SITUATED1 in a distant quarter of the vast western suburb of London, the house called The Retreat stood in the midst of a well-kept garden, protected on all sides by a high brick wall. Excepting the grand gilt2 cross on the roof of the chapel3, nothing revealed externally the devotional purpose to which the Roman Catholic priesthood (assisted by the liberality of “the Faithful”) had dedicated4 the building.
But the convert privileged to pass the gates left Protestant England outside, and found himself, as it were, in a new country. Inside The Retreat, the paternal5 care of the Church took possession of him; surrounded him with monastic simplicity6 in his neat little bedroom; and dazzled him with devotional splendor7 when his religious duties called him into the chapel. The perfect taste — so seldom found in the modern arrangement and decoration of convents and churches in southern countries — showed itself here, pressed into the service of religion, in every part of the house. The severest discipline had no sordid8 and hideous9 side to it in The Retreat. The inmates10 fasted on spotless tablecloths11, and handled knives and forks (the humble12 servants of half-filled stomachs) without a speck13 on their decent brightness. Penitents14 who kissed the steps of the altar (to use the expressive15 Oriental phrase), “eat no dirt.” Friends, liberal friends, permitted to visit the inmates on stated days, saw copies of famous Holy Families in the reception-room which were really works of Art; and trod on a carpet of studiously modest pretensions16, exhibiting pious17 emblems18 beyond reproach in color and design. The Retreat had its own artesian well; not a person in the house drank impurity19 in his water. A faint perfume of incense20 was perceptible in the corridors. The soothing21 and mysterious silence of the place was intensified22 rather than disturbed by soft footsteps, and gentle opening and closing of doors. Animal life was not even represented by a cat in the kitchen. And yet, pervaded23 by some inscrutable influence, the house was not dull. Heretics, with lively imaginations, might have not inappropriately likened it to an enchanted24 castle. In one word, the Catholic system here showed to perfection its masterly knowledge of the weakness of human nature, and its inexhaustible dexterity25 in adapting the means to the end.
On the morning when Mrs. Eyrecourt and her daughter held their memorable26 interview by the fireside at Ten Acres, Father Benwell entered one of the private rooms at The Retreat, devoted27 to the use of the priesthood. The demure28 attendant, waiting humbly29 for instructions, was sent to request the presence of one of the inmates of the house, named Mortleman.
Father Benwell’s customary serenity30 was a little ruffled31, on this occasion, by an appearance of anxiety. More than once he looked impatiently toward the door, and he never even noticed the last new devotional publications laid invitingly32 on the table.
Mr. Mortleman made his appearance — a young man and a promising33 convert. The wild brightness of his eyes revealed that incipient34 form of brain disease which begins in fanaticism35, and ends not infrequently in religious madness. His manner of greeting the priest was absolutely servile. He cringed before the illustrious Jesuit.
Father Benwell took no notice of these demonstrations36 of humility37. “Be seated, my son,” he said. Mr. Mortleman looked as if he would have preferred going down on his knees, but he yielded, and took a chair.
“I think you have been Mr. Romayne’s companion for a few days, in the hours of recreation?” the priest began.
“Yes, Father.”
“Does he appear to be at all weary of his residence in this house?”
“Oh, far from it! He feels the benign38 influence of The Retreat; we have had some delightful39 hours together.”
“Have you anything to report?”
Mr. Mortleman crossed his hands on his breast and bowed profoundly. “I have to report of myself, Father, that I have committed the sin of presumption40. I presumed that Mr. Romayne was, like myself, not married.”
“Have I spoken to you on that subject?”
“No, Father.”
“Then you have committed no sin. You have only made an excusable mistake. How were you led into error?”
“In this way, Father. Mr. Romayne had been speaking to me of a book which you had been so good as to send to him. He had been especially interested by the memoir41 therein contained of the illustrious Englishman, Cardinal42 Acton. The degrees by which his Eminence43 rose to the rank of a Prince of the Church seemed, as I thought, to have aroused in my friend a new sense of vocation44. He asked me if I myself aspired45 to belong to the holy priesthood. I answered that this was indeed my aspiration46, if I might hope to be found worthy47. He appeared to be deeply affected48. I ventured to ask if he too had the same prospect49 before him. He grieved me indescribably. He sighed and said, ‘I have no such hope; I am married.’ Tell me Father, I entreat50 you, have I done wrong?”
Father Benwell considered for a moment. “Did Mr. Romayne say anything more?” he asked.
“No, Father.”
“Did you attempt to return to the subject?”
“I thought it best to be silent.”
Father Benwell held out his hand. “My young friend, you have not only done no wrong — you have shown the most commendable51 discretion52. I will detain you no longer from your duties. Go to Mr. Romayne, and say that I wish to speak with him.”
Mr. Mortleman dropped on one knee, and begged for a blessing53. Father Benwell lifted the traditional two fingers, and gave the blessing. The conditions of human happiness are easily fulfilled if we rightly understand them. Mr. Mortleman retired54 perfectly55 happy.
Left by himself again, Father Benwell paced the room rapidly from end to end. The disturbing influence visible in his face had now changed from anxiety to excitement. “I’ll try it to-day!” he said to himself — and stopped, and looked round him doubtfully. “No, not here,” he decided56; “it may get talked about too soon. It will be safer in every way at my lodgings57.” He recovered his composure, and returned to his chair.
Romayne opened the door.
The double influence of the conversion58, and of the life in The Retreat, had already changed him. His customary keenness and excitability of look had subsided59, and had left nothing in their place but an expression of suave60 and meditative61 repose62. All his troubles were now in the hands of his priest. There was a passive regularity63 in his bodily movements and a beatific64 serenity in his smile.
“My dear friend,” said Father Benwell, cordially shaking hands, “you were good enough to be guided by my advice in entering this house. Be guided by me again, when I say that you have been here long enough. You can return, after an interval65, if you wish it. But I have something to say to you first — and I beg to offer the hospitality of my lodgings.”
The time had been when Romayne would have asked for some explanation of this abrupt66 notice of removal. Now, he passively accepted the advice of his spiritual director. Father Benwell made the necessary communication to the authorities, and Romayne took leave of his friends in The Retreat. The great Jesuit and the great landowner left the place, with becoming humility, in a cab.
“I hope I have not disappointed you?” said Father Benwell.
“I am only anxious,” Romayne answered, “to hear what you have to say.”
1 situated | |
adj.坐落在...的,处于某种境地的 | |
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2 gilt | |
adj.镀金的;n.金边证券 | |
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3 chapel | |
n.小教堂,殡仪馆 | |
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4 dedicated | |
adj.一心一意的;献身的;热诚的 | |
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5 paternal | |
adj.父亲的,像父亲的,父系的,父方的 | |
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6 simplicity | |
n.简单,简易;朴素;直率,单纯 | |
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7 splendor | |
n.光彩;壮丽,华丽;显赫,辉煌 | |
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8 sordid | |
adj.肮脏的,不干净的,卑鄙的,暗淡的 | |
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9 hideous | |
adj.丑陋的,可憎的,可怕的,恐怖的 | |
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10 inmates | |
n.囚犯( inmate的名词复数 ) | |
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11 tablecloths | |
n.桌布,台布( tablecloth的名词复数 ) | |
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12 humble | |
adj.谦卑的,恭顺的;地位低下的;v.降低,贬低 | |
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13 speck | |
n.微粒,小污点,小斑点 | |
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14 penitents | |
n.后悔者( penitent的名词复数 );忏悔者 | |
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15 expressive | |
adj.表现的,表达…的,富于表情的 | |
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16 pretensions | |
自称( pretension的名词复数 ); 自命不凡; 要求; 权力 | |
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17 pious | |
adj.虔诚的;道貌岸然的 | |
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18 emblems | |
n.象征,标记( emblem的名词复数 ) | |
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19 impurity | |
n.不洁,不纯,杂质 | |
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20 incense | |
v.激怒;n.香,焚香时的烟,香气 | |
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21 soothing | |
adj.慰藉的;使人宽心的;镇静的 | |
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22 intensified | |
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23 pervaded | |
v.遍及,弥漫( pervade的过去式和过去分词 ) | |
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24 enchanted | |
adj. 被施魔法的,陶醉的,入迷的 动词enchant的过去式和过去分词 | |
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25 dexterity | |
n.(手的)灵巧,灵活 | |
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26 memorable | |
adj.值得回忆的,难忘的,特别的,显著的 | |
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27 devoted | |
adj.忠诚的,忠实的,热心的,献身于...的 | |
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28 demure | |
adj.严肃的;端庄的 | |
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29 humbly | |
adv. 恭顺地,谦卑地 | |
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30 serenity | |
n.宁静,沉着,晴朗 | |
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31 ruffled | |
adj. 有褶饰边的, 起皱的 动词ruffle的过去式和过去分词 | |
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32 invitingly | |
adv. 动人地 | |
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33 promising | |
adj.有希望的,有前途的 | |
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34 incipient | |
adj.起初的,发端的,初期的 | |
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35 fanaticism | |
n.狂热,盲信 | |
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36 demonstrations | |
证明( demonstration的名词复数 ); 表明; 表达; 游行示威 | |
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37 humility | |
n.谦逊,谦恭 | |
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38 benign | |
adj.善良的,慈祥的;良性的,无危险的 | |
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39 delightful | |
adj.令人高兴的,使人快乐的 | |
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40 presumption | |
n.推测,可能性,冒昧,放肆,[法律]推定 | |
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41 memoir | |
n.[pl.]回忆录,自传;记事录 | |
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42 cardinal | |
n.(天主教的)红衣主教;adj.首要的,基本的 | |
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43 eminence | |
n.卓越,显赫;高地,高处;名家 | |
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44 vocation | |
n.职业,行业 | |
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45 aspired | |
v.渴望,追求( aspire的过去式和过去分词 ) | |
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46 aspiration | |
n.志向,志趣抱负;渴望;(语)送气音;吸出 | |
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47 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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48 affected | |
adj.不自然的,假装的 | |
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49 prospect | |
n.前景,前途;景色,视野 | |
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50 entreat | |
v.恳求,恳请 | |
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51 commendable | |
adj.值得称赞的 | |
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52 discretion | |
n.谨慎;随意处理 | |
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53 blessing | |
n.祈神赐福;祷告;祝福,祝愿 | |
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54 retired | |
adj.隐退的,退休的,退役的 | |
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55 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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56 decided | |
adj.决定了的,坚决的;明显的,明确的 | |
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57 lodgings | |
n. 出租的房舍, 寄宿舍 | |
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58 conversion | |
n.转化,转换,转变 | |
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59 subsided | |
v.(土地)下陷(因在地下采矿)( subside的过去式和过去分词 );减弱;下降至较低或正常水平;一下子坐在椅子等上 | |
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60 suave | |
adj.温和的;柔和的;文雅的 | |
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61 meditative | |
adj.沉思的,冥想的 | |
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62 repose | |
v.(使)休息;n.安息 | |
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63 regularity | |
n.规律性,规则性;匀称,整齐 | |
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64 beatific | |
adj.快乐的,有福的 | |
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65 interval | |
n.间隔,间距;幕间休息,中场休息 | |
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66 abrupt | |
adj.突然的,意外的;唐突的,鲁莽的 | |
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