"Solid fact as the performance of the functions remains, for us it assumes a forcible unreality, through the impeding intervention of black dresses and veils, with what should be women under them. But as these creatures push like battering-rams, and caper like he-goats, we shall prefer to adjourn the question of their humanity, and to give it the benefit of a doubt. We must except, however, our countrywomen from dear Boston, who were not seen otherwise than decently and in order."

A vivid description follows of the ceremonies of Good Friday and Easter Sunday, ending with the illumination of St. Peter's.

"A magical and unique spectacle it certainly is, with the well-known change from the paper lanterns to the flaring lampions. Costly is it of human labor, and perilous to human life. And when I remembered that those employed in it receive the sacrament beforehand, in order that imminent death may not find them out of a state of grace, I thought that its beauty did not so much signify."

In the Journal she writes, April 19: "It is the golden calf of old which has developed into the papal bull."

At a concert she saw the Abbé Liszt, "whose vanity and desire to attract attention were most apparent."

Though the sober light of middle age showed Rome less magical than of old, yet the days were full of delight.

"In these scarce three weeks," she cries, "how much have we seen, how little recorded and described! So sweet has been the fable, that the intended moral has passed like an act in a dream—a thing of illusion and intention, not of fact. Impotent am I, indeed, to describe the riches of this Roman world,—its treasures, its pleasures, its flatteries, its lessons. Of so much that one receives, one can give again but the smallest shred,—a leaf of each flower, a scrap of each garment, a proverb for a sermon, a stave for a song. So be it; so, perhaps, it is best."

"Last Sunday I attended a Tombola at Piazza Navona.... I know the Piazza of old. Sixteen years since I made many a pilgrimage thither, in search of Roman trash. I was not then past the poor amusement of spending money for the sake of spending it. The foolish things I brought home moved the laughter of my little Roman public. I appeared in public with some forlorn brooch or dilapidated earring; the giddy laughed outright, and the polite gazed quietly. My rooms were the refuge of all broken-down vases and halting candelabra. I lived on the third floor of a modest lodging, and all the wrecks of art that neither first, second, nor fourth would buy, found their way into my parlor, and stayed there at my expense. I recall some of these adornments to-day. Two heroes, in painted wood, stood in my dark little entry. A gouty Cupid in bas-relief encumbered my mantelpiece. Two forlorn figures in black and white glass recalled the auction whose unlucky prize they had been. And Horace Wallace, coming to talk of art and poetry, on my red sofa, sometimes saluted me with a paroxysm of merriment, provoked by the sight of my last purchase. Those days are not now. Of their accumulations I retain but a fragment or two. Of their delights remain a tender memory, a childish wonder at my own childishness. To-day, in heathen Rome, I can find better amusement than those shards and rags were ever able to represent."

On May 26 she writes in her Journal:—

"I remembered the confusion of my mind when I was here sixteen years ago and recognized how far more than equivalent for the vivacity of youth, now gone, is the gain of a steadfast standard of good and happiness. To desire supremely ends which are incompatible with no one's happiness and which promote the good of all—this even as an ideal is a great gain from the small and eager covetousness of personal desires. Religion gives this steadfast standard whose pursuit is happiness. Therefore let him who seeks religion be glad that he seeks the only true good of which, indeed, we constantly fail, and yet in seeking it are constantly renewed.... Studios of Mozier and of Rogers—the former quite full. Both have considerable skill, neither has genius. The statues of Miss Hosmer are marble silences—they have nothing to say."

Greece was before her. On June 17 the Journal says:—

"Acroceraunian mountains, shore of Albania. Nothing strikes me—I have been struck till I am stricken down. Sirocco and head wind—vessel laboring with the sea, I with Guizot's 'Meditations,' which also have some head wind in them. They seem to me inconclusive in statement and commonplace in thought, yet presenting some facts of interest. A little before 2 P.M. we passed Fano, the island on which Calypso could not console herself, and no wonder. At 2 we enter the channel of Corfù."

At Corfù a Turkish pacha came on board with his harem, to our lively interest. The Journal gives every observable detail of the somewhat squalid ménage, from the pacha's lilac trousers down to the dress of his son and heir, a singularly dirty baby. She remarks that "An Irish servant's child in Boston, got up for Sunday, looks far cleaner and better."

The pacha looked indolent and good-natured, and sent coffee to her before she disembarked at Syra. Here she was met by Mr. Evangelides, the "Christy" of her childhood, the Greek boy befriended by her father. He was now a prosperous man in middle life, full of affectionate remembrance of the family at 16 Bond Street, and of gratitude to "dear Mr. Ward." He welcomed her most cordially, and introduced her not only to the beauties of Syra, but to its principal inhabitants, the governor of the Cyclades, the archbishop, and Doctor Hahn, the scientist and antiquary. She conversed with the archbishop in German.

"He deplored the absence of a state religion in America. I told him that the progress of religion in our country seemed to establish the fact that society attains the best religious culture through the greatest religious liberty. He replied that the members should all be united under one head. 'Yes,' said I, 'but the Head is invisible'; and he repeated after me, 'Indeed, the Head is invisible.' I will here remark that nothing could have been more refreshing to the New England mind than this immediate introduction to the theological opinions of the East."

A few hours later his Grace returned the visit, seeking in his turn, it would appear, the refreshment of a new point of view.

"We resumed our conversation of the morning, and the celibacy of the clerical hierarchy came next in order in our discussion. The father was in something of a strait between the Christian dignification of marriage and its ascetic depreciation. The arrival of other visitors forced us to part, with this interesting point still unsettled."

Arrived in Athens, the travellers found the "veteran" (as the Doctor is called throughout her book) in full tide of work. The apartment in the pleasant hotel swarmed with dark-eyed patriots, with Cretan refugees, with old men who had known "Xaos" in the brave days of old, with young men eager to see and greet the old Philhellene. Among the latter came Michael Anagnostopoulos, who was to become his secretary, and later his son-in-law and his successor at the Perkins Institution for the Blind. The ladies of Athens came too, full of hospitable feeling. There were visits, deputations, committee meetings, all day long, and in the evening parties and receptions.

Spite of all this, her first impression of Athens was melancholy. She was oppressed and depressed at sight of the havoc wrought by Time and war upon monuments that should have been sacred. Speaking of the Parthenon, she exclaims:—

"And Pericles caused it to be built; and this, his marble utterance, is now a lame sentence, with half its sense left out....