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 the inquisitiveness, the knowledge of different confessors, and make plots (they have admitted so much to me) to put embarrassing questions to priests.

For, although they frequently manifest a quick sense of shame and delicacy at the commencing period they are forced to be more circumstantial in their narratives. A girl will often try to fit in her less delicate transgressions between two common and more respectable peccadilloes, and only accuse herself in a general way of having been ‘rude,’ or immodest. No confessor can allow such a general accusation to pass: he is bound to recall her and question her minutely on the subject. The conversation which ensues is much better imagined than described; for by some curious process of reasoning (assisted by the light of faith) the Church of Rome has deduced from certain words of Christ that the confessor must have a detailed knowledge of every serious transgression before he can give absolution.

Finally, there is a still more curious and pitiable category of victims of the sacrament of penance. A missionary priest who travels from parish to parish is often warned that he will get certain women to confession who must be handled very carefully; they are practically monomaniacs of the system, and are found in many parishes in London. Sometimes they have a mania for denouncing priests to the bishop for solicitation, and in the hope of getting evidence they will entangle him in the crudest conversation.