Zoë found one of her hands and began to chafe it gently between her own. 'It is like ice,' she said. The girl was ill-clothed enough, as it was, and the early spring night was chilly; but she slipped off her ragged outer garment, the long-skirted coat of the Greeks, and spread it over the other wretched coverings of the bed, tucking it in round her mother's neck. 'But you, child?' protested the sick woman feebly. 'I am too hot, mother,' answered Zoë, whose teeth were chattering. Nectaria brought the warm milk, and Zoë lifted the pillow as she had done before, and held the cup to the eager lips till the liquid was all gone. 'It is of no use,' sighed her mother. 'I shall die. I shall not live till morning.' She had been a very great lady of Constantinople, the Kyría Agatha, wife of the Protosparthos Michael Rhangabé, whom the Emperor Andronicus had put to death with frightful tortures more than a year ago, because he had been faithful to the Emperor Johannes. Until her husband had been imprisoned, she had spent her life in a marble palace by the Golden Horn, or in a beautiful villa on the Bosphorus. She had lived delicately and had loved her existence, and even after all her husband's goods had been confiscated as well as all her own, she had lived in plenty for many months with her children, borrowing here and there of her friends and relatives. But they had forsaken her at last; not but that some of them were generous and would have supported her for years, if it had been only a matter of money, but it had become a question of life and death after Rhangabé had been executed, and none of them would risk being blinded, or maimed, or perhaps strangled for the sake of helping her. Then she had fallen into abject poverty; her slaves had all been taken from her with the rest of the property and sold again in the market, but old Nectaria had hidden herself and so had escaped; and she, who knew the city, had brought Kyría Agatha and her three children to the beggars' quarter as a last refuge, when no one would take them in. The old slave had toiled for them, and begged for them, and would have stolen for them if she had not been profoundly convinced that stealing was not only a crime punishable at the very least by the loss of the right hand, but that it was also a much greater sin because it proved that the thief did not believe in the goodness of Providence. For Providence, said Nectaria, was always right, and so long as men did right, men and Providence must necessarily agree; in other words, all would end well, either on earth or in heaven. But to steal, or kill by treachery, or otherwise to injure one's neighbour for one's own advantage, was to interfere with the ways of Providence, and people who did such things would in the end find themselves in a place diametrically opposite to that heaven in which Providence resided. Of its kind, Nectaria's reasoning was sound, and whether truly philosophical or not, it was undeniably moral.