life, it is a neighborhood, a city, a world in itself; and its complex character appears in the nature of the different souls which collectively animate it.  The first of these is the sick and beaten native of it who comes back to the world which he has never loved or trusted, but in which he was born and reared.  As a son of its faith, Gabriel Luna was to have been a priest; but before he became a minister of its faith, it meant almost the same that he should become a Carlist soldier, and fight on for that cause till it was hopeless.  In his French captivity he loses the faith which was one with the Carlist cause, and in England he reads Darwin and becomes an evolutionist of the ardor which the evolutionists have now lost.  He wanders over Europe with the English girl whom he worships with an intellectual rather than passionate ardor, and after her death he ends at Barcelona in time to share one of the habitual revolutions of the province and to spend several years in one of its prisons.  When he comes out it is into a world which he is doomed to leave; he is sick to death and in hopeless poverty; he has lost the courage of his revolutionary faith if not his fealty to it; all that he asks of the world is leave to creep out of it and somewhere die in peace.  He thinks of an elder brother who like himself was born in the precincts of the Cathedral where generations of their family have lived and died, and his brother does not deny him.  In fact the kind, dull gardener welcomes him to a share of his poverty, and Gabriel begins dying where he began living.  The kindness between the brothers is as simple in the broken adventurer whose wide world has failed him as in the aging peasant, pent from his birth in the Cathedral close, with no knowledge of anything beyond it.  All their kindred who serve in their several sort the stepmother church, down to the gardener’s son whose office is to keep dogs out of the Cathedral and has the title of perrero, are good to the returning exile.  They do not well understand what and where he has been; the tradition of his gifted youth when he was dedicated to the church and forsook her service at the altar for her service in the field, remains unquestioned, and he is safe in the refuge of his family who can offer mainly their insignificance for his protection.  The logic of the fact is perfect, and Gabriel’s emergence from the quiet of his retreat inevitably follows from the nature of the agitator as the logic of his own past and has the approval at least of the perrero and the allegiance of the rest.  What is very important in the affair is that most of the inhabitants of this Cathedral-world, rich and poor, good, bad, and indifferent, mean and generous, are few of them wicked people, as wickedness is commonly understood; they all have their habitual or their occasional moments of good will.

The refugee is tired of his past but he does not deny his faith in humanity; his doctrine only postpones to a time secularly remote the redemption of humanity from its secular suffering.  He begins at once to do good; he rescues his kind elder brother from the repudiation of the daughter whom he has cast off because her seduction has condemned her to a life of shame; he wins back the poor prostitute to her home, and forces her father to tolerate her in it.