Be rooted from the vineyard of the church.
That these foul2 tares3 be severed4 from the wheat,
We are, I trust, agreed. — Yet how to do this,
Nor hurt the wholesome5 crop and tender vine-plants,
Craves6 good advisement.
The Reformation.
The vesper service in the Monastery7 Church of Saint Mary’s was now over. The Abbot had disrobed himself of his magnificent vestures of ceremony, and resumed his ordinary habit, which was a black gown, worn over a white cassock, with a narrow scapulary; a decent and venerable dress, which was calculated to set off to advantage the portly mien8 of Abbot Boniface.
In quiet times no one could have filled the state of a mitred Abbot, for such was his dignity, more respectably than this worthy9 prelate. He had, no doubt, many of those habits of self-indulgence which men are apt to acquire who live for themselves alone. He was vain, moreover; and when boldly confronted, had sometimes shown symptoms of timidity, not very consistent with the high claims which he preferred as an eminent10 member of the church, or with the punctual deference11 which he exacted from his religious brethren, and all who were placed under his command. But he was hospitable12, charitable, and by no means of himself disposed to proceed with severity against any one. In short, he would in other times have slumbered13 out his term of preferment with as much credit as any other “purple Abbot,” who lived easily, but at the same time decorously — slept soundly, and did not disquiet14 himself with dreams.
But the wide alarm spread through the whole Church of Rome by the progress of the reformed doctrines15, sorely disturbed the repose16 of Abbot Boniface, and opened to him a wide field of duties and cares which he had never so much as dreamed of. There were opinions to be combated and refuted — practices to be inquired into — heretics to be detected and punished — the fallen off to be reclaimed17 — the wavering to be confirmed — scandal to be removed from the clergy18, and the vigour19 of discipline to be re-established. Post upon post arrived at the Monastery of Saint Mary’s — horses reeking20, and riders exhausted21 — this from the Privy22 Council, that from the Primate23 of Scotland, and this other again from the Queen Mother, exhorting24, approving, condemning25, requesting advice upon this subject, and requiring information upon that.
These missives Abbot Boniface received with an important air of helplessness, or a helpless air of importance — whichever the reader may please to term it, evincing at once gratified vanity, and profound trouble of mind. The sharp-witted Primate of Saint Andrews had foreseen the deficiencies of the Abbot of St. Mary’s, and endeavoured to provide for them by getting admitted into his Monastery as Sub-Prior a brother Cistercian, a man of parts and knowledge, devoted26 to the service of the Catholic Church, and very capable not only to advise the Abbot on occasions of difficulty, but to make him sensible of his duty in case he should, from good-nature or timidity, be disposed to shrink from it.
Father Eustace played the same part in the Monastery as the old general who, in foreign armies, is placed at the elbow of the Prince of the Blood, who nominally27 commands in chief, on condition of attempting nothing without the advice of his dry-nurse; and he shared the fate of all such dry-nurses, being heartily28 disliked as well as feared by his principal. Still, however, the Primate’s intention was fully29 answered. Father Eustace became the constant theme and often the bugbear of the worthy Abbot, who hardly dared to turn himself in his bed without, considering what Father Eustace would think of it. In every case of difficulty, Father Eustace was summoned, and his opinion asked; and no sooner was the embarrassment30 removed, than the Abbot’s next thought was how to get rid of his adviser31. In every letter which he wrote to those in power, he recommended Father Eustace to some high church preferment, a bishopric or an abbey; and as they dropped one after another, and were otherwise conferred, he began to think, as he confessed to the Sacristan in the bitterness of his spirit, that the Monastery of St. Mary’s had got a life-rent lease of their Sub-Prior.
Yet more indignant he would have been, had he suspected that Father Eustace’s ambition was fixed32 upon his own mitre, which, from some attacks of an apoplectic33 nature, deemed by the Abbot’s friends to be more serious than by himself, it was supposed might be shortly vacant. But the confidence which, like other dignitaries, he reposed34 in his own health, prevented Abbot Boniface from imagining that it held any concatenation, with the motions of Father Eustace.
The necessity under which he found himself of consulting with his grand adviser, in cases of real difficulty, rendered the worthy Abbot particularly desirous of doing without him in all ordinary cases of administration, though not without considering what Father Eustace would have said of the matter. He scorned, therefore, to give a hint to the Sub-Prior of the bold stroke by which he had dispatched Brother Philip to Glendearg; but when the vespers came without his reappearance he became a little uneasy, the more as other matters weighed upon his mind. The feud35 with the warder or keeper of the bridge threatened to be attended with bad consequences, as the man’s quarrel was taken up by the martial36 baron37 under whom he served; and pressing letters of an unpleasant tendency had just arrived from the Primate. Like a gouty man, who catches hold of his crutch38 while he curses the infirmity that induces him to use if, the Abbot, however reluctant, found himself obliged to require Eustace’s presence, after the service was over, in his house, or rather palace, which was attached to, and made part of, the Monastery.
Abbot Boniface was seated in his high-backed chair, the grotesque39 carved back of which terminated in a mitre, before a fire where two or three large logs were reduced to one red glowing mass of charcoal40. At his elbow, on an oaken stand, stood the remains41 of a roasted capon, on which his reverence42 had made his evening meal, flanked by a goodly stoup of Bordeaux of excellent flavour. He was gazing indolently on the fire, partly engaged in meditation43 on his past and present fortunes, partly occupied by endeavouring to trace towers and steeples in the red embers.
“Yes,” thought the Abbot to himself, “in that red perspective I could fancy to myself the peaceful towers of Dundrennan, where I passed my life ere I was called to pomp and to trouble. A quiet brotherhood44 we were, regular in our domestic duties; and when the frailties45 of humanity prevailed over us, we confessed, and were absolved46 by each other, and the most formidable part of the penance47 was the jest of the convent on the culprit. I can almost fancy that I see the cloister48 garden, and the pear-trees which I grafted49 with my own hands. And for what have I changed all this, but to be overwhelmed with business which concerns me not, to be called My Lord Abbot, and to be tutored by Father Eustace? I would these towers were the Abbey of Aberbrothwick, and Father Eustace the Abbot — or I would he were in the fire on any terms, so I were rid of him! The Primate says our Holy Father, the Pope hath an adviser — I am sure he could not live a week with such a one as mine. Then there is no learning what Father Eustace thinks till you confess your own difficulties — No hint will bring forth50 his opinion — he is like a miser51, who will not unbuckle his purse to bestow52 a farthing, until the wretch53 who needs it has owned his excess of poverty, and wrung54 out the boon55 by importunity56. And thus I am dishonoured57 in the eyes of my religious brethren, who behold58 me treated like a child which hath no sense of its own — I will bear it no longer! — Brother Bennet,”—(a lay brother answered to his call)—” tell Father Eustace that I need not his presence.”
“I came to say to your reverence, that the holy father is entering even now from the cloisters59.”
“Be it so,” said the Abbot, “he is welcome — remove these things — or rather, place a trencher, the holy father may be a little hungry — yet, no — remove them, for there is no good fellowship in him — Let the stoup of wine remain, however, and place another cup.”
The lay brother obeyed these contradictory60 commands in the way he judged most seemly — he removed the carcass of the half-sacked capon, and placed two goblets61 beside the stoup of Bourdeaux. At the same instant entered Father Eustace.
He was a thin, sharp-faced, slight-made little man, whose keen grey eyes seemed almost to look through the person to whom he addressed himself. His body was emaciated63 not only with the fasts which he observed with rigid64 punctuality, but also by the active and unwearied exercise of his sharp and piercing intellect —
A fiery65 soul, which working out its way,
Fretted66 the puny67 body to decay,
And o’er-informed the tenement68 of clay.
He turned with conventual reverence to the Lord Abbot; and as they stood together, it was scarce possible to see a more complete difference of form and expression. The good-natured rosy69 face and laughing eye of the Abbot, which even his present anxiety could not greatly ruffle70, was a wonderful contrast to the thin pallid71 cheek and quick penetrating72 glance of the monk73, in which an eager and keen spirit glanced through eyes to which it seemed to give supernatural lustre74.
The Abbot opened the conversation by motioning to his monk to take a stool, and inviting75 to a cup of wine. The courtesy was declined with respect, yet not without a remark, that the vesper service was past.
“For the stomach’s sake, brother,” said the Abbot, colouring a little —“You know the text.”
“It is a dangerous one,” answered the monk, “to handle alone, or at late hours. Out off from human society, the juice of the grape becomes a perilous76 companion of solitude77, and therefore I ever shun78 it.”
Abbot Boniface had poured himself out a goblet62 which might hold about half an English pint79; but, either struck with the truth of the observation, or ashamed to act in direct opposition80 to it, he suffered it to remain untasted before him, and immediately changed the subject.
“The Primate hath written to us,” said he, “to make strict search within our bounds after the heretical persons denounced in this list, who have withdrawn81 themselves from the justice which their opinions deserve. It is deemed probable that they will attempt to retire to England by our Borders, and the Primate requireth me to watch with vigilance, and what not.”
“Assuredly,” said the monk, “the magistrate82 should not bear the sword in vain — those be they that turn the world upside down — and doubtless your reverend wisdom will with due diligence second the exertions83 of the Right Reverend Father in God, being in the peremptory84 defence of the Holy Church.”
“Ay, but how is this to be done?” answered the Abbot; “Saint Mary aid us! The Primate writes to me as if I were a temporal baron — a man under command, having soldiers under him! He says, send forth — scour85 the country — guard the passes — Truly these men do not travel as those who would give their lives for nothing — the last who went south passed the dry-march at the Riding-burn with an escort of thirty spears, as our reverend brother the Abbot of Kelso did write unto us. How are cowls and scapularies to stop the way?”
“Your bailiff is accounted a good man at arms, holy father,” said Eustace; “your vassals86 are obliged to rise for the defence of the Holy Kirk — it is the tenure87 on which they hold their lands — if they will not come forth for the Church which gives them bread, let their possessions be given to others.”
“We shall not be wanting,” said the Abbot, collecting himself with importance, “to do whatever may advantage Holy Kirk — thyself shall hear the charge to our Bailiff and our officials — but here again is our controversy88 with the warden89 of the bridge and the Baron of Meigallot — Saint Mary! vexations do so multiply upon the House, and upon the generation, that a man wots not where to turn to! Thou didst say, Father Eustace, thou wouldst look into our evidents touching90 this free passage for the pilgrims?”
“I have looked into the Chartulary of the House, holy father,” said Eustace, “and therein I find a written and formal grant of all duties and customs payable91 at the drawbridge of Brigton, not only by ecclesiastics92 of this foundation, but by every pilgrim truly designed to accomplish his vows93 at this House, to the Abbot Allford, and the monks94 of the House of Saint Mary in Kennaquhair, from that time and for ever. The deed is dated on Saint Bridget’s Even, in the year of Redemption, 1137, and bears the sign and seal of the granter, Charles of Meigallot, great-great-grandfather of this baron, and purports95 to be granted for the safety of his own soul, and for the weal of the souls of his father and mother, and of all his predecessors96 and successors, being Barons97 of Meigallot.”
“But he alleges,” said the Abbot, “that the bridge-wards have been in possession of these dues, and have rendered them available for more than fifty years — and the baron threatens violence — meanwhile, the journey of the pilgrims is interrupted, to the prejudice of their own souls and the diminution98 of the revenues of Saint Mary. The Sacristan advised us to put on a boat; but the warden, whom thou knowest to be a godless man, has sworn the devil tear him, but that if they put on a boat on the laird’s stream, he will rive her board from board — and then some say we should compound the claim for a small sum in silver.” Here the Abbot paused a moment for a reply, but receiving none, he added, “But what thinkest thou, Father Eustace? why art thou silent?”
“Because I am surprised at the question which the Lord Abbot of Saint Mary’s asks at the youngest of his brethren.”
“Youngest in time of your abode99 with us, Brother Eustace,” said the Abbot, “not youngest in years, or I think in experience. Sub-Prior also of this convent.”
“I am astonished,” continued Eustace, “that the Abbot of this venerable house should ask of any one whether he can alienate101 the patrimony102 of our holy and divine patroness, or give up to an unconscientious, and perhaps, a heretic baron, the rights conferred on this church by his devout103 progenitor104. Popes and councils alike prohibit it — the honour of the living, and the weal of departed souls, alike forbid it — it may not be. To force, if he dare use it, we must surrender; but never by our consent should we see the goods of the church plundered105, with as little scruple106 as he would drive off a herd107 of English beeves. Rouse yourself, Reverend father, and doubt nothing but that the good cause shall prevail. Whet100 the spiritual sword, and direct it against the wicked who would usurp108 our holy rights. Whet the temporal sword, if it be necessary, and stir up the courage and zeal109 of your loyal vassals.”
The Abbot sighed deeply. “All this,” he said, “is soon spoken by him who hath to act it not; but —” He was interrupted by the entrance of Bennet rather hastily. “The mule110 on which the Sacristan had set out in the morning had returned,” he said, “to the convent stable all over wet, and with the saddle turned round beneath her belly111.”
“Sancta Maria!” said the Abbot, “our dear brother hath perished by the way!”
“It may not be,” said Eustace, hastily —“let the bell be tolled112 — cause the brethren to get torches — alarm the village — hurry down to the river — I myself will be the foremost.”
The real Abbot stood astonished and agape, when at once he beheld113 his office filled, and saw all which he ought to have ordered, going forward at the dictates114 of the youngest monk in the convent. But ere the orders of Eustace, which nobody dreamed of disputing, were carried into execution, the necessity was prevented by the sudden apparition115 of the Sacristan, whose supposed danger excited all the alarm.
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1
conclave
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| n.秘密会议，红衣主教团 | |
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2
foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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3
tares
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| 荑；稂莠；稗 | |
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4
severed
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| v.切断，断绝( sever的过去式和过去分词 )；断，裂 | |
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5
wholesome
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| adj.适合；卫生的；有益健康的；显示身心健康的 | |
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craves
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| 渴望，热望( crave的第三人称单数 )； 恳求，请求 | |
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7
monastery
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| n.修道院，僧院，寺院 | |
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8
mien
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| n.风采；态度 | |
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9
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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10
eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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11
deference
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| n.尊重，顺从；敬意 | |
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12
hospitable
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| adj.好客的；宽容的；有利的，适宜的 | |
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13
slumbered
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| 微睡，睡眠（slumber的过去式与过去分词形式） | |
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14
disquiet
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| n.担心，焦虑 | |
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15
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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16
repose
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| v.(使)休息；n.安息 | |
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17
reclaimed
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| adj.再生的；翻造的；收复的；回收的v.开拓( reclaim的过去式和过去分词 )；要求收回；从废料中回收（有用的材料）；挽救 | |
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18
clergy
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| n.[总称]牧师，神职人员 | |
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19
vigour
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| （=vigor）n.智力，体力，精力 | |
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20
reeking
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| v.发出浓烈的臭气( reek的现在分词 )；散发臭气；发出难闻的气味 (of sth)；明显带有（令人不快或生疑的跡象） | |
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exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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privy
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| adj.私用的；隐密的 | |
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primate
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| n.灵长类（目）动物，首席主教；adj.首要的 | |
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24
exhorting
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| v.劝告，劝说( exhort的现在分词 ) | |
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25
condemning
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| v.（通常因道义上的原因而）谴责( condemn的现在分词 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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26
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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nominally
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| 在名义上，表面地； 应名儿 | |
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28
heartily
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| adv.衷心地，诚恳地，十分，很 | |
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29
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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30
embarrassment
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| n.尴尬；使人为难的人(事物)；障碍；窘迫 | |
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adviser
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| n.劝告者，顾问 | |
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32
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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apoplectic
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| adj.中风的；愤怒的；n.中风患者 | |
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reposed
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| v.将（手臂等）靠在某人（某物）上( repose的过去式和过去分词 ) | |
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feud
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| n.长期不和；世仇；v.长期争斗；世代结仇 | |
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36
martial
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| adj.战争的，军事的，尚武的，威武的 | |
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baron
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| n.男爵；(商业界等)巨头，大王 | |
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38
crutch
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| n.T字形拐杖；支持，依靠，精神支柱 | |
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grotesque
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| adj.怪诞的，丑陋的；n.怪诞的图案，怪人（物） | |
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40
charcoal
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| n.炭，木炭，生物炭 | |
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41
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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42
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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43
meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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44
brotherhood
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| n.兄弟般的关系，手中情谊 | |
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45
frailties
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| n.脆弱( frailty的名词复数 )；虚弱；（性格或行为上的）弱点；缺点 | |
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46
absolved
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| 宣告…无罪，赦免…的罪行，宽恕…的罪行( absolve的过去式和过去分词 )； 不受责难，免除责任 [义务] ,开脱（罪责） | |
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47
penance
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| n.（赎罪的）惩罪 | |
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48
cloister
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| n.修道院；v.隐退，使与世隔绝 | |
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49
grafted
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| 移植( graft的过去式和过去分词 )； 嫁接； 使（思想、制度等）成为（…的一部份）； 植根 | |
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50
forth
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| adv.向前；向外，往外 | |
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51
miser
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| n.守财奴，吝啬鬼 (adj.miserly) | |
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52
bestow
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| v.把…赠与，把…授予；花费 | |
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53
wretch
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| n.可怜的人，不幸的人；卑鄙的人 | |
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54
wrung
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| 绞( wring的过去式和过去分词 )； 握紧（尤指别人的手）； 把（湿衣服）拧干； 绞掉（水） | |
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55
boon
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| n.恩赐，恩物，恩惠 | |
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56
importunity
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| n.硬要，强求 | |
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57
dishonoured
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| a.不光彩的，不名誉的 | |
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58
behold
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| v.看，注视，看到 | |
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cloisters
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| n.（学院、修道院、教堂等建筑的）走廊( cloister的名词复数 )；回廊；修道院的生活；隐居v.隐退，使与世隔绝( cloister的第三人称单数 ) | |
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60
contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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61
goblets
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| n.高脚酒杯( goblet的名词复数 ) | |
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62
goblet
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| n.高脚酒杯 | |
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63
emaciated
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| adj.衰弱的，消瘦的 | |
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rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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fretted
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| 焦躁的，附有弦马的，腐蚀的 | |
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puny
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| adj.微不足道的，弱小的 | |
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68
tenement
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| n.公寓；房屋 | |
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rosy
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| adj.美好的，乐观的，玫瑰色的 | |
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70
ruffle
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| v.弄皱，弄乱；激怒，扰乱；n.褶裥饰边 | |
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71
pallid
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| adj.苍白的，呆板的 | |
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72
penetrating
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| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
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monk
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| n.和尚，僧侣，修道士 | |
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74
lustre
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| n.光亮，光泽；荣誉 | |
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inviting
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| adj.诱人的，引人注目的 | |
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76
perilous
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| adj.危险的，冒险的 | |
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77
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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78
shun
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| vt.避开，回避，避免 | |
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79
pint
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| n.品脱 | |
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opposition
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| n.反对，敌对 | |
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81
withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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82
magistrate
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| n.地方行政官，地方法官，治安官 | |
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83
exertions
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| n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使 | |
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84
peremptory
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| adj.紧急的，专横的，断然的 | |
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85
scour
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| v.搜索；擦，洗，腹泻，冲刷 | |
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86
vassals
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| n.奴仆( vassal的名词复数 )；（封建时代）诸侯；从属者；下属 | |
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87
tenure
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| n.终身职位；任期；(土地)保有权，保有期 | |
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controversy
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| n.争论，辩论，争吵 | |
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89
warden
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| n.监察员，监狱长，看守人，监护人 | |
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touching
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| adj.动人的，使人感伤的 | |
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payable
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| adj.可付的，应付的，有利益的 | |
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ecclesiastics
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| n.神职者，教会，牧师( ecclesiastic的名词复数 ) | |
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vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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95
purports
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| v.声称是…，（装得）像是…的样子( purport的第三人称单数 ) | |
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predecessors
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| n.前任( predecessor的名词复数 )；前辈；（被取代的）原有事物；前身 | |
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barons
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| 男爵( baron的名词复数 )； 巨头； 大王； 大亨 | |
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98
diminution
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| n.减少；变小 | |
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99
abode
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| n.住处，住所 | |
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100
whet
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| v.磨快，刺激 | |
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101
alienate
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| vt.使疏远，离间；转让(财产等) | |
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102
patrimony
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| n.世袭财产，继承物 | |
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103
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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104
progenitor
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| n.祖先，先驱 | |
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105
plundered
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| 掠夺，抢劫( plunder的过去式和过去分词 ) | |
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106
scruple
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| n./v.顾忌，迟疑 | |
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107
herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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108
usurp
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| vt.篡夺，霸占；vi.篡位 | |
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109
zeal
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| n.热心，热情，热忱 | |
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110
mule
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| n.骡子，杂种，执拗的人 | |
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111
belly
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| n.肚子，腹部；(像肚子一样)鼓起的部分，膛 | |
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112
tolled
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| 鸣钟（toll的过去式与过去分词形式） | |
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113
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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114
dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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115
apparition
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| n.幽灵，神奇的现象 | |
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