ther. O, now I understand!
Wicked woman, you wished to make me discontented with the life I have
led. But you have not succeeded! Why have you come to tell me of your
love for a visible God? Why do you boast before me of having seen the
resurrection of the Master since I shall not see Him? You even hoped to
spoil the joy that is mine in bearing a child. It was wicked! I refuse
to know your God. You have loved Him too much! To please Him one is
obliged to fall prostrate and dishevelled at His feet. That is not an
attitude which beseems the wife of a noble! Helvius would be annoyed did
I worship in such a way. I will have nothing to do with a religion that
disarranges one's hair! No indeed, I will not allow the little child I
bear in my bosom to know your Christ! Should this poor little creature
be a daughter she shall learn to love the little goddesses of baked clay
that are not larger than my finger, and with these she can play without
fear. These are the proper divinities for mothers and children. You
are very audacious to boast of your love affairs and to ask me to share
them. How could your God be mine? I have not led the life of a sinner,
I have not been possessed of seven devils, nor have I frequented the
highways. I am a respectable woman. Begone!"

And Mary Magdalen, perceiving that proselytising was not her vocation,
retired to a wild cavern since called the Holy Grotto. The sacred
historians believe unanimously that Laeta Acilia was not converted to
the faith of Christ until many years after this interview which I have
faithfully recorded.

A NOTE ON A POINT OF EXEGESIS

I have been reproached for having in this story confused Mary of
Bethany, sister of Martha, and Mary Magdalen. I must confess at
once that the Gospel seems to make of Mary who poured the perfume of
spikenard over the feet of Jesus and of Mary to whom the Master said:
"_Noli me tangere?_," two women absolutely distinct. Upon this point I
am willing to make amends to those who have done me the honour to blame
me.

Among the number is a princess who belongs to the Orthodox Greek
Church. This does not in the least surprise me. The Greeks have always
distinguished between the two Marys. It was not the same in the Western
Church. On the contrary, the identity of the sister of Martha and
Magdalen the sinner was early acknowledged.

The texts lend themselves but ill to this interpretation, but texts
never present difficulties to any one but the