places in the city, and among others, the College of Belen, where he had been courteously received by the Jesuits. I found that they knew his reputation as a scholar and writer, and a leading champion of modern Theism in America. Dr. Howe had called at Le Grand’s, yesterday, to invite me to go with him to attend a trial, at the Audiencia, which attracted a good deal of interest among the Creoles. The story, as told by the friends of Señor Maestri, the defendant, is, that in the performance of a judicial duty, he discharged a person against whom the government was proceeding illegally, and that this led to a correspondence between him and the authorities, which resulted in his being deposed and brought to trial, before the Audiencia, on a charge of disrespect to the Captain-General. I have no means of learning the correctness of this statement, at present⁠—

“I say the tale as ’twas said to me.”

The cause has, at all events, excited a deep interest among the Creoles, who see in it another proof of the unlimited character of the centralized power that governs them. I regret that I missed a scene of so much interest and instruction. Dr. Howe told me that Maestri’s counsel, Señor Azcárate, a young lawyer, defended his friend courageously; but the evidence being all in writing, without the exciting conflicts and vicissitudes of oral testimony, and the written arguments being delivered sitting, there was not much in the proceedings to stimulate the Creole excitability. No decision was given, the Court taking time to deliberate. It seems to have been a Montalembert trial, on a small theatre.

Tonight there is again a máscara at the next door, but my room is now more remote, and I am able to sleep through it. Once I awoke. It was nearly five o’clock. The music was still going on, but in softer and more subdued tones. The drums and trumpets were hushed, and all had fallen, as if by the magic touch of the approaching dawn, into a trance of sound, a rondo of constantly returning delicious melody, as nearly irresistible to the charmed sense as sound can be conceived to be⁠—just bordering on the fusing state between sense and spirit. It is a contradanza of Cuba. The great bells beat five, over the city; and instantly the music ceases, and is heard no more. The watchmen cry the hour and the bells of the hospitals and convents sound their matins though it is yet dark.

XVIII

Mass at the Belen⁠—Worship in Cuban churches⁠—Casa de Beneficencia⁠—Hospital Militar⁠—Sisters of Charity⁠—Worship of the Sisters in their chapel⁠—Sick soldiers.

At break of day, I am in the delightful sea baths again, not ill-named Recreo and Elíseo. But the forlorn chain gang are mustered before the Presidio. It is Sunday, but there is no day of rest for them.

At eight o’clock I present myself at the Belen. A lady, who was passing through the cloister, with head and face covered by the usual black veil, turned and came to me. It was Mrs. ⸻ whom I had seen last evening. She kindly took me to the sacristy, and asked someone to tell Father ⸻ that I was there, and then went to her place in church. While waiting in the sacristy, I saw the robing and unrobing of the officiating priests, the preparation of altar ceremonials by boys and men, and could hear the voices and music in the church, on the other side of the great altar. The manner of the Jesuits is in striking contrast with that at the Cathedral. All is slow, orderly and reverential, whether on the part of men or boys. Instead of the hurried walk, the nod and duck, there is a slow march, a kneeling, or a reverential bow. At a small side altar, in the sacristy, communion is administered by a single priest. Among the recipients are several men of mature years and respectable position; and side by side with them, the poor and the Negroes. In the Church, there is no distinction of race or color.

Father ⸻ appears, is unrobed, and takes me to the gallery of the church, near the organ. From this, I looked down upon a sea of rich costumes of women, veiled heads, and kneeling figures, literally covering the floor of the church. On the marble pavement, the little carpets are spread, and on these, as close as they can sit or kneel, are the ladies of rank and wealth of Havana. A newcomer glides in among them, seeking room for her carpet, or room of charity or friendship on a carpet already spread; and the kneelers or sitters move and gather in their wide skirts to let her pass. Here and there a servant in livery winds his way behind his mistress, bearing her carpet, and returns to the porch when it has been spread. The whole floor is left to women. The men gather about the walls and doorways, or sit in the gallery, which is reserved for them. But among the women, though chiefly of rank and wealth, are some who are Negroes, usually distinguished by the plain shawl, instead of the veil over the head. The Countess Villanueva, immensely rich, of high rank, and of a name great in the annals of Cuba, but childless, and blind, and a widow, is led in by the hand by her Negro servant. The service of the altar is performed with dignity and reverence, and the singing, which is by the Jesuit Brothers themselves, is admirable. In the choir I recognized my new friends, the Rector and young Father Cabre, the professor of physics. The “Tantum ergo Sacramentum,” which was sung kneeling, brought tears into my eyes, and kept them there.

After service, Mr. ⸻ came to me, and made an engagement to show me the benevolent institutions on the Bishop’s list, accepting my invitation to breakfast

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