s and seemed neglected. It was inhabited by an old retired
Colonel and his daughter: the daughter had become an invalid, and her mind
was believed to be affected. No one ever came to the house or called there.
A wall ran, round it, and the trees grew thick and tangled within; the big
gates were locked. Occasionally the Colonel came out of a side-door, a tall
handsome man, and took a brisk walk; sometimes he would be seen handing his
daughter, much wrapped up, into a carriage, and they drove together. But
the place had a sinister air, and was altogether regarded with a gloomy
curiosity.

When the Colonel died, it was discovered that the place was beautifully
kept within, and the house delightfully furnished. It came out that, after
a period of mental depression, the daughter had recovered her spirits,
though her health was still delicate. The two were devoted to each other,
and they decided that, instead of living an ordinary sociable life, they
would just enjoy each other's society in peace. It had been the happiest
life, simple, tenderly affectionate, the two living in and for each other,
and one, moreover, of open-handed, secret benevolence. Apart from the
expenses of the household, the Colonel's wealth had been used to support
every kind of good work. Only one old friend of the Colonel's was in the
secret, and he spoke of it as one of the most beautiful homes he had ever
seen.

Someone of us criticised the story, and asked whether it was not a case of
refined selfishness. He added rather incisively that the expenditure of
money on charitable objects seemed to him to show that the Colonel's
conscience was ill at ease.

Father Payne was very indignant. He said the world had gone mad on
philanthropy and social service. Three-quarters of it was only fussy
ambition. He went on to say that a beautiful and simple life was probably
the thing most worth living in the world, and that two people could hardly
be better employed than in making each other happy. He said that he did not
believe in self-denial unless people liked it. Was it really a finer life
to chatter at dinner-parties and tea-parties, and occasionally to inspect
an orphanage? Perspiration was not the only evidence of godliness. Why, was
it to be supposed that one could not live worthily unless one was always
poking one's nose into one's neighbour's concerns? He said that you might
as well say that it was refined selfishness to have a rose-tree in your
garden,