Meeting it, the Prioress realised fully, what she had many times half-divined, that the revered and reverend Prelate sitting opposite, for all his robes and dignity, his panoply of Church and State, had the heart of a merry schoolboy out on a holiday.
For the moment she felt much older than the Bishop, infinitely sadder; more travel-worn and worldly-wise.
Then she looked at the silver hair; the firm mouth, with a shrewd curve at either corner; the thoughtful brow.
And then she looked at the Bishop's ring.
The Bishop wore a remarkable ring; not a signet, but a large gem of great value, beautifully cut in many facets, and clear set in massive gold. This precious stone, said to be a chrysoprasus, had been given to the Bishop by a Russian prince, in acknowledgment of a great service rendered him when he came on pilgrimage to Rome. The rarity of these gems arose partly from the fact that the sovereigns of Russia had decreed that they should be held exclusively for royal ornament, forbidding their use or purchase by people of lesser degree.
But its beauty and its rarity were not the only qualities of the precious stone in the Bishop's ring. The strangest thing about it was that its colour varied, according to the Bishop's mood and surroundings.
When the Prioress looked up and met the gay twinkle, the stone in the Bishop's ring was a heavenly blue, the colour of forget-me-nots beside a meadow brook, or the clear azure of the sky above a rosy sunset. But presently he passed his hand over his eyes, as if to shut out some bright vision, and to turn his mind to more sober thought; and, at that moment, the stone in his ring gleamed a pale opal, threaded with flashes of green.
The Prioress returned to the subject, with studied seriousness.
"I did not suppose, Reverend Father, that it was to be of any advantage to the world, that Sister Seraphine should return to it. The advantage was to be to her, and also to this whole Community, well rid of the presence of one who finds our sacred exercises irksome; our beautiful Nunnery, a prison; her cell, a living tomb. She cries out for life. 'I want to live,' she said, 'I am young, I am gay, I am beautiful! I want life.'"
"To such as Sister Seraphine," remarked the Bishop, gravely, "life is but a mirror which reflects themselves. Other forms and faces may flit by, in the background; dimly seen, scarcely noticed. There is but one face and form occupying the entire foreground. Life is, to such, the mirror which ministers to vanity. Should a husband appear in the picture, he is soon relegated to the background, receiving only occasional glances over the shoulder. If children dance into the field of vision, they are petulantly driven elsewhere. Tell me? Did Sister Seraphine's desire for life include any expression of the desire to give life?"