If the learned Thomassinus had known this lately-discovered inscription, when he proved with such abundance of learning, that virginity could be professed in the early Church, at the age of twelve, he would certainly have quoted it.[133] For can we doubt that “the girl who was a virgin of _only_ twelve years old, a handmaid of God and Christ,” was such by consecration to God? Otherwise, the more tender her age, the less wonderful her state of maidenhood. But although this, the nubile age, according to Roman law, was the one at which such dedication to God was permitted by the Church, she reserved to a maturer period that more solemn consecration, when the veil of virginity was given by the bishop; generally on Easter Sunday. That first act probably consisted of nothing more than receiving from the hands of parents a plain dark dress. But when any danger threatened, the Church permitted the anticipation, by many years, of that period, and fortified the spouses of Christ in their holy purpose, by her more solemn blessing.[134] A persecution of the most savage character was on the point of breaking out, which would not spare the most tender of the flock; and it was no wonder that they, who in their hearts had betrothed themselves to the Lamb, as His chaste spouses forever, should desire to come to His nuptials before death. They longed naturally to bear the full-grown lily, entwined round the palm, should this be their portion. Agnes had from her infancy chosen for herself this holiest state. The superhuman wisdom which had ever exhibited itself in her words and actions, blending so gracefully with the simplicity of an innocent and guileless childhood, rendered her ripe, beyond her years, for any measure of indulgence which could be granted, to hearts that panted for their chaste bridal-hour. She eagerly seized on the claim that coming danger gave her, to a more than usual relaxation of that law which prescribed a delay of more than ten years in the fulfilling of her desire. Another postulant joined her in this petition. We may easily imagine that a holy friendship had been growing between her and Syra, from the first interview which we have described between them. This feeling had been increased by all that Agnes had heard Fabiola say, in praise of her favorite servant. From this, and from the slave’s more modest reports, she was satisfied that the work to which she had devoted herself, of her mistress’s conversion, must be entirely left in her hands. It was evidently prospering, owing to the prudence and grace with which it was conducted. In her frequent visits to Fabiola, she contented herself with admiring and approving what her cousin related of Syra’s conversations; but she carefully avoided every expression that could raise suspicion of any collusion between them.