with almost as much hostility as they do the rayah, and, true to their conservative bigotry, draw far less subtle distinctions between one Giaour and another. We were naturally inclined to suppose the fears of the monks exaggerated, and could not help thinking that if their situation were as desperate as they would fain make it out, it would have been better if, instead of praying, they had taken arms and instructed their flock how to defy the Moslem in their mountain fastnesses. As for their lamentations, they smacked of Gildas in their querulousness! The brothers were especially apprehensive of a bloody anti-Christian outbreak in Serajevo, the capital of Bosnia, where they doubted whether the Pashà—himself, in their opinion, a tolerant man enough—could restrain the fanaticism of the Mussulman population, which exceeds that of all other Bosnian Mahometans, as much as the bigotry of Bosnian Mahometans in general exceeds that of all the other followers of the Prophet in Turkey-in-Europe. Of the revolt in the Herzegovina the monks knew but little, except that Mostar had not fallen. These alarmist outpourings were relieved by a hospitable diversion. The brothers conducted us to the refectory—a spacious chamber, the size of an average college hall—where we met with most sumptuous entertainment—as we thought it at the time—consisting of some lumps of mutton, good brown bread, eggs poached in cheesy milk, vermicelli, and a sweet melon—a sign that we were advancing south. Seated once more in the guest-room, we exchanged ideas with the monks on a variety of interesting topics, and were much struck with the amount of culture which many of them possessed. They comprised among them a respectable acquaintance with modern languages—one knowing German, another French, another Italian, and most possessed of at least a smattering of Latin—so that we were able to hold a most polyglot conversation. The German-speaking monks told us that they had received their education at the monastery of Diakovar, in Slavonia. This was founded in 1857 by the well-known Bishop Strossmayer, and endowed by the present Emperor of Austria. It was intended as a theological seminary for the brothers of the Bosnian order of Minorites, to whom it was handed over. There is a certain fitness about its locality, as after the Turkish conquest of Bosnia it was at Diakovar that her titular bishops fixed their residence; and it was from there that, for a while, they exercised a nominal control over their diocese, under Cæsarean influence. The sheep among wolves, however, very naturally turned away from absentee shepherds, and sought spiritual, guidance from the Minorites, who lived in their midst and shared their vicissitudes. The establishment of this seminary is therefore a very good move if it was sought to revive the Imperial influence, for the Franciscan organisation in Bosnia, on which the whole Latin population depend for their ghostly needs,[198] is thus