far from it was Orsino's deep chair, beside which stood a low table covered with books and reviews. For, like most discontented and disappointed people who have no real object in life, Orsino Saracinesca read a good deal, and hankered after interest in fiction because he found none in reality. Ippolito, on the contrary, read little, and thought much.

After Orsino had answered his remark about marriage, the priest busied himself for some time with his music, while his brother stared at the ceiling in silence, listening to the modulations and the fragments of tentative melody and experimental harmony, without in the least understanding what the younger man was trying to express. He was fond of any musical sound, in an undefined way, as most Italians are, and he knew by experience that if he let Ippolito alone something pleasant to hear would before long be evolved. But Ippolito stopped suddenly and turned half round on the piano stool, with a quick movement habitual to him. He leaned forward towards Orsino, tapping the ends of his fingers lightly against one another, as his wrists rested on his knees.

'It is absurd to suppose that in all Rome, or in all Europe, for that matter, there is nobody whom you would be willing to marry.'

'Quite absurd, I suppose,' answered Orsino, not looking at his brother.

'Then you have not really looked about you for a wife. That is clear.'

'Perfectly clear. I do not argue the point. Why should I? There is plenty of time, and besides, there is no reason in the world why I should ever marry at all, any more than you. There are our two younger brothers. Let them take wives and continue the name.'

'Most people think that marriage may be regarded as a means of happiness,' observed Ippolito.

'Most people are imbeciles,' answered Orsino gloomily.

Ippolito laughed, watching his brother's face, but he said nothing in reply.

'As a general rule,' Orsino continued presently, 'talking is a question of height and not of intelligence. The shorter men and women are, the more they talk; the taller they are, the more silent they are, in nine cases out of ten. Of course there are exceptions, but you can generally tell at a glance whether any particular person is a great talker. Brains are certainly not measurable by inches. Therefore conversation has nothing to do with brains. Therefore most people are fools.'

'Do you call that an argument?' asked the priest, still smiling.

'No. It is an observation.'

'And what do you deduce from it?'

'From it, and from a great many other things, I deduce and conclude that what we call society is a degrading farce. It encourages talking, when no one has anything to say. It encourages marriage, without love. It sets up fashion against taste, taste against sense, and sense against heart. It is a machinery for promoting emotion among the unfeeling. It is a—'

Orsino stopped, hesitating.

'Is it anything else?' asked Ippolito mildly.

'It is a hell on earth.'

'That is exactly what most of the prophets and saints have said since David,' remarked the priest, moving again in order to find his half-smoked cigar, and then carefully relighting it. 'Since that is your opinion, why not take orders? You might become a prophet or a saint, you know. The first step towards sanctity is to despise the pomps and vanities of this wicked world. You seem to have taken the first step at a jump, with both feet. And it is the first step that costs the most, they say. Courage! You may go far.'

'I am thinking of going further before long,' said Orsino gravely, as though his brother had spoken in earnest. 'At all events, I mean to get away from all this,' he added, as though correcting himself.

'Do you mean to travel again?' inquired Ippolito.

'I mean to find something to do. Provided it is respectable, I do not care what it is. If I had talent, like you, I would be a musician, but I would not be an amateur, or I would be an artist, or a literary man. But I have no talent for anything except building tenement houses, and I shall not try that again. I would even be an actor, if I had the gift. Perhaps I should make a good farmer, but our father will not trust me now, for he is afraid that I should make ruinous experiments if he gave me the management of an estate. This is certainly not the time for experiments. Half the people we know are ruined, and the country is almost bankrupt. I do not wish to try experiments. I would work, and they tell me to marry. You cannot understand. You are only an amateur yourself, after all, Ippolito.'

'An amateur musician—yes.'

'No. You are an amateur priest. You support your sensitive soul on a sort of religious ambrosia, with a good deal of musical nectar. Your ideal is to be Cardinal-Protector of the Arts. You are clever and astonishingly good by nature, and you deserve no credit for either. That is probably why I like you. I hate people who deserve credit, because I deserve none myself. But you do not take your clerical profession seriously, and you are an amateur, a dilettante of the altar. If you do not have distractions about the vestments you wear when you are saying mass, it is because you have an intimate, unconscious artistic conviction that they are beautiful and becoming to you. But if the choir responded a flat "Amen" to your "per omnia sæcula sæculorum," it would set your teeth on edge and upset your devout intention at the beginning of the Preface. Do you think that a professional musician would be disturbed in conducting a great orchestra by the fact that his coat collar did not fit?'

Ippolito smiled good humouredly, but did not answer.

'Very well,' continued Orsino at once, 'you are only an amateur priest. It does not matter, since you are happy. You get through life very well. You do not even pretend that you do any real work. Your vocation, as you call it, was a liking for the state of priesthood, not for the work of a priest. Now I do not