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society in which religion and immorality went hand in hand, confessors were notorious for taking tyrannical possession of the souls, and at times the bodies, of devout women—with scandalous consequences.
    As for the influence of those in the religious life, it was immense. Different orders formed enmities and alliances among themselves. Priests forbade their faithful to reconcile with other congregations, and when it was their whim, they blithely severed family ties, even counseled disobedience of authority. Neither was it unusual to see clerics who preyed on women employ a mystic-amatory language that evoked the divine, nor veil prurient passions and appetites, ambition and lust, under the guise of spiritual exercises. The figure of the predatory priest was well known, and widely satirized, in that century, as in these explicit verses from La cueva de Meliso.
Inside, you will hear the confessions
of beauteous servants of God.
You may treat them as wives.
They believe they live honorable lives
and that you are purging demonic obsessions.
    It was not surprising, in that time of superstition and sanctimoniousness, that such wickedness prevailed, given that we Spaniards lived in so little accord, badly fed, and worse governed amidst collective pessimism and disillusion. Sometimes we sought the consolation of religion because we felt we were on the brink of an abyss, and others for simple, bare-faced, earthly gain.
    This situation was aggravated by the numbers of priests and nuns who had no calling for the cloth—there were more than nine thousand convents when I was a boy—the result of the practice of penniless noble families who, unable to wed their daughters with traditional decorum, instead directed them to the religious life, or incarcerated them against their will following some worldly indiscretion. Cloisters were filled with women who did not wish to be nuns. It was they to whom don Luis Hurtado de Toledo—the author, or, to be more accurate, the translator, of Palmerin of England —was referring in these famous lines.
For our fathers, having commended
our family’s fortunes to their sons,
depriving us, have intended
to imprison us in this place where
God is outrageously offended.
    Don Francisco de Quevedo had not moved from his place by the window; he seemed removed from the conversation, staring vacantly at the cats wandering across the roof tiles like idle soldiers. Captain Alatriste gave him a long look before turning back to don Vicente de la Cruz.
    “I do not yet understand,” he said, “how your daughter came to find herself in this situation.”
    The elderly man was slow to reply. The same light that accentuated the captain’s scars split his brow with a deep vertical furrow that spoke of his profound grief.
    “Elvira came to Madrid with two other novices when La Adoración was founded, about a year ago. They were accompanied by a duenna, a woman who had been highly recommended to us, who was to wait upon them until they took their vows.”
    “And what does this duenna say?”
    The captain’s question was met with a silence thick enough to be sliced with a scimitar. Don Vicente de la Cruz was staring at his bony, gnarled, but still strong right hand where it rested on the table. His sons were scowling at the floor as if studying something in front of their boots. I had observed that don Jerónimo, the elder son, rougher and more taciturn than his brother, had a hard, piercing gaze that I had seen in only a few men, something I was learning to take as warning. The look of a man who while others strut about clanking their swords against the furniture and boasting in loud voices, sits quietly in a corner of the gaming house, unblinking, taking in every detail, not opening his mouth, until suddenly he gets up and without changing expression walks over and skewers you with a sword. Captain Alatriste himself was such a man; and I, from being so long near him, was beginning to recognize the type.
    “We do