[125] It is but one instance of innumerable amours within the secret penetralia of the privileged conventual establishments. In the dark recesses of these vestal institutions on a gigantic scale, where publicity, that sole security, was never known, what vices or even crimes could not be safely perpetrated? Luther, who proved in the most practical way his contempt for the sanctity of monastic vows by eloping with a nun, assures us, among other scandals attaching to convent life, of the fact that when a fish-pond adjoining one of these establishments in Rome was drained off, six thousand infant skulls were exposed to view. A story which may be fact or fiction. But while fully admitting the probability of invention and exaggeration in the relations of enemies, and the fact that undue prejudice is likely to somewhat exaggerate the probable evils of the mysterious and unknown, how could it be otherwise than that during fourteen centuries many crimes should have been committed in those silent and safe retreats? Nor, indeed, is experience opposed to the possibility of the highest fervour of an unnatural enthusiasm being compatible with more human passions. The virgin who, 'Ut flos in septis secretus nascitur hortis Ignotus pecori,' as eulogised by the virgin-chorus in the beautiful epithalamium of Catullus, might be recognised in the youthful 'religieuse' if only human passion could be excluded; but the story of Heloise and Abelard is not a solitary proof of the superiority of human nature over an impossible and artificial spirituality. [126] As Tartuffe privately confesses, 'L'amour qui nous attache aux beautes eternelles N'etouffe pas en nous l'amour des temporelles. * * * * * Pour etre devot, je n'en suis pas moins homme.'