She was left for whole days almost entirely alone; but she knew that though her recovery was retarded in consequence of such neglect, yet there was so much press of work in the sisterhood it could not be helped. It sometimes struck her as strange that, when ill, the sisters were left as it were to get well as they best could."-Anglican Sister, p. 124.

"Stopping at the door of St. Ann's Sisterhood, a sister, looking ghastly pale and more dead than alive, got with difficulty into the cab and lay crouched on the floor hardly able to suppress a low moan of pain. She told Maude, afterwards, that she was very ill in bed that day when she received orders to get up and dress with all speed. Her account of St. Ann's Sisterhood was anything but edifying: the cruel rule carried out there had left her for days and weeks alone in her bedroom wretchedly ill and suffering-no sympathy, no provision made for her comfort, no needed help provided !"—Ibid., p. 67.

"She remembered poor Monica, breathless and exhausted, having only just returned from an arduous day's work, finding orders to go off again to a great distance, and her protesting, almost with tears, against such killing work,' but hastily eating the bread and meat and drinking the horn of beer, and being off with a parting complaint."-Ibid., P. 118.

See p. 97.

Are you satisfied, reader? This hurrying and driving, this inattention to ladies and women of gentle birth (for poor girls can bring no money to the sisterhood) all takes

place in Ritualistic sisterhoods. What, then, do you say as to an inspection of them. Aye, and not only by men, but by sister women, sisters in the true sense, burning with love to their fellows; sharp-eyed to detect frauds where men are imposed on; experienced in the lines of agony and sorrow and suffering on the faces of these poor sisters; privileged if need be to inspect their bodies, that no unrighteous torments can thus be secretly used! A priest may be pitted against all the world for craft, subtlety, and shrewdness—save one class; and while he makes them his absolute dupes, so, when once they revolt against him and are of an intellectual stamp, will the priest become helpless when woman shall buckle on her armour of wit and shrewdness, guarded round and made impregnable by Christlike devotion to those sick and suffering, yearning like her divine Pattern to gather all, even as a hen her chickens, to the freedom and warmth of a loving motherly heart.

In conclusion of this chapter the reader's attention is recalled to the more horrible cruelties practised under the name of devotion, submitted to or inflicted by way of penance and the expressed Ritualistic desire for their adoption into the English Church. And briefly (for the subject is so revolting and so voluminous) attention is called to the fruits of the before-given voluptuous language taught and used in convents and sisterhoods, and the monstrosity of permitting celibate priests to be the only men who enter and pass their time with women, mostly of a youthful age.

Though this chapter appears interminable, and though the materials at hand are far from being exhausted, the writer must quote briefly from a pamphlet entitled Monasticism Unveiled, because some of the other references may be said to be only of foreign countries, and that no such horrible things happen in this free land, and because, as the Anglican sister so closely copies the Roman, we may before long hear therein of deeds which will not bear the light. The "Rouse yourself" sister is but the forerunner of the active murderer or participator in the wicked deed.

"I was only 12 years old . . . on Wednesday I had for a penance to stand and see three dear little babies destroyed; and because I pleaded with these cruel people to spare their lives they gagged me so that I

could not scream,

I have marks on my body which I shall carry to my grave from priests and nuns-from my own mother (the lady Abbess). She has told me repeatedly that she loved seeing people ill-used, and many is the time she has shut me up and given me a lot of work to do in a time in which it was impossible for it to be done I was told that if I would consent to see a priest at midnight all should be overlooked. I had a dear sister that had two children by a priest. One was destroyed a few hours after its birth, and then burnt-quicklime."-Pp. 15 and 17. Her sister having warned away a lady about to enter, "after this I went as usual to give my sister some medicine, that was given me to give her. She drank it as usual, but oh! it was poison. I knew it not! The dear baby then shared the same fate-crushed, bones and all powdered up and burnt "-(quicklime)—p. 17. The babe was killed the 21st December, 1884. Oh! the dear lamb was so engaging, six or seven months old." "She (her sister) would have to see her own by being put into that cruel press, face upwards, They told me it was dead before it was put into the press to be crushed, but I don't believe them! No sooner had she (her sister) taken the medicine than she said, 'Oh, it's poison! Oh, it's poison!' I fainted, and came to to find my sister dead, or nearly so then crushed, bones powdered and all. knew she suffered, or had been so ill-used. stays had buckles on the hips, and a chain fastened inside them so tight that she fainted several times on the least exertion. Whether or not they made her take the chain off her stays or fasten it round her waist I know not, but two days before her death she fainted and was bad a long while. I went to her and undid her things, as she was foaming blood from her mouth. The chain was so tight

darling babe killed

to be crushed.

woman.

I never Her (her sister's)

that it had torn the skin badly (over the right hip most) and when I took it from my dear sister, her cries were so piercing I did not know how to bear it. I had a sheet of wadding which I soaked in some oil, and I bound it round her, and instead of giving her medicine I gave her brandy . . but when they found that I had relieved her, they blistered my feet and then made me walk on split peas and go round the church on my knees on pebbles."-Pp. 18 and 19. Of another nun she says, "I firmly believe she met her death through speaking to me, or why could she never be seen or heard of since ?"-P. 21. "I went down one day to draw a bottle of port wine for a poor It was just before Christmas, 1882, one nun was dead, at the time waiting to be buried, I thought (I had no business there at all). I just moved a large box, when in doing so, a dear baby fell to the ground from behind one of the boxes. I screamed, and for a penance I had to chop its limbs from its body."-P. 22. "For having been rude to the priest on this day I had to suffer cruelly, chiefly at his hands. I was gagged if I yawn now my poor bones cringe, and I was only gagged for 20 minutes, and that was considered a short time. Then I thought to get something to ease my mouth, but what they sent me to wash my mouth with proved to be something to blister it! and my own mother was the one to do it! For weeks my mouth was very painful, for as soon as it

" Of

was getting better they blistered it again."-Pp. 24 and 25. course, I had signed a paper just after my sister's death, saying I saw her die naturally and so on, but I ran away, because I was afraid of bringing a dear lamb into the world to be killed!. p. 26. 'I once fasted a whole fortnight and had nothing but a cup of water once or twice.' 'Was that of your own will?' I asked. 'No,' she said, 'but one day my mother in a fit of anger told me I must go straight to hell when I died, as I had never been baptised.' 'And were you baptised?' 'No,' she said indignantly. I would not be forced into it.' The mother appealed to a priest who was standing by, and he said, 'Starve her till she does.' So I was starved for a fortnight down in the dungeons where so many are starved to death !* The only friend I had in the Convent came once or twice, when she had an opportunity, and put in a cup of water between the bars."-P. 28.

This nun made her escape early in 1886 and finally succumbed to the effects of the life (apparently from chest complaints) she had been forced to lead.

But it is a salutary lesson that such infernal hells (I make no apology for using such words) exist in England, and is a warning of the ultimate end of the cloistered Anglican sisterhoods if allowed to remain free from Government inspection. As to the fiendish character of religious women, the comparisons are obvious and can be borne out by the reader's own experience. We now give other instances:"Infants were sometimes born in the convent; but they were always baptised and immediately strangled," says The Canadian Nun, page 32.

The Rev. Father Wilfred Hodgson, sometime sub-præfect of St. Augustine's Roman Catholic College, Ramsgate, in

* Would the reader please peruse the following quotation, and then see if there is not need for great vigilance lest the Ritualist copy the Romanist in these horrors as well as in the doctrinal points :

Church of England Convent, Woodstock Road, City of Oxford, founded by Dr. Pusey.-" During a stay in Oxford I went one afternoon to see for myself, and on coming to the building asked the clerk of the works, or foreman, if I might look round it. Having done so, I found the fabric almost completed, but was struck by an apparent loss of space owing to the height of the walls from the ground, without any ostensible object. I observed a small door directly underneath the main entrance, and on examination found it padlocked, but seeing that the staple was not clenched, I removed it with the point of my umbrella, and thus gained entrance to what proved to be a long corridor, right and left of which cells were erected, but not completed." - Nunnery Life in the Church of England, Preface, P. xxi.

his Confessions of an ex-Benedictine Monk, speaks of the guilt of the clergy. In the reign of Henry VIII., Cardinal Moreton applied to the Pope to reform the monasteries, because nuns were violated and murders committed in these convents and monasteries, so that Rome itself recognised the evil before the king became "Defender of the Faith." In 1829 at Charenton-sur-Maine, on digging over the site of a suppressed nunnery, no less than 387 entire skeletons of infants were found, as well as numerous bones; see Daily Telegraph of 16th January, 1865. Again, Again, in the year 1823 the bodies of two newly-born infants were found buried within the walls of the nunnery of Dungarvon, in Ireland, and the crime was brought home to a Father Maher, the parish priest of Dungarvon.—Drummond's Speech, given in 1851, p. 28. But, why proceed? Only peruse Chiniquy's Fifty Years in the Church of Rome, and other works. It has been so in all ages, and if the Ritualist hopes to delude John Bull into thinking that he may steer clear of the rocks which have wrecked his Romish brother priest, when the ship is of the same build, he must give John Bull credit for being a bigger fool and dullard than he is! This, then, undoubtedly is the reason for the grated windows and doors, and the cloistered orders, truly a sacerdotal harem. It is repeated :—If the law forbids the civil house of ill-fame, why not the holy retreat of the sainted sisters, whose annals of all ages shew they are committed by their vow of obedience to submit to “humiliation " and "degradation"? Refer to The Canadian Nun again and read of the murder of one of the sisters; refer to Edith O'Gorman, p. 37 of Convent Life Unveiled, and read therein of a holy (?) Mrs. Montague, but the latter's poor little child was happier than the convent orphan !

Read the following incident, in a Ritualistic convent, and if ever there is need for the Society for Prevention of Cruelty to Children it is surely here, and I sincerely hope they will take the matter up :

"I recollect how a poor orphan boy at Llanthony Monastery was almost always in disgrace, and had to endure the 'Discipline.' The lads, when doing penance, were stripped, then laid on a long table, their faces downwards, and lashed for such faults as talking in silence time, slamming doors, leaving dust about.”—Nunnery Life, p. 115. “Alice