But why couldn’t the state find anyone? Theory one (beloved of Brother Peter): There were simply too many unknowns—his ethnicity, his parentage, possible congenital health problems, and on and on. Where had he come from? Nobody knew. None of the local hospitals had recorded a recent live birth that matched his description. And that was worrisome to potential guardians. Theory two (Brother Michael’s): This was a poor town in a poor region in a poor state. No matter the public sympathy—and there had been sympathy, he wasn’t to forget that—it was quite another thing to add an extra child to one’s household, especially when one’s household was already so stretched. Theory three (Father Gabriel’s): He was meant to stay here. It had been God’s will. This was his home. And now he needed to stop asking questions.

Then there was a fourth theory, invoked by almost all of them when he misbehaved: He was bad, and had been bad from the beginning. “You must have done something very bad to be left behind like that,” Brother Peter used to tell him after he hit him with the board, rebuking him as he stood there, sobbing his apologies. “Maybe you cried so much they just couldn’t stand it any longer.” And he’d cry harder, fearing that Brother Peter was correct.

For all their interest in history, they were collectively irritated when he took interest in his own, as if he was persisting in a particularly tiresome hobby that he wasn’t outgrowing at a fast enough rate. Soon he learned not to ask, or at least not to ask directly, although he was always alert to stray pieces of information that he might learn in unlikely moments, from unlikely sources. With Brother Michael, he read Great Expectations, and managed to misdirect the brother into a long segue about what life for an orphan would be like in nineteenth-century London, a place as foreign to him as Pierre, just a hundred-some miles away. The lesson eventually became a lecture, as he knew it would, but from it he did learn that he, like Pip, would have been given to a relative if there were any to be identified or had. So there were none, clearly. He was alone.

His possessiveness was also a bad habit that needed to be corrected. He couldn’t remember when he first began coveting something that he could own, something that would be his and no one else’s. “Nobody here owns anything,” they told him, but was that really true? He knew that Brother Peter had a tortoiseshell comb, for example, the color of freshly tapped tree sap and just as light-filled, of which he was very proud and with which he brushed his mustache every morning. One day the comb disappeared, and Brother Peter had interrupted his history lesson with Brother Matthew to grab him by the shoulders and shake him, yelling that he had stolen the comb and had better return it if he knew what was good for him. (Father Gabriel later found the comb, which had slipped into the shallow wedge of space between the brother’s desk and the radiator.) And Brother Matthew had an original clothbound edition of The Bostonians, which had a soft-rubbed green spine and which he once held before him so he could look at its cover (“Don’t touch! I said don’t touch!”). Even Brother Luke, his favorite of the brothers, who rarely spoke and never scolded him, had a bird that all the others considered his. Technically, said Brother David, the bird was no one’s, but it had been Brother Luke who had found it and nursed it and fed it and to whom it flew, and so if Luke wanted it, Luke could have it.

Brother Luke was responsible for the monastery’s garden and greenhouse, and in the warm months, he would help him with small tasks. He knew from eavesdropping on the other brothers that Brother Luke had been a rich man before he came to the monastery. But then something happened, or he had done something (it was never clear which), and he either lost most of his money or gave it away, and now he was here, and just as poor as the others, although it was Brother Luke’s money that had paid for the greenhouse, and which helped defray some of the monastery’s operating expenses. Something about the way the other brothers mostly avoided Luke made him think he might be bad, although Brother Luke was never bad, not to him.

It was shortly after Brother Peter accused him of stealing his comb that he actually stole his first item: a package of crackers from the kitchen. He was passing by one morning on the way to the room they had set aside for his schooling, and no one was there, and the package was on the countertop, just within his reach, and he had, on impulse, grabbed it and run, stuffing it under the scratchy wool tunic he wore, a miniature version of the brothers’ own. He had detoured so he could hide it under his pillow, which had made him late for class with Brother Matthew, who had hit him with a forsythia switch as punishment, but the secret of its existence filled him with something warm and joyous. That night, alone in bed, he ate one of the crackers (which he didn’t even really like) carefully, breaking it into eight sections with his teeth and letting each piece sit on his tongue until it became soft and gluey and he could swallow it whole.

After that, he stole more and more. There was nothing in the monastery he really wanted, nothing that was really worth having, and so he simply took what he came across, with no real plan or craving: food when he could find it; a clacky black button he found on the floor of Brother Michael’s room in one of his post-breakfast prowlings; a pen from Father Gabriel’s desk, snatched when, mid-lecture, the father had turned from him to find a book; Brother Peter’s comb (this last was the only one he planned, but it gave him no greater thrill than the others). He stole matches and pencils and pieces of paper—useless junk, but someone else’s junk—shoving them down his underwear and running back to his bedroom to hide them under his mattress, which was so thin that he could feel its every spring beneath his back at night.

“Stop that running around or I’ll have to beat you!” Brother Matthew would yell at him as he hurried to his room.

“Yes, Brother,” he would reply, and make himself slow to a walk.

It was the day he took his biggest prize that he was caught: Father Gabriel’s silver lighter, stolen directly off his desk when he’d had to interrupt his lecturing of him to answer a phone call. Father Gabriel had bent over his keyboard, and he had reached out and grabbed the lighter, palming its cool heavy weight in his hand until he was finally dismissed. Once outside the father’s office, he had hurriedly pushed it into his underwear and was walking as quickly as he could back to his room when he turned the corner without looking and ran directly into Brother Pavel. Before the brother could shout at him, he had fallen back, and the lighter had fallen out, bouncing against the flagstones.

He had been beaten, of course, and shouted at, and in what he thought was a final punishment, Father Gabriel had called him into his office and told him that he would teach him a lesson about stealing other people’s things. He had watched, uncomprehending but so frightened that he couldn’t even cry, as Father Gabriel folded his handkerchief to the mouth of a bottle of olive oil, and then rubbed the oil into the back of his left hand. And then he had taken his lighter—the same one he had stolen—and held his hand under the flame until the greased spot had caught fire, and his whole hand was swallowed by a white, ghostly glow. Then he had screamed and screamed, and the father had hit him in the face for screaming. “Stop that shouting,” he’d shouted. “This is what you get. You’ll never forget not to steal again.”

When he regained consciousness, he was back in his bed, and his hand was bandaged. All of his things were gone: the stolen things, of course, but the things he had found on his own as well—the stones and feathers and arrowheads, and the fossil that Brother Luke had given him for his fifth birthday, the first gift he had ever received.