The Monastery by Walter Scott (snow like ashes series TXT) 📕

“Not so,” answered the monk; “I am a Scotchman by extraction only, and never was in this neighbourhood during my whole life.”

“Never in this neighbourhood, and yet so minutely acquainted with its history, its traditions, and even its external scenery! You surprise me, sir,” I replied.

“It is not surprising,” he said, “that I should have that sort of local information, when it is considered, that my uncle, an excellent man, as well as a good Scotchman, the head also of our religious community, employed much of his leisure in making me acquainted with these particulars; and that I myself, disgusted with what has been passing around me, have for many years amused myself, by digesting and arranging the various scraps of information which I derived from my worthy relative, and other aged brethren of our order.”

“I presume, sir,” said I, “though I would by no means intrude the question, that you are now returned to Scotland with a view to settle amongst your countrymen, since the great political catastrophe of our time has reduced your corps?”

“No, sir,” replied the Benedictine, “such is not my intention. A European potentate, who still cherishes the Catholic faith, has offered us a retreat within his dominions, where a few of my scattered brethren are already assembled, to pray to God for blessings on their protector, and pardon to their enemies. No one, I believe, will be able to object to us under our new establishment, that the extent of our revenues will be inconsistent with our vows of poverty and abstinence; but, let us strive to be thankful to God, that the snare of temporal abundance is removed from us.”

“Many of your convents abroad, sir,” said I, “enjoyed very handsome incomes—and yet, allowing for times, I question if any were better provided for than the Monastery of this village. It is said to have possessed nearly two thousand pounds in yearly money-rent, fourteen chalders and nine bolls of wheat, fifty-six chalders five bolls barley, forty-four chalders and ten bolls oats, capons and poultry, butter, salt, carriage and arriage, peats and kain, wool and ale.”

“Even too much of all these temporal goods, sir,” said my companion, “which, though well intended by the pious donors, served only to make the establishment the envy and the prey of those by whom it was finally devoured.”

“In the meanwhile, however,” I observed, “the monks had an easy life of it, and, as the old song goes,

—made gude kale On Fridays when they fasted.”

“I understand you, sir,” said the Benedictine; “it is difficult, saith the proverb, to carry a full cup without spilling. Unquestionably the wealth of the community, as it endangered the safety of the establishment by exciting the cupidity of others, was also in frequent instances a snare to the brethren themselves. And yet we have seen the revenues of convents expended, not only in acts of beneficence and hospitality to individuals, but in works of general and permanent advantage to the world at large. The noble folio collection of French historians, commenced in 1737, under the inspection and at the expense of the community of Saint Maur, will long show that the revenues of the Benedictines were not always spent in self-indulgence, and that the members of that order did not uniformly slumber in sloth and indolence, when they had discharged the formal duties of their rule.”

As I knew nothing earthly at the time about the community of St. Maur, and their learned labours, I could only return a mumbling assent to this proposition. I have since seen this noble work in the library of a distinguished family, and I must own I am ashamed to reflect, that, in so wealthy a country as ours, a similar digest of our historians should not be undertaken, under the patronage of the noble and the learned, in rivalry of that which the Benedictines of Paris executed at the expense of their own conventual funds.

“I perceive,” said the ex-Benedictine, smiling, “that your heretical prejudices are too strong to allow us poor brethren any merit, whether literary or spiritual.”

“Far from it, sir,” said I; “I assure you I have been much obliged to monks in my time. When I was quartered in a Monastery in Flanders, in the campaign of 1793, I never lived more comfortably in my life. They were jolly fellows, the Flemish Canons, and right sorry was I to leave my good quarters, and to know that my honest hosts were to be at the mercy of the Sans-Culottes. But fortune de la guerre!”

The poor Benedictine looked down and was silent. I had unwittingly awakened a train of bitter reflections, or rather I had touched somewhat rudely upon a chord which seldom ceased to vibrate of itself. But he was too much accustomed to this sorrowful train of ideas to suffer it to overcome him. On my part, I hastened to atone for my blunder. “If there was any object of his journey to this country in which I could, with propriety, assist him, I begged to offer him my best services.” I own I laid some little emphasis on the words “with propriety,” as I felt it would ill become me, a sound Protestant, and a servant of government so far as my half-pay was concerned, to implicate myself in any recruiting which my companion might have undertaken in behalf of foreign seminaries, or in any similar design for the advancement of Popery, which, whether the Pope be actually the old lady of Babylon or no, it did not become me in any manner to advance or countenance.

My new friend hastened to relieve my indecision. “I was about to request your assistance, sir,” he said, “in a matter which cannot but interest you as an antiquary, and a person of research. But I assure you it relates entirely to events and persons removed to the distance of two centuries and a half. I have experienced too much evil from the violent unsettlement of the country in which I was born, to be a rash labourer in the work of innovation in that of my ancestors.”

I again assured him of my willingness to assist him in anything that was not contrary to my allegiance or religion.

“My proposal,” he replied, “affects neither.—May God bless the reigning family in Britain! They are not, indeed, of that dynasty to restore which my ancestors struggled and suffered in vain; but the Providence who has conducted his present Majesty to the throne, has given him the virtues necessary to his time—firmness and intrepidity—a true love of his country, and an enlightened view of the dangers by which she is surrounded.—For the religion of these realms, I am contented to hope that the great Power, whose mysterious dispensation has rent them from the bosom of the church, will, in his own good time and manner, restore them to its holy pale. The efforts of an individual, obscure and humble as myself, might well retard, but could never advance, a work so mighty.”

“May I then inquire, sir,” said I, “with what purpose you seek this country?”

Ere my companion replied, he took from his pocket a clasped paper book, about the size of a regimental orderly-book, full, as it seemed, of memoranda; and, drawing one of the candles close to him, (for David, as a strong proof of his respect for the stranger, had indulged us with two,) he seemed to peruse the contents very earnestly.

“There is among the ruins of the western end of the Abbey church,” said he, looking up to me,