Sybil by Benjamin Disraeli (book recommendations website TXT) 📕

we must have an aristocracy, I would sooner that its younger branches should be monks and nuns, than colonels without regiments, or housekeepers of royal palaces that exist only in name. Besides see what advantage to a minister if the unendowed aristocracy were thus provided for now. He need not, like a minister in these days, entrust the conduct of public affairs to individuals notoriously incompetent, appoint to the command of expeditions generals who never saw a field, make governors of colonies out of men who never could govern themselves, or find an ambassador in a broken dandy or a blasted favourite. It is true that many of the monks and nuns were persons of noble birth. Why should they not have been? The aristocracy had their share; no more. They, like all other classes, were benefitted by the monasteries: but the list of the mitred abbots when they were suppressed, shows that the great majority of the heads of houses were of the people.”

“Well, whatever difference of opinion may exist on these points,” said Egremont, “there is one on which there can be no controversy: the monks were great architects.”

“Ah! there it is,” said the stranger, in a tone of plaintiveness; “if the world but only knew what they had lost! I am sure that not the faintest idea is generally prevalent of the appearance of England before and since the dissolution. Why, sir, in England and Wales alone, there were of these institutions of different sizes; I mean monasteries, and chantries and chapels, and great hospitals; considerably upwards of three thousand; all of them fair buildings, many of them of exquisite beauty. There were on an average in every shire at least twenty structures such as this was; in this great county double that number: establishments that were as vast and as magnificent and as beautiful as your Belvoirs and your Chatsworths, your Wentworths and your Stowes. Try to imagine the effect of thirty or forty Chatsworths in this county, the proprietors of which were never absent. You complain enough now of absentees. The monks were never nonresident. They expended their revenue among those whose labour had produced it. These holy men too built and planted as they did everything else for posterity: their churches were cathedrals; their schools colleges; their halls and libraries the muniment rooms of kingdoms; their woods and waters, their farms and gardens, were laid out and disposed on a scale and in a spirit that are now extinct: they made the country beautiful, and the people proud of their country.”

“Yet if the monks were such public benefactors, why did not the people rise in their favour?”

“They did, but too late. They struggled for a century, but they struggled against property and they were beat. As long as the monks existed, the people, when aggrieved, had property on their side. And now ’tis all over,” said the stranger; “and travellers come and stare at these ruins, and think themselves very wise to moralize over time. They are the children of violence, not of time. It is war that created these ruins, civil war, of all our civil wars the most inhuman, for it was waged with the unresisting. The monasteries were taken by storm, they were sacked, gutted, battered with warlike instruments, blown up with gunpowder; you may see the marks of the blast against the new tower here. Never was such a plunder. The whole face of the country for a century was that of a land recently invaded by a ruthless enemy; it was worse than the Norman conquest; nor has England ever lost this character of ravage. I don’t know whether the union workhouses will remove it. They are building something for the people at last. After an experiment of three centuries, your gaols being full, and your treadmills losing something of their virtue, you have given us a substitute for the monasteries.”

“You lament the old faith,” said Egremont, in a tone of respect.

“I am not viewing the question as one of faith,” said the stranger. “It is not as a matter of religion, but as a matter of right, that I am considering it: as a matter, I should say, of private right and public happiness. You might have changed if you thought fit the religion of the abbots as you changed the religion of the bishops: but you had no right to deprive men of their property, and property moreover which under their administration so mainly contributed to the welfare of the community.”

“As for community,” said a voice which proceeded neither from Egremont nor the stranger, “with the monasteries expired the only type that we ever had in England of such an intercourse. There is no community in England; there is aggregation, but aggregation under circumstances which make it rather a dissociating, than an uniting, principle.”

It was a still voice that uttered these words, yet one of a peculiar character; one of those voices that instantly arrest attention: gentle and yet solemn, earnest yet unimpassioned. With a step as whispering as his tone, the man who had been kneeling by the tomb, had unobserved joined his associate and Egremont. He hardly reached the middle height; his form slender, but well proportioned; his pale countenance, slightly marked with the small pox, was redeemed from absolute ugliness by a highly-intellectual brow, and large dark eyes that indicated deep sensibility and great quickness of apprehension. Though young, he was already a little bald; he was dressed entirely in black; the fairness of his linen, the neatness of his beard, his gloves much worn, yet carefully mended, intimated that his very faded garments were the result of necessity rather than of negligence.

“You also lament the dissolution of these bodies,” said Egremont.

“There is so much to lament in the world in which we live,” said the younger of the strangers, “that I can spare no pang for the past.”

“Yet you approve of the principle of their society; you prefer it, you say, to our