Odo, the day after his arrival at Donnaz, learned that the chaplain was to be his governor; and he was not long in discovering that the system of that ecclesiastic bore no resemblance to the desultory methods of his former pedagogue. It was not that Don Gervaso was a man of superior acquirements: in writing, ciphering and the rudiments of Latin he seemed little likely to carry Odo farther than the other; but in religious instruction he suffered no negligence or inattention. His piety was of a stamp so different from the abate's that it vivified the theological abstractions over which Odo had formerly languished, infusing a passionate meaning into the formulas of the textbooks. His discourse breathed the same spirit, and had his religion been warmed by imagination or tempered by charity the child had been a ductile substance in his hands; but the shadow of the Council of Trent still hung over the Church in Savoy, making its approach almost as sombre and forbidding as that of the Calvinist heresy. As it was, the fascination that drew Odo to the divine teachings was counteracted by a depressing awe: he trembled in God's presence almost as much as in his grandfather's, and with the same despair of discovering what course of action was most likely to call down the impending wrath. The beauty of the Church's offices, now for the first time revealed to him in the well-ordered services of the chapel, was doubly moving in contrast with the rude life at Donnaz; but his confessions tortured him and the penances which the chaplain inflicted abased without reforming his spirit. Next to the mass, the books Don Gervaso lent him were his chief pleasure: the Lives of the Saints, Cardinal Bellarmine's Fables and The Mirror of true Penitence. The Lives of the Saints fed at once his imagination and his heart, and over the story of Saint Francis, now first made known to him, he trembled with delicious sympathy. The longing to found a hermitage like the Portiuncula among the savage rocks of Donnaz, and live there in gentle communion with plants and animals, alternated in him with the martial ambition to ride forth against the Church's enemies, as his ancestors had ridden against the bloody and pestilent Waldenses; but whether his piety took the passive or the aggressive form, it always shrank from the subtleties of doctrine. To live like the saints, rather than to reason like the fathers, was his ideal of Christian conduct; if indeed a vague pity for suffering creatures and animals was not the source of his monastic yearnings, and a desire to see strange countries the secret of his zeal against the infidel.