The Abbot

“Then will Father Ambrose be the better of having a friend beside him!” said the page, manfully.

“Ay, but, my young fearnought,” replied the falconer, “the friend will scarce be the better of being beside Father Ambrose – he may come by the redder’s lick, and that is ever the worst of the battle.”

“I care not for that,” said the page, “the dread of a lick should not hold me back; but I fear I may bring trouble between the brothers by visiting Father Ambrose. I will tarry to-night at Saint Cuthbert’s cell, where the old priest will give me a night’s shelter; and I will send to Father Ambrose to ask his advice before I go down to the convent.”

“By Our Lady,” said the falconer, “and that is a likely plan – and now,” he continued, exchanging his frankness of manner for a sort of awkward embarrassment, as if he had somewhat to say that he had no ready means to bring out – “and now, you wot well that I wear a pouch for my hawk’s meat, [Footnote: This same hag, like every thing belonging to falconry, was esteemed an honourable distinction, and worn often by the nobility and gentry. One of the Sommervilles of Camnethan was called Sir John with the red bag, because it was his wont to wear his hawking pouch covered with satin of that colour.] and so forth; but wot you what it is lined with, Master Roland?”

“With leather, to be sure,” replied Roland, somewhat surprised at the hesitation with which Adam Woodcock asked a question apparently so simple.

“With leather, lad?” said Woodcock; “ay, and with silver to the boot of that. See here,” he said, showing a secret slit in the lining of his bag of office – “here they are, thirty good Harry groats as ever were struck in bluff old Hal’s time, and ten of them are right heartily at your service; and now the murder is out.”

Roland’s first idea was to refuse his assistance; but he recollected the vows of humility which he had just taken upon him, and it occurred that this was the opportunity to put his new-formed resolution to the test. Assuming a strong command of himself, he answered Adam Woodcock with as much frankness as his nature permitted him to wear, in doing what was so contrary to his inclinations, that he accepted thankfully of his kind offer, while, to soothe his own reviving pride, he could not help adding, “he hoped soon to requite the obligation.”

“That as you list – that as you list, young man,” said the falconer, with glee, counting out and delivering to his young friend the supply he had so generously offered, and then adding, with great cheerfulness, – “Now you may go through the world; for he that can back a horse, wind a horn, hollow a greyhound, fly a hawk, and play at sword and buckler, with a whole pair of shoes, a green jacket, and ten lily-white groats in his pouch, may bid Father Care hang himself in his own jesses. Farewell, and God be with you!”

So saying, and as if desirous to avoid the thanks of his companion, he turned hastily round, and left Roland Graeme to pursue his journey alone.

Chapter the Eight

The sacred tapers lights are gone.
Gray moss has clad the altar stone,
The holy image is o’erthrown,
The bell has ceased to toll,
The long ribb’d aisles are burst and shrunk,
The holy shrines to ruin sunk,
Departed is the pious monk,
God’s blessing on his soul!

    REDIVIVA.

The cell of Saint Cuthbert, as it was called, marked, or was supposed to mark, one of those resting-places, which that venerable saint was pleased to assign to his monks, when his convent, being driven from Lindisfern by the Danes, became a peripatetic society of religionists, and bearing their patron’s body on their shoulders, transported him from place to place through Scotland and the borders of England, until he was pleased at length to spare them the pain of carrying him farther, and to choose his ultimate place of rest in the lordly towers of Durham. The odour of his sanctity remained behind him at each place where he had granted the monks a transient respite from their labours; and proud were those who could assign, as his temporary resting-place, any spot within their vicinity. There were few cells more celebrated and honoured than that of Saint Cuthbert, to which Roland Graeme now bent his way, situated considerably to the north-west of the great Abbey of Kennaquhair, on which it was dependent. In the neighbourhood were some of those recommendations which weighed with the experienced priesthood of Rome, in choosing their sites for places of religion.

There was a well, possessed of some medicinal qualities, which, of course, claimed the saint for its guardian and patron, and occasionally produced some advantage to the recluse who inhabited his cell, since none could reasonably expect to benefit by the fountain who did not extend their bounty to the saint’s chaplain. A few rods of fertile land afforded the monk his plot of garden ground; an eminence well clothed with trees rose behind the cell, and sheltered it from, the north and the east, while the front, opening to the south-west, looked up a wild but pleasant valley, down which wandered a lively brook, which battled with every stone that interrupted its passage.

The cell itself was rather plainly than rudely constructed – a low Gothic building with two small apartments, one of which served the priest for his dwelling-place, the other for his chapel. As there were few of the secular clergy who durst venture to reside so near the Border, the assistance of this monk in spiritual affairs had not been useless to the community, while the Catholic religion retained the ascendancy; as he could marry, christen, and administer the other sacraments of the Roman church. Of late, however, as the Protestant doctrines gained ground, he had found it convenient to live in close retirement, and to avoid, as much as possible, drawing upon himself observation or animadversion. The appearance of his habitation, however, when Roland Graeme came before it in the close of the evening, plainly showed that his caution had been finally ineffectual.

The page’s first movement was to knock at the door, when he observed, to his surprise, that it was open, not from being left unlatched, but because, beat off its upper hinge, it was only fastened to the door-post by the lower, and could therefore no longer perform its functions. Somewhat alarmed at this, and receiving no answer when he knocked and called, Roland began to look more at leisure upon the exterior of the little dwelling before he ventured to enter it. The flowers, which had been trained with care against the walls, seemed to have been recently torn down, and trailed their dishonoured garlands on the earth; the latticed window was broken and dashed in. The garden, which the monk had maintained by his constant labour in the highest order and beauty, bore marks of having been lately trod down and destroyed by the hoofs of animals, and the feet of men.

The sainted spring had not escaped. It was wont to rise beneath a canopy of ribbed arches, with which the devotion of elder times had secured and protected its healing waters. These arches were now almost entirely demolished, and the stones of which they were built were tumbled into the well, as if for the purpose of choking up and destroying the fountain, which, as it had shared in other days the honour of the saint, was, in the present, doomed to partake his unpopularity. Part of the roof had been pulled down from the house itself, and an attempt had been made with crows and levers upon one of the angles, by which several large corner-stones had been forced out of their place; but the solidity of ancient mason-work had proved too great for the time or patience of the assailants, and they had relinquished their task of destruction. Such dilapidated buildings, after the lapse of years, during which nature has gradually covered the effects of violence with creeping plants, and with weather-stains, exhibit, amid their decay, a melancholy beauty. But when the visible effects of violence appear raw and recent, there is no feeling to mitigate the sense of devastation with which they impress the spectators; and such was now the scene on which the youthful page gazed, with the painful feelings it was qualified to excite.

When his first momentary surprise was over, Roland Graeme was at no loss to conjecture the cause of these ravages. The destruction of the Popish edifices did not take place at once throughout Scotland, but at different times, and according to the spirit which actuated the reformed clergy; some of whom instigated their hearers to these acts of demolition, and others, with better taste and feeling, endeavoured to protect the ancient shrines, while they desired to see them purified from the objects which had attracted idolatrous devotion. From time to time, therefore, the populace of the Scottish towns and villages, when instigated either by their own feelings of abhorrence for Popish superstition, or by the doctrines of the more zealous preachers, resumed the work of destruction, and exercised it upon some sequestered church, chapel, or cell, which had escaped the first burst of their indignation against the religion of Rome. In many places, the vices of the Catholic clergy, arising out of the wealth and the corruption of that tremendous hierarchy, furnished too good an apology for wreaking vengeance upon the splendid edifices which they inhabited; and of this an old Scottish historian gives a remarkable instance.

“Why mourn ye,” said an aged matron, seeing the discontent of some of the citizens, while a stately convent was burnt by the multitude, – “why mourn ye for its destruction? If you knew half the flagitious wickedness which has been perpetrated within that house, you would rather bless the divine judgment, which permits not even the senseless walls that screened such profligacy, any longer to cumber Christian ground.”

But although, in many instances, the destruction of the Roman Catholic buildings might be, in the matron’s way of judging, an act of justice, and in others an act of policy, there is no doubt that the humour of demolishing monuments of ancient piety and munificence, and that in a poor country like Scotland, where there was no chance of their being replaced, was both useless, mischievous, and barbarous.

In the present instance, the unpretending and quiet seclusion of the monk of Saint Cuthbert’s had hitherto saved him from the general wreck; but it would seem ruin had now at length reached him. Anxious to discover if he had at least escaped personal harm, Roland Graeme entered the half ruined cell.

The interior of the building was in a state which fully justified the opinion he had formed from its external injuries. The few rude utensils of the solitary’s hut were broken down, and lay scattered on the floor, where it seemed as if a fire had been made with some of the fragments to destroy the rest of his property, and to consume, in particular, the rude old image of Saint Cuthbert, in its episcopal habit, which lay on the hearth like Dagon of yore, shattered with the axe and scorched with the flames, but only partially destroyed. In the little apartment which served as a chapel, the altar was overthrown, and the four huge stones of which it had been once composed lay scattered around the floor. The large stone crucifix which occupied the niche behind the altar, and fronted the supplicant while he paid his devotion there, had been pulled down and dashed by its own weight into three fragments. There were marks of sledge-hammers on each of these; yet the image had been saved from utter demolition by the size and strength of the remaining fragments, which, though much injured, retained enough of the original sculpture to show what it had been intended to represent.

[Footnote: I may here observe, that this is entirely an ideal scene. Saint Cuthbert, a person of established sanctity, had, no doubt, several places of worship on the Borders, where he flourished whilst living; but Tillmouth Chapel is the only one which bears some resemblance to the hermitage described in the text. It has, indeed, a well, famous for gratifying three wishes for every worshipper who shall quaff the fountain with sufficient belief in its efficacy. At this spot the Saint is said to have landed in his stone coffin, in which he sailed down the Tweed from Melrose and here the stone coffin long lay, in evidence of the fact. The late Sir Francis Blake Delaval is said to have taken the exact measure of the coffin, and to have ascertained, by hydrostatic principles, that it might have actually swum. A profane farmer in the neighborhood announced his intention of converting this last bed of the Saint into a trough for his swine; but the profanation was rendered impossible, either by the Saint, or by some pious votary in his behalf, for on the following morning the stone sarcophargus was found broken in two fragments.

Tillmouth Chapel, with these points of resemblance, lies, however, in exactly the opposite direction as regards Melrose, which the supposed cell of St. Cuthbert is said to have borne towards Kennaquhair.]

Roland Graeme, secretly nursed in the tenets of Rome, saw with horror the profanation of the most sacred emblem, according to his creed, of our holy religion.

“It is the badge of our redemption,” he said, “which the felons have dared to violate – would to God my weak strength were able to replace it – my humble strength, to atone for the sacrilege!”

He stooped to the task he first meditated, and with a sudden, and to himself almost an incredible exertion of power, he lifted up the one extremity of the lower shaft of the cross, and rested it upon the edge of the large stone which served for its pedestal. Encouraged by this success, he applied his force to the other extremity, and, to his own astonishment, succeeded so far as to erect the lower end of the limb into the socket, out of which it had been forced, and to place this fragment of the image upright.

While he was employed in this labour, or rather at the very moment when he had accomplished the elevation of the fragment, a voice, in thrilling and well-known accents, spoke behind him these words: – “Well done, thou good and faithful servant! Thus would I again meet the child of my love – the hope of my aged eyes.”

Roland turned round in astonishment, and the tall commanding form of Magdalen Graeme stood beside him. She was arrayed in a sort of loose habit, in form like that worn by penitents in Catholic countries, but black in colour, and approaching as near to a pilgrim’s cloak as it was safe to wear in a country where the suspicion of Catholic devotion in many places endangered the safety of those who were suspected of attachment to the ancient faith. Roland Graeme threw himself at her feet. She raised and embraced him, with affection indeed, but not unmixed with gravity which amounted almost to sternness.

“Thou hast kept well,” she said, “the bird in thy bosom. [Footnote: An expression used by Sir Ralph Percy, slain in the battle of Hedgly-moor in 1464, when dying, to express his having preserved unstained his fidelity to the house of Lancaster.] As a boy, as a youth, thou hast held fast thy faith amongst heretics – thou hast kept thy secret and mine own amongst thine enemies. I wept when I parted from you – I who seldom weep, then shed tears, less for thy death than for thy spiritual danger – I dared not even see thee to bid thee a last farewell – my grief, my swelling grief, had betrayed me to these heretics. But thou hast been faithful – down, down on thy knees before the holy sign, which evil men injure and blaspheme; down, and praise saints and angels for the grace they have done thee, in preserving thee from the leprous plague which cleaves to the house in which thou wert nurtured.”

“If, my mother – so I must ever call you” replied Graeme, – “if I am returned such as thou wouldst wish me, thou must thank the care of the pious father Ambrose, whose instructions confirmed your early precepts, and taught me at once to be faithful and to be silent.”

“Be he blessed for it,” said she; “blessed in the cell and in the field, in the pulpit and at the altar – the saints rain blessings on him! – they are just, and employ his pious care to counteract the evils which his detested brother works against the realm and the church, – but he knew not of thy lineage?”

“I could not myself tell him that,” answered Roland. “I knew but darkly from your words, that Sir Halbert Glendinning holds mine inheritance, and that I am of blood as noble as runs in the veins of any Scottish Baron – these are things not to be forgotten, but for the explanation I must now look to you.”

“And when time suits, thou shalt not look for it in vain. But men say, my son, that thou art bold and sudden; and those who bear such tempers are not lightly to be trusted with what will strongly move them.”

“Say rather, my mother,” returned Roland Graeme, “that I am laggard and cold-blooded – what patience or endurance can you require of which he is not capable, who for years has heard his religion ridiculed and insulted, yet failed to plunge his dagger into the blasphemer’s bosom!”

“Be contented, my child,” replied Magdalen Graeme; “the time, which then and even now demands patience, will soon ripen to that of effort and action – great events are on the wing, and thou, – thou shalt have thy share in advancing them. Thou hast relinquished the service of the Lady of Avenel?”

“I have been dismissed from it, my mother – I have lived to be dismissed, as if I were the meanest of the train.”

“It is the better, my child,” replied she; “thy mind will be the more hardened to undertake that which must be performed.”

“Let it be nothing, then, against the Lady of Avenel,” said the page, “as thy look and words seem to imply. I have eaten her bread – I have experienced her favour – I will neither injure nor betray her.”

“Of that hereafter, my son,” said she; “but learn this, that it is not for thee to capitulate in thy duty, and to say this will I do, and that will I leave undone – No, Roland! God and man will no longer abide the wickedness of this generation. Seest thou these fragments – knowest thou what they represent? – and canst thou think it is for thee to make distinctions amongst a race so accursed by Heaven, that they renounce, violate, blaspheme, and destroy, whatsoever we are commanded to believe in, whatsoever we are commanded to reverence?”

As she spoke, she bent her head towards the broken image, with a countenance in which strong resentment and zeal were mingled with an expression of ecstatic devotion; she raised her left hand aloft as in the act of making a vow, and thus proceeded; “Bear witness for me, blessed symbol of our salvation, bear witness, holy saint, within whose violated temple we stand, that as it is not for vengeance of my own that my hate pursues these people, so neither, for any favour or earthly affection towards any amongst them, will I withdraw my hand from the plough, when it shall pass through the devoted furrow! Bear witness, holy saint, once thyself a wanderer and fugitive as we are now – bear witness, Mother of Mercy, Queen of Heaven – bear witness, saints and angels!”

In this high train of enthusiasm, she stood, raising her eyes through the fractured roof of the vault, to the stars which now began to twinkle through the pale twilight, while the long gray tresses which hung down over her shoulders waved in the night-breeze, which the chasm and fractured windows admitted freely.

Roland Graeme was too much awed by early habits, as well as by the mysterious import of her words, to ask for farther explanation of the purpose she obscurely hinted at. Nor did she farther press him on the subject; for, having concluded her prayer or obtestation, by clasping her hands together with solemnity, and then signing herself with the cross, she again addressed her grandson, in a tone more adapted to the ordinary business of life.

“Thou must hence,” she said, “Roland, thou must hence, but not till morning – And now, how wilt thou shift for thy night’s quarters? – thou hast been more softly bred than when we were companions in the misty hills of Cumberland and Liddesdale.”

“I have at least preserved, my good mother, the habits which I then learned – can lie hard, feed sparingly, and think it no hardship. Since I was a wanderer with thee on the hills, I have been a hunter, and fisher, and fowler, and each of these is accustomed to sleep freely in a worse shelter than sacrilege has left us here.”

“Than sacrilege has left us here!” said the matron, repeating his words, and pausing on them. “Most true, my son; and God’s faithful children are now worst sheltered, when they lodge in God’s own house and the demesne of his blessed saints. We shall sleep cold here, under the nightwind, which whistles through the breaches which heresy has made. They shall lie warmer who made them – ay, and through a long hereafter.”