She had some beliefs somewhere, never defined. She had been brought up a Roman Catholic. She had gone to the Church of England for protection. The outward form was a matter of indifference to her. Yet she had some fundamental religion. It was as if she worshipped God as a mystery, never seeking in the least to define what He was. And inside her, the subtle sense of the Great Absolute wherein she had her being was very strong. The English dogma never reached her: the language was too foreign. Through it all she felt the great Separator who held life in His hands, gleaming, imminent, terrible, the Great Mystery, immediate beyond all telling. She shone and gleamed to the Mystery, Whom she knew through all her senses, she glanced with strange, mystic superstitions that never found expression in the English language, never mounted to thought in English. But so she lived, within a potent, sensuous belief that included her family and contained her destiny. To this she had reduced her husband. He existed with her entirely indifferent to the general values of the world. Her very ways, the very mark of her eyebrows were symbols and indication to him. There, on the farm with her, he lived through a mystery of life and death and creation, strange, profound ecstasies and incommunicable satisfactions, of which the rest of the world knew nothing; which made the pair of them apart and respected in the English village, for they were also well-to-do. But Anna was only half safe within her mother’s unthinking knowledge. She had a mother-of-pearl rosary that had been her own father’s. What it meant to her she could never say. But the string of moonlight and silver, when she had it between her fingers, filled her with strange passion. She learned at school a little Latin, she learned an Ave Maria and a Pater Noster, she learned how to say her rosary. But that was no good. “Ave Maria, gratia plena, Dominus tecum, Benedicta tu in mulieribus et benedictus fructus ventris tui Jesus. Ave Maria, Sancta Maria, ora pro nobis peccatoribus, nunc et in hora mortis nostrae, Amen.” It was not right, somehow. What these words meant when translated was not the same as the pale rosary meant. There was a discrepancy, a falsehood. It irritated her to say, “Dominus tecum,” or, “benedicta tu in mulieribus.” She loved the mystic words, “Ave Maria, Sancta Maria;” she was moved by “benedictus fructus ventris tui Jesus,” and by “nunc et in hora mortis nostrae.” But none of it was quite real. It was not satisfactory, somehow. She avoided her rosary, because, moving her with curious passion as it did, it _meant_ only these not very significant things. She put it away. It was her instinct to put all these things away. It was her instinct to avoid thinking, to avoid it, to save herself.