The Abbot by Sir Walter Scott (page 3)

indispensable, has been called to a better world. The Abbot Eustatius is no more.”

“May his soul have mercy!” said Magdalen Graeme, “and may Heaven, too, have mercy upon us, who linger behind in this bloody land! His loss is indeed a perilous blow to our enterprise; for who remains behind possessing his far-fetched experience, his self-devoted zeal, his consummate wisdom, and his undaunted courage! He hath fallen with the church’s standard in his hand, but God will raise up another to lift the blessed banner. Whom have the Chapter elected in his room?”

“It is rumoured no one of the few remaining brethren dare accept the office. The heretics have sworn that they will permit no future election, and will heavily punish any attempt to create a new Abbot of Saint Mary’s. _Conjuraverunt inter se principes, dicentes, Projiciamus laqueos ejus_.”

“_Quousque, Domine!_”–ejaculated Magdalen; “this, my sister, were indeed a perilous and fatal breach in our band; but I am firm in my belief, that another will arise in the place of him so untimely removed. Where is thy daughter Catharine?”

“In the parlour,” answered the matron, “but”–She looked at Roland Graeme, and muttered something in the ear of her friend.

“Fear it not,” answered Magdalen Graeme, “it is both lawful and necessary–fear nothing from him–I would he were as well grounded in the faith by which alone comes safety, as he is free from thought, deed, or speech of villany. Therein is the heretics’ discipline to be commended, my sister, that they train up their youth in strong morality, and choke up every inlet to youthful folly.”

“It is but a cleansing the outside of the cup,” answered her friend, “a whitening of the sepulchre; but he shall see Catharine, since you, sister, judge it safe and meet.–Follow us, youth,” she added, and led the way from the apartment–with her friend. These were the only words which the matron had addressed to Roland Graeme, who obeyed them in silence. As they paced through several winding passages and waste apartments with a very slow step, the young page had leisure to make some reflections on his situation,–reflections of a nature which his ardent temper considered as specially disagreeable. It seemed he had now got two mistresses, or tutoresses, instead of one, both elderly women, and both, it would seem, in league to direct his motions according to their own pleasure, and for the accomplishment of plans to which he was no party. This, he thought, was too much; arguing reasonably enough, that whatever right his grandmother and benefactress had to guide his motions, she was neither entitled to transfer her authority or divide it with another, who seemed to assume, without ceremony, the same tone of absolute command over him.

“But it shall not long continue thus,” thought Roland; “I will not be all my life the slave of a woman’s whistle, to go when she bids, and come when she calls. No, by Saint Andrew! the hand that can hold the lance is above the control of the distaff. I will leave them the slipp’d collar in their hands on the first opportunity, and let them execute their own devices by their own proper force. It may save them both from peril, for I guess what they meditate is not likely to prove either safe or easy–the Earl of Murray and his heresy are too well rooted to be grubbed up by two old women.”

As he thus resolved, they entered a low room, in which a third female was seated. This apartment was the first he had observed in the mansion which was furnished with moveable seats, and with a wooden table, over which was laid a piece of tapestry. A carpet was spread on the floor, there was a grate in the chimney, and, in brief, the apartment had the air of being habitable and inhabited.

But Roland’s eyes found better employment than to make observations on the accommodations of the chamber; for this second female inhabitant of the mansion seemed something very different from any thing he had yet seen there. At his first entry, she had greeted with a silent and low obeisance the two aged matrons, then glancing her eyes towards Roland, she adjusted a veil which hung back over her shoulders, so as to bring it over her face; an operation which she performed with much modesty, but without either affected haste or embarrassed timidity.

During this manoeuvre Roland had time to observe, that the face was that of a girl apparently not much past sixteen, and that the eyes were at once soft and brilliant. To these very favourable observations was added the certainty that the fair object to whom they referred possessed an excellent shape, bordering perhaps on _enbonpoint_, and therefore rather that of a Hebe than of a Sylph, but beautifully formed, and shown to great advantage by the close jacket and petticoat which she wore after a foreign fashion, the last not quite long enough to conceal a very pretty foot, which rested on a bar of the table at which she sate; her round arms and taper fingers very busily employed in repairing–the piece of tapestry which was spread on it, which exhibited several deplorable fissures, enough to demand the utmost skill of the most expert seamstress.

It is to be remarked, that it was by stolen glances that Roland Graeme contrived to ascertain these interesting particulars; and he thought he could once or twice, notwithstanding the texture of the veil, detect the damsel in the act of taking similar cognizance of his own person. The matrons in the meanwhile continued their separate conversation, eyeing from time to time the young people, in a manner which left Roland in no doubt that they were the subject of their conversation. At length he distinctly heard Magdalen Graeme say these words–“Nay, my sister, we must give them opportunity to speak together, and to become acquainted; they must be personally known to each other, or how shall they be able to execute what they are intrusted with?”

It seemed as if the matron, not fully satisfied with her friend’s reasoning, continued to offer some objections; but they were borne down by her more dictatorial friend.

“It must be so,” she said, “my dear sister; let us therefore go forth on the balcony, to finish our conversation.–And do you,” she said, addressing Roland and the girl, “become acquainted with each other.”

With this she stepped up to the young woman, and raising her veil, discovered features which, whatever might be their ordinary complexion, were now covered with a universal blush.

“_Licitum sit,_” said Magdalen, looking at the other matron.

“_Vix licitum,_” replied the other, with reluctant and hesitating acquiescence; and again adjusting the veil of the blushing girl, she dropped it so as to shade, though not to conceal her countenance, and whispered to her, in a tone loud enough for the page to hear, “Remember, Catharine, who thou art, and for what destined.”

The matron then retreated with Magdalen Graeme through one of the casements of the apartment, that opened on a large broad balcony, which, with its ponderous balustrade, had once run along the whole south front of the building which faced the brook, and formed a pleasant and commodious walk in the open air. It was now in some places deprived of the balustrade, in others broken and narrowed; but, ruinous as it was, could still be used as a pleasant promenade. Here then walked the two ancient dames, busied in their private conversation; yet not so much so, but that Roland could observe the matrons, as their thin forms darkened the casement in passing or repassing before it, dart a glance into the apartment, to see how matters were going on there.

Chapter the Eleventh.

Life hath its May, and is mirthful then: The woods are vocal, and the flowers all odour; Its very blast has mirth in’t,–and the maidens, The while they don their cloaks to screen their kirtles, Laugh at the rain that wets them.
OLD PLAY.

Catherine was at the happy age of innocence and buoyancy of spirit, when, after the first moment of embarrassment was over, a situation of awkwardness, like that in which she was suddenly left to make acquaintance with a handsome youth, not even known to her by name, struck her, in spite of herself, in a ludicrous point of view. She bent her beautiful eyes upon the work with which she was busied, and with infinite gravity sate out the two first turns of the matrons upon the balcony; but then, glancing her deep blue eye a little towards Roland, and observing the embarrassment under which he laboured, now shifting on his chair, and now dangling his cap, the whole man evincing that he was perfectly at a loss how to open the conversation, she could keep her composure no longer, but after a vain struggle broke out into a sincere, though a very involuntary fit of laughing, so richly accompanied by the laughter of her merry eyes, which actually glanced through the tears which the effort filled them with, and by the waving of her rich tresses, that the goddess of smiles herself never looked more lovely than Catherine at that moment. A court page would not have left her long alone in her mirth; but Roland was country-bred, and, besides, having some jealousy as well as bashfulness, he took it into his head that he was himself the object of her inextinguishable laughter. His endeavours to sympathize with Catherine, therefore, could carry him no farther than a forced giggle, which had more of displeasure than of mirth in it, and which so much enhanced that of the girl, that it seemed to render it impossible for her ever to bring her laughter to an end, with whatever anxious pains she laboured to do so. For every one has felt, that when a paroxysm of laughter has seized him at a misbecoming time and place, the efforts which he made to suppress it, nay, the very sense of the impropriety of giving way to it, tend only to augment and prolong the irresistible impulse.

It was undoubtedly lucky for Catherine, as well as for Roland, that the latter did not share in the excessive mirth of the former. For, seated as she was, with her back to the casement, Catherine could easily escape the observation of the two matrons during the course of their promenade; whereas Graeme was so placed, with his side to the window, that his mirth, had he shared that of his companion, would have been instantly visible, and could not have failed to give offence to the personages in question. He sate, however, with some impatience, until Catherine had exhausted either her power or her desire of laughing, and was returning with good grace to the exercise of her needle, and then he observed with some dryness, that “there seemed no great occasion to recommend to them to improve their acquaintance, as it seemed, that they were already tolerably familiar.”

Catherine had an extreme desire to set off upon a fresh score, but she repressed it strongly, and fixing her eyes on her work, replied by asking his pardon, and promising to avoid future offence.

Roland had sense enough to feel, that an air of offended dignity was very much misplaced, and that it was with a very different bearing he ought to meet the deep blue eyes which had borne such a hearty burden in the laughing scene. He tried, therefore, to extricate himself as well as he could from his blunder, by assuming a tone of correspondent gaiety, and requesting to know of the nymph, “how it was her pleasure that they should proceed in improving the acquaintance which had commenced so merrily.”

“That,” she said, “you must yourself discover; perhaps I have gone a step too far in opening our interview.”

“Suppose,” said Roland Graeme, “we should begin as in a tale-book, by asking each other’s names and histories?”

“It is right well imagined,” said Catherine, “and shows an argute judgment. Do you begin, and I will listen, and only put in a question or two at the dark parts of the story. Come, unfold then your name and history, my new acquaintance.”

“I am called Roland Graeme, and that tall woman is my grandmother.”

“And your tutoress?–good. Who are your parents?”

“They are both dead,” replied Roland.

“Ay, but who were they? you _had_ parents, I presume?”

“I suppose so,” said Roland, “but I have never been able to learn much of their history. My father was a Scottish knight, who died gallantly in his stirrups–my mother was a Graeme of Hathergill, in the Debateable Land–most of her family were killed when the Debateable country was burned by Lord Maxwell and Herries of Caerlaverock.”

“Is it long ago?” said the damsel.

“Before I was born,” answered the page.

“That must be a great while since,” said she, shaking her head gravely; “look you, I cannot weep for them.”

“It needs not,” said the youth, “they fell with honour.”

“So much for your lineage, fair sir,” replied his companion, “of whom I like the living specimen (a glance at the casement) far less than those that are dead. Your much honoured grandmother looks as if she could make one weep in sad earnest. And now, fair sir, for your own person–if you tell not the tale faster, it will be cut short in the middle; Mother Bridget pauses longer and longer every time she passes the window, and with her there is as little mirth as in the grave of your ancestors.”

“My tale is soon told–I was introduced into the castle of Avenel to be page to the lady of the mansion.”

“She is a strict Huguenot, is she not?” said the maiden.

“As strict as Calvin himself. But my grandmother can play the puritan when it suits her purpose, and she had some plan of her own, for quartering me in the Castle–it would have failed, however, after we had remained several weeks at the hamlet, but for an unexpected master of ceremonies–“

“And who was that?” said the girl.

“A large black dog, Wolf by name, who brought me into the castle one day in his mouth, like a hurt wild-duck, and presented me to the lady.”

“A most respectable introduction, truly,” said Catherine; “and what might you learn at this same castle? I love dearly to know what my acquaintances can do at need.”

“To fly a hawk, hollow to a hound, back a horse, and wield lance, bow, and brand.”

“And to boast of all this when you have learned it,” said Catherine, “which, in France at least, is the surest accomplishment of a page. But proceed, fair sir; how came your Huguenot lord and your no less Huguenot lady to receive and keep in the family so perilous a person as a Catholic page?”

“Because they knew not that part of my history, which from infancy I have been taught to keep secret–and because my grand-dame’s former zealous attendance on their heretic chaplain, had laid all this suspicion to sleep, most fair Callipolis,” said the page; and in so saying, he edged his chair towards the seat of the fair querist.

“Nay, but keep your distance, most gallant sir,” answered the blue-eyed maiden, “for, unless I greatly mistake, these reverend ladies will soon interrupt our amicable conference, if the acquaintance they recommend shall seem to proceed beyond a certain point–so, fair sir, be pleased to abide by your station, and reply to my questions.–By what achievements did you prove the qualities of a page, which you had thus happily acquired?”

Roland, who began to enter into the tone and spirit of the damsel’s conversation, replied to her with becoming spirit.

“In no feat, fair gentlewoman, was I found inexpert, wherein there was mischief implied. I shot swans, hunted cats, frightened serving-women, chased the deer, and robbed the orchard. I say nothing of tormenting the chaplain in various ways, for that was my duty as a good Catholic.”

“Now, as I am a gentlewoman,” said Catherine, “I think these heretics have done Catholic penance in entertaining so all-accomplished a serving-man! And what, fair sir, might have been the unhappy event which deprived them of an inmate altogether so estimable?”

“Truly, fair gentlewoman,” answered the youth, “your real proverb says that the longest lane will have a turning, and mine was more–it was, in fine, a turning off.”

“Good!” said the merry young maiden, “it is an apt play on the word –and what occasion was taken for so important a catastrophe?–Nay, start not for my learning, I do know the schools–in plain phrase, why were you sent from service?”

The page shrugged his shoulders while he replied,–“A short tale is soon told–and a short horse soon curried. I made the falconer’s boy taste of my switch–the falconer threatened to make me brook his cudgel–he is a kindly clown as well as a stout, and I would rather have been cudgelled by him than any man in Christendom to choose–but I knew not his qualities at that time–so I threatened to make him brook the stab, and my Lady made me brook the ‘Begone;’ so adieu to the page’s office and the fair Castle of Avenel–I had not travelled far before I met my venerable parent–And so tell your tale, fair gentlewoman, for mine is done.”

“A happy grandmother,” said the maiden, “who had the luck to find the stray page just when his mistress had slipped his leash, and a most lucky page that has jumped at once from a page to an old lady’s gentleman-usher!”

“All this is nothing of your history,” answered Roland Graeme, began to be much interested in the congenial vivacity of this facetious young gentlewoman,–” tale for tale is fellow-traveller’s justice.”

“Wait till we are fellow-travellers, then,” replied Catherine.

“Nay, you escape me not so,” said the page; “if you deal not justly by me, I will call out to Dame Bridget, or whatever your dame be called, and proclaim you for a cheat.”

“You shall not need,” answered the maiden–“my history is the counterpart of your own; the same words might almost serve, change but dress and name. I am called Catherine Seyton, and I also am an orphan.”

“Have your parents been long dead?”

“This is the only question,” said she, throwing down her fine eyes with a sudden expression of sorrow, “that is the only question I cannot laugh at.”

“And Dame Bridget is your grandmother?”

The sudden cloud passed away like that which crosses for an instant the summer sun, and she answered with her usual lively expression, “Worse by twenty degrees–Dame Bridget is my maiden aunt.”

“Over gods forbode!” said Roland–“Alas! that you have such a tale to tell! and what horror comes next?”

“Your own history, exactly. I was taken upon trial for service–“

“And turned off for pinching the duenna, or affronting my lady’s waiting-woman?”

“Nay, our history varies there,” said the damsel–“Our mistress broke up house, or had her house broke up, which is the same thing, and I am a free woman of the forest.”

“And I am as glad of it as if any one had lined my doublet with cloth of gold,” said the youth.

“I thank you for your mirth,” said she, “but the matter is not likely to concern you.”

“Nay, but go on,” said the page, “for you will be presently interrupted; the two good dames have been soaring yonder on the balcony, like two old hooded crows, and their croak grows hoarser as night comes on; they will wing to roost presently.–This mistress of yours, fair gentlewoman, who was she, in God’s name?”

“Oh, she has a fair name in the world,” replied Catherine Seyton. “Few ladies kept a fairer house, or held more gentlewomen in her household; my aunt Bridget was one of her housekeepers. We never saw our mistress’s blessed face, to be sure, but we heard enough of her; were up early and down late, and were kept to long prayers and light food.”

“Out upon the penurious old beldam!” said the page.

“For Heaven’s sake, blaspheme not!” said the girl, with an expression of fear.–“God pardon us both! I meant no harm. I speak of our blessed Saint Catherine of Sienna!–may God forgive me that I spoke so lightly, and made you do a great sin and a great blasphemy. This was her nunnery, in which there were twelve nuns and an abbess. My aunt was the abbess, till the heretics turned all adrift.”

“And where are your companions?” asked the youth.

“With the last year’s snow,” answered the maiden; “east, north, south, and west–some to France, some to Flanders, some, I fear, into the world and its pleasures. We have got permission to remain, or rather our remaining has been connived at, for my aunt has great relations among the Kerrs, and they have threatened a death-feud if any one touches us; and bow and spear are the best warrant in these times.”

“Nay, then, you sit under a sure shadow,” said the youth; “and I suppose you wept yourself blind when Saint Catherine broke up housekeeping before you had taken arles [Footnote: _Anglice_– Earnest-money] in her service?”

“Hush! for Heaven’s sake,” said the damsel, crossing herself; “no more of that! but I have not quite cried my eyes out,” said she, turning them upon him, and instantly again bending them upon her work. It was one of those glances which would require the threefold plate of brass around the heart, more than it is needed by the mariners, to whom Horace recommends it. Our youthful page had no defence whatever to offer.

“What say you, Catherine,” he said, “if we two, thus strangely turned out of service at the same time, should give our two most venerable duennas the torch to hold, while we walk a merry measure with each other over the floor of this weary world?”

“A goodly proposal, truly,” said Catherine, “and worthy the mad-cap brain of a discarded page!–And what shifts does your worship propose we should live by?–by singing ballads, cutting purses, or swaggering on the highway? for there, I think, you would find your most productive exchequer.”

“Choose, you proud peat!” said the page, drawing off in huge disdain at the calm and unembarrassed ridicule with which his wild proposal was received. And as he spoke the words, the casement was again darkened by the forms of the matrons–it opened, and admitted Magdalen Graeme and the Mother Abbess, so we must now style her, into the apartment.

Chapter the Twelfth.

Nay, hear me, brother–I am elder, wiser, And holier than thou–And age, and wisdom, And holiness, have peremptory claims,
And will be listen’d to.
OLD PLAY.

When the matrons re-entered, and put an end to the conversation–which we have detailed in the last chapter, Dame Magdalen Graeme thus addressed her grandson and his pretty companion: “Have you spoke together, my children?–Have you become known to each other as fellow-travellers on the same dark and dubious road, whom chance hath brought together, and who study to learn the tempers and dispositions of those by whom their perils are to be shared?”

It was seldom the light-hearted Catharine could suppress a jest, so that she often spoke when she would have acted more wisely in holding her peace.

“Your grandson admires the journey which you propose so very greatly, that he was even now preparing for setting out upon it instantly.”

“This is to be too forward, Roland,” said the dame, addressing him, “as yesterday you were over slack–the just mean lies in obedience, which both waits for the signal to start, and obeys it when given.–But once again, my children, have you so perused each other’s countenances, that when you meet, in whatever disguise the times may impose upon you, you may recognize each in the other the secret agent of the mighty work in which you are to be leagued?–Look at each other, know each line and lineament of each other’s countenance. Learn to distinguish by the step, by the sound of the voice, by the motion of the hand, by the glance of the eye, the partner whom Heaven hath sent to aid in working its will.–Wilt thou know that maiden, whensoever, or wheresoever you shall again meet her, my Roland Graeme?”

As readily as truly did Roland answer in the affirmative. “And thou, my daughter, wilt thou again remember the features of this youth?”

“Truly, mother,” replied Catherine Seyton, “I have not seen so many men of late, that I should immediately forget your grandson, though I mark not much about him that is deserving of especial remembrance.”

“Join hands, then, my children,” said Magdalen Graeme; but, in saying so, was interrupted by her companion, whose conventual prejudices had been gradually giving her more and more uneasiness, and who could remain acquiescent no longer.

“Nay, my good sister, you forget,” said she to Magdalen, “Catharine is the betrothed bride of Heaven–these intimacies cannot be.”

“It is in the cause of Heaven that I command them to embrace,” said Magdalen, with the full force of her powerful voice; “the end, sister, sanctifies the means we must use.”

“They call me Lady Abbess, or Mother at the least, who address me,” said Dame Bridget, drawing herself up, as if offended at her friend’s authoritative manner–“the Lady of Heathergill forgets that she speaks to the Abbess of Saint Catherine.”

“When I was what you call me,” said Magdalen, “you indeed were the Abbess of Saint Catherine, but both names are now gone, with all the rank that the world and that the church gave to them; and we are now, to the eye of human judgment, two poor, despised, oppressed women, dragging our dishonoured old age to a humble grave. But what are we in the eye of Heaven?–Ministers, sent forth to work his will,–in whose weakness the strength of the church shall be manifested-before whom shall be humbled the wisdom of Murray, and the dark strength of Morton,–And to such wouldst thou apply the narrow rules of thy cloistered seclusion?–or, hast thou forgotten the order which I showed thee from thy Superior, subjecting thee to me in these matters?”

“On thy head, then, be the scandal and the sin,” said the Abbess, sullenly.

“On mine be they both,” said Magdalen. “I say, embrace each other, my children.”

But Catherine, aware, perhaps, how the dispute was likely to terminate, had escaped from the apartment, and so disappointed the grandson, at least as much as the old matron.

“She is gone,” said the Abbess, “to provide some little refreshment. But it will have little savour to those who dwell in the world; for I, at least, cannot dispense with the rules to which I am vowed, because it is the will of wicked men to break down the sanctuary in which they wont to be observed.”

“It is well, my sister,” replied Magdalen, “to pay each even the smallest tithes of mint and cummin which the church demands, and I blame not thy scrupulous observance of the rules of thine order. But they were established by the church, and for the church’s benefit; and reason it is that they should give way when the salvation of the church herself is at stake.”

The Abbess made no reply.

One more acquainted with human nature than the inexperienced page, might have found amusement in comparing the different kinds of fanaticisms which these two females exhibited. The Abbess, timid, narrowminded, and discontented, clung to ancient usages and pretensions which were ended by the Reformation; and was in adversity, as she had been in prosperity, scrupulous, weak-spirited, and bigoted. While the fiery and more lofty spirit of her companion suggested a wider field of effort, and would not be limited by ordinary rules in the extraordinary schemes which were suggested by her bold and irregular imagination. But Roland Graeme, instead of tracing these peculiarities of character in the two old damps, only waited with great anxiety for the return of Catherine, expecting probably that the proposal of the fraternal embrace would be renewed, as his grandmother seemed disposed to carry matters with a high hand.

His expectations, or hopes, if we may call them so, were, however, disappointed; for, when Catherine re-entered on the summons of the Abbess, and placed on the table an earthen pitcher of water, and four wooden platters, with cups of the same materials, the Dame of Heathergill, satisfied with the arbitrary mode in which she had borne down the opposition of the Abbess, pursued her victory no farther–a moderation for which her grandson, in his heart, returned her but slender thanks.

In the meanwhile, Catherine continued to place upon the table the slender preparations for the meal of a recluse, which consisted almost entirely of colewort, boiled and served up in a wooden platter, having no better seasoning than a little salt, and no better accompaniment than some coarse barley-bread, in very moderate quantity. The water-pitcher, already mentioned, furnished the only beverage. After a Latin grace, delivered by the Abbess, the guests sat down to their spare entertainment. The simplicity of the fare appeared to produce no distaste in the females, who ate of it moderately, but with the usual appearance of appetite. But Roland Graeme had been used to better cheer. Sir Halbert Glendinning, who affected even an unusual degree of nobleness in his housekeeping, maintained it in a style of genial hospitality, which rivalled that of the Northern Barons of England. He might think, perhaps, that by doing so, he acted yet more completely the part for which he was born–that of a great Baron and a leader. Two bullocks, and six sheep, weekly, were the allowance when the Baron was at home, and the number was not greatly diminished during his absence. A boll of malt was weekly brewed into ale, which was used by the household at discretion. Bread was baked in proportion for the consumption of his domestics and retainers; and in this scene of plenty had Roland Graeme now lived for several years. It formed a bad introduction to lukewarm greens and spring-water; and probably his countenance indicated some sense of the difference, for the Abbess observed, “It would seem, my son, that the tables of the heretic Baron, whom you have so long followed, are more daintily furnished than those of the suffering daughters of the church; and yet, not upon the most solemn nights of festival, when the nuns were permitted to eat their portion at mine own table, did I consider the cates, which were then served up, as half so delicious as these vegetables and this water, on which I prefer to feed, rather than do aught which may derogate from the strictness of my vow. It shall never be said that the mistress of this house made it a house of feasting, when days of darkness and of affliction were hanging over the Holy Church, of which I am an unworthy member.”

“Well hast thou said, my sister,” replied Magdalen Graeme; “but now it is not only time to suffer in the good cause, but to act in it. And since our pilgrim’s meal is finished, let us go apart to prepare for our journey tomorrow, and to advise on the manner in which these children shall be employed, and what measures we can adopt to supply their thoughtlessness and lack of discretion.”

Notwithstanding his indifferent cheer, the heart of Roland Graeme bounded high at this proposal, which he doubted not would lead to another _tête-â-tête_ betwixt him and the pretty novice. But he was mistaken. Catherine, it would seem, had no mind so far to indulge him; for, moved either by delicacy or caprice, or some of those indescribable shades betwixt the one and the other, with which women love to tease, and at the same time to captivate, the ruder sex, she reminded the Abbess that it was necessary she should retire an hour before vespers; and, receiving the ready and approving nod of her Superior, she arose to withdraw. But before leaving the apartment, she made obeisance to the matrons, bending herself till her hands touched her knees, and then made a lesser reverence to Roland, which consisted in a slight bend of the body and gentle depression of the head. This she performed very demurely; but the party on whom the salutation was conferred, thought he could discern in her manner an arch and mischievous exultation over his secret disappointment.–“The devil take the saucy girl,” he thought in his heart, though the presence of the Abbess should have repressed all such profane imaginations,–“she is as hard-hearted as the laughing hyaena that the story-books tell of–she has a mind that I shall not forget her this night at least.”

The matrons now retired also, giving the page to understand that he was on no account to stir from the convent, or to show himself at the windows, the Abbess assigning as a reason, the readiness with which the rude heretics caught at every occasion of scandalizing the religious orders.

“This is worse than the rigour of Mr. Henry Warden, himself,” said the page, when he was left alone; “for, to do him justice, however strict in requiring the most rigid attention during the time of his homilies, he left us to the freedom of our own wills afterwards–ay, and would take a share in our pastimes, too, if he thought them entirely innocent. But these old women are utterly wrapt up in gloom, mystery and self-denial.–Well, then, if I must neither stir out of the gate nor look out at window, I will at least see what the inside of the house contains that may help to pass away one’s time–peradventure I may light on that blue-eyed laugher in some corner or other.”

Going, therefore, out of the chamber by the entrance opposite to that through which the two matrons had departed, (for it may be readily supposed that he had no desire to intrude on their privacy.) he wandered from one chamber to another, through the deserted edifice, seeking, with boyish eagerness, some source of interest and amusement. Here he passed through a long gallery, opening on either hand into the little cells of the nuns, all deserted, and deprived of the few trifling articles of furniture which the rules of the order admitted.

“The birds are flown,” thought the page; “but whether they will find themselves worse off in the open air than in these damp narrow cages, I leave my Lady Abbess and my venerable relative to settle betwixt them. I think the wild young lark whom they have left behind them, would like best to sing under God’s free sky.”

A winding stair, strait and narrow, as if to remind the nuns of their duties of fast and maceration, led down to a lower suite of apartments, which occupied the ground story of the house. These rooms were even more ruinous than those which he had left; for, having encountered the first fury of the assailants by whom the nunnery had been wasted, the windows had been dashed in, the doors broken down, and even the partitions betwixt the apartments, in some places, destroyed. As he thus stalked from desolation to desolation, and began to think of returning from so uninteresting a research to the chamber which he had left, he was surprised to hear the low of a cow very close to him. The sound was so unexpected at the time and place, that Roland Graeme started as if it had been the voice of a lion, and laid his hand on his dagger, while at the same moment the light and lovely form of Catherine Seyton presented itself at the door of the apartment from which the sound had issued.

“Good even to you, valiant champion!” said she: “since the days of Guy of Warwick, never was one more worthy to encounter a dun cow.”

“Cow?” said Roland Graeme, “by my faith, I thought it had been the devil that roared so near me. Who ever heard of a convent containing a cow-house?”

“Cow and calf may come hither now,” answered Catherine, “for we have no means to keep out either. But I advise you, kind sir, to return to the place from whence you came.”

“Not till I see your charge, fair sister,” answered Roland, and made his way into the apartment, in spite of the half serious half laughing remonstrances of the girl.

The poor solitary cow, now the only severe recluse within the nunnery, was quartered in a spacious chamber, which had once been the refectory of the convent. The roof was graced with groined arches, and the wall with niches, from which the images had been pulled down. These remnants of architectural ornaments were strangely contrasted with the rude crib constructed for the cow in one corner of the apartment, and the stack of fodder which was piled beside it for her food. [Footnote: This, like the cell of Saint Cuthbert, is an imaginary scene, but I took one or two ideas of the desolation of the interior from a story told me by my father. In his youth–it may be near eighty years since, as he was born in 1729–he had occasion to visit an old lady who resided in a Border castle of considerable renown. Only one very limited portion of the extensive ruins sufficed for the accommodation of the inmates, and my father amused himself by wandering through the part that was untenanted. In a dining-apartment, having a roof richly adorned with arches and drops, there was deposited a large stack of hay, to which calves were helping themselves from opposite sides. As my father was scaling a dark ruinous turnpike staircase, his greyhound ran up before him, and probably was the means of saving his life, for the animal fell through a trap-door, or aperture in the stair, thus warning the owner of the danger of the ascent. As the dog continued howling from a great depth, my father got the old butler, who alone knew most of the localities about the castle, to unlock a sort of stable, in which Kill-buck was found safe and sound, the place being filled with the same commodity which littered the stalls of Augeas, and which had rendered the dog’s fall an easy one.]

“By my faith,” said the page, “Crombie is more lordly lodged than any one here!”

“You had best remain with her,” said Catherine, “and supply by your filial attentions the offspring she has had the ill luck to lose.”

“I will remain, at least, to help you to prepare her night’s lair, pretty Catherine,” said Roland, seizing upon a pitch-fork.

“By no means,” said Catherine; “for, besides that you know not in the least how to do her that service, you will bring a chiding my way, and I get enough of that in the regular course of things.”

“What! for accepting my assistance?” said the page,–“for accepting _my_ assistance, who am to be your confederate in some deep matter of import? That were altogether unreasonable–and, now I think on it, tell me if you can, what is this mighty emprise to which I am destined?”

“Robbing a bird’s nest, I should suppose,” said Catherine, “considering the champion whom they have selected.”

“By my faith,” said the youth, “and he that has taken a falcon’s nest in the Scaurs of Polmoodie, has done something to brag of, my fair sister.–But that is all over now–a murrain on the nest, and the eyases and their food, washed or unwashed, for it was all anon of cramming these worthless kites that I was sent upon my present travels. Save that I have met with you, pretty sister, I could eat my dagger-hilt for vexation at my own folly. But, as we are to be fellow-travellers–“

“Fellow-labourers! not fellow-travellers!” answered the girl; “for to your comfort be it known, that the Lady Abbess and I set out earlier than you and your respected relative to-morrow, and that I partly endure your company at present, because it may be long ere we meet again.”

“By Saint Andrew, but it shall not though,” answered Roland; “I will not hunt at all unless we are to hunt in couples.”

“I suspect, in that and in other points, we must do as we are bid,” replied the young lady.–“But, hark! I hear my aunt’s voice.”

The old lady entered in good earnest, and darted a severe glance at her niece, while Roland had the ready wit to busy himself about the halter of the cow.

“The young gentleman,” said Catherine, gravely, “is helping me to tie the cow up faster to her stake, for I find that last night when she put her head out of window and lowed, she alarmed the whole village; and–we shall be suspected of sorcery among the heretics, if they do not discover the cause of the apparition, or lose our cow if they do.”

“Relieve yourself of that fear,” said the Abbess, somewhat ironically; “the person to whom she is now sold, comes for the animal presently.”

“Good night, then, my poor companion,” said Catherine, patting the animal’s shoulders; “I hope thou hast fallen into kind hands, for my happiest hours of late have been spent in tending thee–I would I had been born to no better task!”

“Now, out upon thee, mean-spirited wench!” said the Abbess; “is that a speech worthy of the name of Seyton, or of the mouth of a sister of this house, treading the path of election–and to be spoken before a stranger youth, too?–Go to my oratory, minion–there read your Hours till I come thither, when I will read you such a lecture as shall make you prize the blessings which you possess.”

Catherine was about to withdraw in silence, casting a half sorrowful half comic glance at Roland Graeme, which seemed to say–“You see to what your untimely visit has exposed me,” when, suddenly changing her mind, she came forward to the page, and extended her hand as she bid him good evening. Their palms had pressed each other ere the astonished matron could interfere, and Catherine had time to say–“Forgive me, mother; it is long since we have seen a face that looked with kindness on us. Since these disorders have broken up our peaceful retreat, all has been gloom and malignity. I bid this youth kindly farewell, because he has come hither in kindness, and because the odds are great, that we may never again meet in this world. I guess better than he, that the schemes on which you are rushing are too mighty for your management, and that you are now setting the stone a-rolling, which must surely crush you in its descent. I bid fare-well,” she added, “to my fellow-victim!”

This was spoken with a tone of deep and serious feeling, altogether different from the usual levity of Catherine’s manner, and plainly showed, that beneath the giddiness of extreme youth and total inexperience, there lurked in her bosom a deeper power of sense and feeling, than her conduct had hitherto expressed.

The Abbess remained a moment silent after she had left the room. The proposed rebuke died on her tongue, and she appeared struck with the deep and foreboding, tone in which her niece had spoken her good-even. She led the way in silence to the apartment which they had formerly occupied, and where there was prepared a small refection, as the Abbess termed it, consisting of milk and barley-bread. Magdalen Graeme, summoned to take share in this collation, appeared from an adjoining apartment, but Catherine was seen no more. There was little said during the hasty meal, and after it was finished, Roland Graeme was dismissed to the nearest cell, where some preparations had been made for his repose.

The strange circumstances in which he found himself, had their usual effect in preventing slumber from hastily descending on him, and he could distinctly hear, by a low but earnest murmuring in the apartment which he had left, that the matrons continued in deep consultation to a late hour. As they separated he heard the Abbess distinctly express herself thus: “In a word, my sister, I venerate your character and the authority with which my Superiors have invested you; yet it seems to me, that, ere entering on this perilous course, we should consult some of the Fathers of the Church.”

“And how and where are we to find a faithful Bishop or Abbot at whom to ask counsel? The faithful Eustatius is no more–he is withdrawn from a world of evil, and from the tyranny of heretics. May Heaven and our Lady assoilzie him of his sins, and abridge the penance of his mortal infirmities!–Where shall we find another, with whom to take counsel?”

“Heaven will provide for the Church,” said the Abbess; “and the faithful fathers who yet are suffered to remain in the house of Kennaquhair, will proceed to elect an Abbot. They will not suffer the staff to fall down, or the mitre to be unfilled, for the threats of heresy.”

“That will I learn to-morrow,” said Magdalen Graeme; “yet who now takes the office of an hour, save to partake with the spoilers in their work of plunder?–to-morrow will tell us if one of the thousand saints who are sprung from the House of Saint Mary’s continues to look down on it in its misery.–Farewell, my sister–we meet at Edinburgh.”

“Benedicito!” answered the Abbess, and they parted.

“To Kennaquhair and to Edinburgh we bend our way.” thought Roland Graeme. “That information have I purchased by a sleepless hour–it suits well with my purpose. At Kennaquhair I shall see Father Ambrose;–at Edinburgh I shall find the means of shaping my own course through this bustling world, without burdening my affectionate relation–at Edinburgh, too, I shall see again the witching novice, with her blue eyes and her provoking smile.”–He fell asleep, and it was to dream of Catherine Seyton.

Chapter the Thirteenth.

What, Dagon up again!–I thought we had hurl’d him Down on the threshold, never more to rise. Bring wedge and axe; and, neighbours, lend your hands And rive the idol into winter fagots!
ATHELSTANE, OR THE CONVERTED DANE.

Roland Graeme slept long and sound, and the sun was high over the horizon, when the voice of his companion summoned him to resume their pilgrimage; and when, hastily arranging his dress, he went to attend her call, the enthusiastic matron stood already at the threshold, prepared for her journey. There was in all the deportment of this remarkable woman, a promptitude of execution, and a sternness of perseverance, founded on the fanaticism which she nursed so deeply, and which seemed to absorb all the ordinary purposes and feelings of mortality. One only human affection gleamed through her enthusiastic energies, like the broken glimpses of the sun through the rising clouds of a storm. It was her maternal fondness for her grandson–a fondness carried almost to the verge of dotage, in circumstances where the Catholic religion was not concerned, but which gave way instantly when it chanced either to thwart or come in contact with the more settled purpose of her soul, and the more devoted duty of her life. Her life she would willingly have laid down to save the earthly object of her affection; but that object itself she was ready to hazard, and would have been willing to sacrifice, could the restoration of the Church of Rome have been purchased with his blood. Her discourse by the way, excepting on the few occasions in which her extreme love of her grandson found opportunity to display itself in anxiety for his health and accommodation, turned entirely on the duty of raising up the fallen honours of the Church, and replacing a Catholic sovereign on the throne. There were times at which she hinted, though very obscurely and distantly, that she herself was foredoomed by Heaven to perform a part in this important task; and that she had more than mere human warranty for the zeal with which she engaged in it. But on this subject she expressed herself in such general language, that it was not easy to decide whether she made any actual pretensions to a direct and supernatural call, like the celebrated Elizabeth Barton, commonly called the Nun of Kent; [Footnote: A fanatic nun, called the Holy Maid of Kent, who pretended to the gift of prophecy and power of miracles. Having denounced the doom of speedy death against Henry VIII. for his marriage with Anne Boleyn, the prophetess was attainted in Parliament, and executed with her accomplices. Her imposture was for a time so successful, that even Sir Thomas More was disposed to be a believer.] or whether she dwelt upon the general duty which was incumbent on all Catholics of the time, and the pressure of which she felt in an extraordinary degree.

Yet though Magdalen Graeme gave no direct intimation of her pretensions to be considered as something beyond the ordinary class of mortals, the demeanour of one or two persons amongst the travellers whom they occasionally met, as they entered the more fertile and populous part of the valley, seemed to indicate their belief in her superior attributes. It is true, that two clowns, who drove before them a herd of cattle–one or two village wenches, who seemed bound for some merry-making–a strolling soldier, in a rusted morion, and a wandering student, as his threadbare black cloak and his satchel of books proclaimed him–passed our travellers without observation, or with a look of contempt; and, moreover, that two or three children, attracted by the appearance of a dress so nearly resembling that of a pilgrim, joined in hooting and calling “Out upon the mass-monger!” But one or two, who nourished in their bosoms respect for the downfallen hierarchy–casting first a timorous glance around, to see that no one observed them–hastily crossed themselves–bent their knee to Sister Magdalen, by which name they saluted her–kissed her hand, or even the hem of her dalmatique–received with humility the Benedicite with which she repaid their obeisance; and then starting up, and again looking timidly round to see that they had been unobserved, hastily resumed their journey. Even while within sight of persons of the prevailing faith, there were individuals bold enough, by folding their arms and bending their head, to give distant and silent intimation that they recognized Sister Magdalen, and honoured alike her person and her purpose.

She failed not to notice to her grandson these marks of honour and respect which from time to time she received. “You see,” she said, “my son, that the enemies have been unable altogether to suppress the good spirit, or to root out the true seed. Amid heretics and schismatics, spoilers of the church’s lands, and scoffers at saints and sacraments, there is left a remnant.”

“It is true, my mother,” said Roland Graeme; “but methinks they are of a quality which can help us but little. See you not all those who wear steel at their side, and bear marks of better quality, ruffle past us as they would past the meanest beggars? for those who give us any marks of sympathy, are the poorest of the poor, and most outcast of the needy, who have neither bread to share with us, nor swords to defend us, nor skill to use them if they had. That poor wretch that last kneeled to you with such deep devotion, and who seemed emaciated by the touch of some wasting disease within, and the grasp of poverty without–that pale, shivering, miserable caitiff, how can he aid the great schemes you meditate?”

“Much, my son,” said the Matron, with more mildness than the page perhaps expected. “When that pious son of the church returns from the shrine of Saint Ringan, whither he now travels by my counsel, and by the aid of good Catholics,–when he returns, healed, of his wasting malady, high in health, and strong in limb, will not the glory of his faithfulness, and its miraculous reward, speak louder in the ears of this besotted people of Scotland, than the din which is weekly made in a thousand heretical pulpits?”

“Ay, but, mother, I fear the Saint’s hand is out. It is long since we have heard of a miracle performed at St. Ringan’s.”

The matron made a dead pause, and, with a voice tremulous with emotion, asked, “Art thou so unhappy as to doubt the power of the blessed Saint?”

“Nay, mother,” the youth hastened to reply, “I believe as the Holy Church commands, and doubt not Saint Ringan’s power of healing; but, be it said with reverence, he hath not of late showed the inclination.”

“And has this land deserved it?” said the Catholic matron, advancing hastily while she spoke, until she attained the summit of a rising ground, over which the path led, and then standing again still. “Here,” she said, “stood the Cross, the limits of the Halidome of Saint Mary’s–here–on this eminence–from which the eye of the holy pilgrim might first catch a view of that ancient monastery, the light of the land, the abode of Saints, and the grave of monarchs–Where is now that emblem of our faith? It lies on the earth–a shapeless block, from which the broken fragments have been carried off, for the meanest uses, till now no semblance of its original form remains. Look towards the east, my son, where the sun was wont to glitter on stately spires–from which crosses and bells have now been hurled, as if the land had been invaded once more by barbarous heathens.–Look at yonder battlements, of which we can, even at this distance, descry the partial demolition; and ask if this land can expect from the blessed saints, whose shrines and whose images have been profaned, any other miracles but those of vengeance? How long,” she exclaimed, looking upward, “How long shall it be delayed?” She paused, and then resumed with enthusiastic rapidity, “Yes, my son, all on earth is but for a period–joy and grief, triumph and desolation, succeed each other like cloud and sunshine;–the vineyard shall not be forever trodden down, the gaps shall be amended, and the fruitful branches once more dressed and trimmed. Even this day–ay, even this hour, I trust to hear news of importance. Dally not–let us on–time is brief, and judgment is certain.”

She resumed the path which led to the Abbey–a path which, in ancient times, was carefully marked out by posts and rails, to assist the pilgrim in his journey–these were now torn up and destroyed. A half-hour’s walk placed them in front of the once splendid Monastery, which, although the church was as yet entire, had not escaped the fury of the times. The long range of cells and of apartments for the use of the brethren, which occupied two sides of the great square, were almost entirely ruinous, the interior having been consumed by fire, which only the massive architecture of the outward walls had enabled them to resist. The Abbot’s house, which formed the third side of the square, was, though injured, still inhabited, and afforded refuge to the few brethren, who yet, rather by connivance than by actual authority,–were permitted to remain at Kennaquhair. Their stately offices–their pleasant gardens–the magnificent cloisters constructed for their recreation, were all dilapidated and ruinous; and some of the building materials had apparently been put into requisition by persons in the village and in the vicinity, who, formerly vassals of the Monastery, had not hesitated to appropriate to themselves a part of the spoils. Roland saw fragments of Gothic pillars richly carved, occupying the place of door-posts to the meanest huts; and here and there a mutilated statue, inverted or laid on its side, made the door-post, or threshold, of a wretched cow-house. The church itself was less injured than the other buildings of the Monastery. But the images which had been placed in the numerous niches of its columns and buttresses, having all fallen under the charge of idolatry, to which the superstitious devotion of the Papists had justly exposed them, had been broken and thrown down, without much regard to the preservation of the rich and airy canopies and pedestals on which they were placed; nor, if the devastation had stopped short at this point, could we have considered the preservation of these monuments of antiquity as an object to be put in the balance with the introduction of the reformed worship.

Our pilgrims saw the demolition of these sacred and venerable representations of saints and angels–for as sacred and venerable they had been taught to consider them–with very different feelings. The antiquary may be permitted to regret the necessity of the action, but to Magdalen Graeme it seemed a deed of impiety, deserving the instant vengeance of heaven,–a sentiment in which her relative joined for the moment as cordially as herself. Neither, however, gave vent to their feelings in words, and uplifted hands and eyes formed their only mode of expressing them. The page was about to approach the great eastern gate of the church, but was prevented by his guide. “That gate,” she said, “has long been blockaded, that the heretical rabble may not know there still exist among the brethren of Saint Mary’s men who dare worship where their predecessors prayed while alive, and were interred when dead–follow me this way, my son.”

Roland Graeme followed accordingly; and Magdalen, casting a hasty glance to see whether they were observed, (for she had learned caution from the danger of the times,) commanded her grandson to knock at a little wicket which she pointed out to him. “But knock gently,” she added, with a motion expressive of caution. After a little space, during which no answer was returned, she signed to Roland to repeat his summons for admission; and the door at length partially opening, discovered a glimpse of the thin and timid porter, by whom the duty was performed, skulking from the observation of those who stood without; but endeavouring at the same time to gain a sight of them without being himself seen. How different from the proud consciousness of dignity with which the porter of ancient days offered his important brow, and his goodly person, to the pilgrims who repaired to Kennaquhair! His solemn “_Intrate, mei filii,_” was exchanged for a tremulous “You cannot enter now–the brethren are in their chambers.” But, when Magdalen Graeme asked, in an under tone of voice, “Hast thou forgotten me, my brother?” he changed his apologetic refusal to “Enter, my honoured sister, enter speedily, for evil eyes are upon us”

They entered accordingly, and having waited until the porter had, with jealous haste, barred and bolted the wicket, were conducted by him through several dark and winding passages. As they walked slowly on, he spoke to the matron in a subdued voice, as if he feared to trust the very walls with the avowal which he communicated.

“Our Fathers are assembled in the Chapter-house, worthy sister–yes, in the Chapter-house–for the election of an Abbott.–Ah, Benedicite! there must be no ringing of bells–no high mass–no opening of the great gates now, that the people might see and venerate their spiritual Father! Our Fathers must hide themselves rather like robbers who choose a leader, than godly priests who elect a mitred Abbot.”

“Regard not that, my brother,” answered Magdalen Graeme; “the first successors of Saint Peter himself were elected, not in sunshine, but in tempests–not in the halls of the Vatican, but in the subterranean vaults and dungeons of heathen Rome–they were not gratulated with shouts and salvos of cannon-shot and of musketry, and the display of artificial fire–no, my brother–but by the hoarse summons of Lictors and Praetors, who came to drag the Fathers of the Church to martyrdom. From such adversity was the Church once raised, and by such will it now be purified.–And mark me, brother! not in the proudest days of the mitred Abbey, was a Superior ever chosen, whom his office shall so much honour, as _he_ shall be honoured, who now takes it upon him in these days of tribulation. On whom, my brother, will the choice fall?”

“On whom can it fall–or, alas! who would dare to reply to the call, save the worthy pupil of the Sainted Eustatius–the good and valiant Father Ambrose?”

“I know it,” said Magdalen; “my heart told me long ere your lips had uttered his name. Stand forth, courageous champion, and man the fatal breach!–Rise, bold and experienced pilot, and seize the helm while the tempest rages!–Turn back the battle, brave raiser of the fallen standard!–Wield crook and slang, noble shepherd of a scattered flock!”

“I pray you, hush, my sister!” said the porter, opening a door which led into the great church, “the brethren will be presently here to celebrate their election with a solemn mass–I must marshal them the way to the high altar–all the offices of this venerable house have now devolved on one poor decrepit old man.”

He left the church, and Magdalen and Roland remained alone in that great vaulted space, whose style of rich, yet chaste architecture, referred its origin to the early part of the fourteenth century, the best period of Gothic building. But the niches were stripped of their images in the inside as well as the outside of the church; and in the pell-mell havoc, the tombs of warriors and of princes had been included in the demolition of the idolatrous shrines. Lances and swords of antique size, which had hung over the tombs of mighty warriors of former days, lay now strewed among relics, with which the devotion of pilgrims had graced those of their peculiar saints; and the fragments of the knights and dames, which had once lain recumbent, or kneeled in an attitude of devotion, where their mortal relics were reposed, were mingled with those of the saints and angels of the Gothic chisel, which the hand of violence had sent headlong from their stations.

The most fatal symptom of the whole appeared to be, that, though this violence had now been committed for many months, the Fathers had lost so totally all heart and resolution, that they had not adventured even upon clearing away the rubbish, or restoring the church to some decent degree of order. This might have been done without much labour. But terror had overpowered the scanty remains of a body once so powerful, and, sensible they were only suffered to remain in this ancient seat by connivance and from compassion, they did not venture upon taking any step which might be construed into an assertion of their ancient rights, contenting themselves with the secret and obscure exercise of their religious ceremonial, in as unostentatious a manner as was possible.

Two or three of the more aged brethren had sunk under the pressure of the times, and the ruins had been partly cleared away to permit their interment. One stone had been laid over Father Nicholas, which recorded of him in special, that he had taken the vows during the incumbency of Abbot Ingelram, the period to which his memory so frequently recurred. Another flag-stone, yet more recently deposited, covered the body of Philip the Sacristan, eminent for his aquatic excursion with the phantom of Avenel, and a third, the most recent of all, bore the outline of a mitre, and the words _Hic jacet Eustatius Abbas_; for no one dared to add a word of commendation in favour of his learning, and strenuous zeal for the Roman Catholic faith.

Magdalen Graeme looked at and perused the brief records of these monuments successively, and paused over that of Father Eustace. “In a good hour for thyself,” she said, “but oh! in an evil hour for the Church, wert thou called from us. Let thy spirit be with us, holy man–encourage thy successor to tread in thy footsteps–give him thy bold and inventive capacity, thy zeal and thy discretion–even _thy_ piety exceeds not his.” As she spoke, a side door, which closed a passage from the Abbot’s house into the church, was thrown open, that the Fathers might enter the choir, and conduct to the high altar the Superior whom they had elected.

In former times, this was one of the most splendid of the many pageants which the hierarchy of Rome had devised to attract the veneration of the faithful. The period during which the Abbacy remained vacant, was a state of mourning, or, as their emblematical phrase expressed it, of widowhood; a melancholy term, which was changed into rejoicing and triumph when a new Superior was chosen. When the folding doors were on such solemn occasions thrown open, and the new Abbot appeared on the threshold in full-blown dignity, with ring and mitre, and dalmatique and crosier, his hoary standard-bearers and his juvenile dispensers of incense preceding him, and the venerable train of monks behind him, with all besides which could announce the supreme authority to which he was now raised, his appearance was a signal for the magnificent _jubilate_ to rise from the organ and music-loft, and to be joined by the corresponding bursts of Alleluiah from the whole assembled congregation. Now all was changed. In the midst of rubbish and desolation, seven or eight old men, bent and shaken as much by grief and fear as by age, shrouded hastily in the proscribed dress of their order, wandered like a procession of spectres, from the door which had been thrown open, up through the encumbered passage, to the high altar, there to instal their elected Superior a chief of ruins. It was like a band of bewildered travellers choosing a chief in the wilderness of Arabia; or a shipwrecked crew electing a captain upon the barren island on which fate has thrown them.

They who, in peaceful times, are most ambitious of authority among others, shrink from the competition at such eventful periods, when neither ease nor parade attend the possession of it, and when it gives only a painful pre-eminence both in danger and in labour, and exposes the ill-fated chieftain to the murmurs of his discontented associates, as well as to the first assault of the common enemy. But he on whom the office of the Abbot of Saint Mary’s was now conferred, had a mind fitted for the situation to which he was called. Bold and enthusiastic, yet generous and forgiving–wise and skilful, yet zealous and prompt–he wanted but a better cause than the support of a decaying superstition, to have raised him to the rank of a truly great man. But as the end crowns the work, it also forms the rule by which it must be ultimately judged; and those who, with sincerity and generosity, fight and fall in an evil cause, posterity can only compassionate as victims of a generous but fatal error. Amongst these, we must rank Ambrosius, the last Abbot of Kennaqubair, whose designs must be condemned, as their success would have riveted on Scotland the chains of antiquated superstition and spiritual tyranny; but whose talents commanded respect, and whose virtues, even from the enemies of his faith, extorted esteem.

The bearing of the new Abbot served of itself to dignify a ceremonial which was deprived of all other attributes of grandeur. Conscious of the peril in which they stood, and recalling, doubtless, the better days they had seen, there hung over his brethren an appearance of mingled terror, and grief, and shame, which induced them to hurry over the office in which they were engaged, as something at once degrading and dangerous.

But not so Father Ambrose. His features, indeed, expressed a deep melancholy, as he walked up the centre aisle, amid the ruin of things which he considered as holy, but his brow was undejected, and his step firm and solemn. He seemed to think that the dominion which he was about to receive, depended in no sort upon the external circumstances under which it was conferred; and if a mind so firm was accessible to sorrow or fear, it was not on his own account, but on that of the Church to which he had devoted himself.

At length he stood on the broken steps of the high altar, barefooted, as was the rule, and holding in his hand his pastoral staff, for the gemmed ring and jewelled mitre had become secular spoils. No obedient vassals came, man after man, to make their homage, and to offer the tribute which should provide their spiritual Superior with palfrey and trappings. No Bishop assisted at the solemnity, to receive into the higher ranks of the Church nobility a dignitary, whose voice in the legislature was as potential as his own. With hasty and maimed rites, the few remaining brethren stepped forward alternately to give their new Abbot the kiss of peace, in token of fraternal affection and spiritual homage. Mass was then hastily performed, but in such precipitation as if it had been hurried over rather to satisfy the scruples of a few youths, who were impatient to set out on a hunting party, than as if it made the most solemn part of a solemn ordination. The officiating priest faltered as he spoke the service, and often looked around, as if he expected to be interrupted in the midst of his office; and the brethren listened to that which, short as it was, they wished yet more abridged.[Footnote: In Catholic countries, in order to reconcile the pleasures of the great with the observances of religion, it was common, when a party was bent for the chase, to celebrate mass, abridged and maimed of its rites, called a hunting-mass, the brevity of which was designed to correspond with the impatience of the audience.]

These symptoms of alarm increased as the ceremony proceeded, and, as it seemed, were not caused by mere apprehension alone; for, amid the pauses of the hymn, there were heard without sounds of a very different sort, beginning faintly and at a distance, but at length approaching close to the exterior of the church, and stunning with dissonant clamour those engaged in the service. The winding of horns, blown with no regard to harmony or concert; the jangling of bells, the thumping of drums, the squeaking of bagpipes, and the clash of cymbals–the shouts of a multitude, now as in laughter, now as in anger–the shrill tones of female voices, and of those of children, mingling with the deeper clamour of men, formed a Babel of sounds, which first drowned, and then awed into utter silence, the official hymns of the Convent. The cause and result of this extraordinary interruption will be explained in the next chapter.

Chapter the Fourteenth.

Not the wild billow, when it breaks its barrier– Not the wild wind, escaping from its cavern– Not the wild fiend, that mingles both together, And pours their rage upon the ripening harvest, Can match the wild freaks of this mirthful meeting– Comic, yet fearful–droll, and yet destructive. THE CONSPIRACY.

The monks ceased their song, which, like that of the choristers in the legend of the Witch of Berkley, died away in a quaver of consternation; and, like a flock of chickens disturbed by the presence of the kite, they at first made a movement to disperse and fly in different directions, and then, with despair, rather than hope, huddled themselves around their new Abbot; who, retaining the lofty and undismayed look which had dignified him through the whole ceremony, stood on the higher step of the altar, as if desirous to be the most conspicuous mark on which danger might discharge itself, and to save his companions by his self-devotion, since he could afford them no other protection.

Involuntarily, as it were, Magdalen Graeme and the page stepped from the station which hitherto they had occupied unnoticed, and approached to the altar, as desirous of sharing the fate which approached the monks, whatever that might be. Both bowed reverently low to the Abbot; and while Magdalen seemed about to speak, the youth, looking towards the main entrance, at which the noise now roared most loudly, and which was at the same time assailed with much knocking, laid his hand upon his dagger.

The Abbot motioned to both to forbear: “Peace, my sister,” he said, in a low tone, but which, being in a different key from the tumultuary sounds without, could be distinctly heard, even amidst the tumult;–“Peace,” he said, “my sister; let the new Superior of Saint Mary’s himself receive and reply to the grateful acclamations of the vassals, who come to celebrate his installation.–And thou, my son, forbear, I charge thee, to touch thy earthly weapon;–if it is the pleasure of our protectress, that her shrine be this day desecrated by deeds of violence, and polluted by blood-shedding, let it not, I charge thee, happen through the deed of a Catholic son of the church.”

The noise and knocking at the outer gate became now every moment louder; and voices were heard impatiently demanding admittance. The Abbot, with dignity, and with a step which even the emergency of danger rendered neither faltering nor precipitate, moved towards the portal, and demanded to know, in a tone of authority, who it was that disturbed their worship, and what they desired?

There was a moment’s silence, and then a loud laugh from without. At length a voice replied, “We desire entrance into the church; and when the door is opened you will soon see who we are.”

“By whose authority do you require entrance?” said the Father.

“By authority of the right reverend Lord Abbot of Unreason,”

[Footnote: We learn from no less authority than that of Napoleon Bonaparte, that there is but a single step between the sublime and ridiculous; and it is a transition from one extreme to another; so very easy, that the vulgar of every degree are peculiarly captivated with it. Thus the inclination to laugh becomes uncontrollable, when the solemnity and gravity of time, place, and circumstances, render it peculiarly improper. Some species of general license, like that which inspired the ancient Saturnalia, or the modern Carnival, has been commonly indulged to the people at all times and in almost all countries. But it was, I think, peculiar to the Roman Catholic Church, that while they studied how to render their church rites imposing and magnificent, by all that pomp, music, architecture, and external display could add to them, they nevertheless connived, upon special occasions, at the frolics of the rude vulgar, who, in almost all Catholic countries, enjoyed, or at least assumed, the privilege of making: some Lord of the revels, who, under the name of the Abbot of Unreason, the Boy Bishop, or the President of Fools, occupied the churches, profaned the holy places by a mock imitation of the sacred rites, and sung indecent parodies on hymns of the church. The indifference of the clergy, even when their power was greatest, to the indecent exhibitions which they always tolerated, and sometimes encouraged, forms a strong contrast to the sensitiveness with which they regarded any serious attempt, by preaching or writing, to impeach any of the doctrines of the church. It could only be compared to the singular apathy with which they endured, and often admired the gross novels which Chaucer, Dunbar, Boccacio, Bandello, and others, composed upon the bad morals of the clergy. It seems as if the churchmen in both instances had endeavoured to compromise with the laity, and allowed them occasionally to gratify their coarse humour by indecent satire, provided they would abstain from any grave question concerning the foundation of the doctrines on which was erected such an immense fabric of ecclesiastical power.

But the sports thus licensed assumed a very different appearance, so soon as the Protestant doctrines began to prevail; and the license which their forefathers had exercised in mere gaiety of heart, and without the least intention of dishonouring religion by their frolics, were now persevered in by the common people as a mode of testifying their utter disregard for the Roman priesthood and its ceremonies.

I may observe, for example, the case of an apparitor sent to Borthwick from the Primate of Saint Andrews, to cite the lord of that castle, who was opposed by an Abbot of Unreason, at whose command the officer of the spiritual court was appointed to be ducked in a mill-dam, and obliged to eat up his parchment citation.

The reader may be amused with the following whimsical details of this incident, which took place in the castle of Borthwick, in the year 1517. It appears, that in consequence of a process betwixt Master George Hay de Minzeane and the Lord Borthwick, letters of excommunication had passed against the latter, on account of the contumacy of certain witnesses. William Langlands, an apparitor or macer (_bacularius_) of the See of St Andrews, presented these letters to the curate of the church of Borthwick, requiring him to publish the same at the service of high mass. It seems that the inhabitants of the castle were at this time engaged in the favourite sport of enacting the Abbot of Unreason, a species of high jinks, in which a mimic prelate was elected, who, like the Lord of Misrule in England, turned all sort of lawful authority, and particularly the church ritual, into ridicule. This frolicsome person with his retinue, notwithstanding of the apparitor’s character, entered the church, seized upon the primate’s officer without hesitation, and, dragging him to the mill-dam on the south side of the castle, compelled him to leap into the water. Not contented with this partial immersion, the Abbot of Unreason pronounced, that Mr. William Langlands was not yet sufficiently bathed, and therefore caused his assistants to lay him on his back in the stream, and duck him in the most satisfactory and perfect manner. The unfortunate apparitor was then conducted back to the church, where, for his refreshment after his bath, the letters of excommunication were torn to pieces, and steeped in a bowl of wine; the mock abbot being probably of opinion that a tough parchment was but dry eating, Langlands was compelled to eat the letters, and swallow the wine, and dismissed by the Abbot of Unreason, with the comfortable assurance, that if any more such letters should arrive during the continuance of his office, “they should a’ gang the same gate,” _i. e._ go the same road.

A similar scene occurs betwixt a sumner of the Bishop of Rochester, and Harpool, the servant of Lord Cobham, in the old play of Sir John Oldcastle, when the former compels the church-officer to eat his citation. The dialogue, which may be found in the note, contains most of the jests which may be supposed, appropriate to such an extraordinary occasion:

_Harpool_ Marry, sir, is, this process parchment?

_Sumner._ Yes, marry is it.

_Harpool._ And this seal wax?

_Sumner._ It is so.

_Harpool._ If this be parchment, and this be wax, eat you this parchment and wax, or I will make parchment of your skin, and beat your brains into wax. Sirrah Sumner, despatch–devour, sirrah, devour.

_Sumner._ I am my Lord of Rochester’s sumner; I came to do my office, and thou shall answer it.

_Harpool._ Sirrah, no railing, but, betake thyself to thy teeth. Thou shalt, eat no worse than thou bringest with thee. Thou bringest it for my lord; and wilt thou bring my lord worse than thou wilt eat thyself?

_Sumner._ Sir. I brought it not my lord to eat.

_Harpool._ O, do you Sir me now? All’s one for that; I’ll make you eat it for bringing it.

_Sumner._ I cannot eat it.

_Harpool._ Can you not? ‘Sblood, I’ll beat you till you have a stomach! (_Beats him._)

_Sumner._ Oh, hold, hold, good Mr. Servingman; I will eat it.

_Harpool._ Be champing, be chewing, sir, or I will chew you, you rogue. Tough wax is the purest of the honey.

_Sumner._ The purest of the honey?–O Lord, sir, oh! oh!

_Harpool._ Feed, feed; ’tis wholesome, rogue, wholesome. Cannot you, like an honest sumner, walk with the devil your brother, to fetch in your bailiff’s rents, but you must come to a nobleman’s house with process! If the seal were broad as the lead which covers Rochester Church, thou shouldst eat it.

_Sumner._ Oh, I am almost choked–I am almost choked!

_Harpool._ Who’s within there? Will you shame my lord? Is there no beer in the house? Butler, I say.

_Enter_ BUTLER.

_Butler._ Here, here.

_Harpool._ Give him beer. Tough old sheep skin’s but dry meat.

_First Part of Sir John Oldcastle_, Act II. Scene I.]

replied the voice from without; and, from the laugh–which followed, it seemed as if there was something highly ludicrous couched under this reply.

“I know not, and seek not to know, your meaning,” replied the Abbot, “since it is probably a rude one. But begone, in the name of God, and leave his servants in peace. I speak this, as having lawful authority to command here.”

“Open the door,” said another rude voice, “and we will try titles with you, Sir Monk, and show you a superior we must all obey.”

“Break open the doors if he dallies any longer,” said a third, “and down with the carrion monks who would bar us of our privilege!” A general shout followed. “Ay, ay, our privilege! our privilege! down with the doors, and with the lurdane monks, if they make opposition!”

The knocking was now exchanged for blows with great, hammers, to which the doors, strong as they were, must soon have given way. But the Abbot, who saw resistance would be in vain, and who did not wish to incense the assailants by an attempt at offering it, besought silence earnestly, and with difficulty obtained a hearing. “My children,” said he, “I will save you from committing a great sin. The porter will presently undo the gate–he is gone to fetch the keys–meantime I pray you to consider with yourselves, if you are in a state of mind to cross the holy threshold.”

“Tillyvally for your papistry!” was answered from without; “we are in the mood of the monks when they are merriest, and that is when they sup beef-brewis for lanten-kail. So, if your porter hath not the gout, let him come speedily, or we heave away readily.–Said I well, comrades?”

“Bravely said, and it shall be as bravely done,” said the multitude; and had not the keys arrived at that moment, and the porter in hasty terror performed his office, throwing open the great door, the populace would have saved him the trouble. The instant he had done so, the affrighted janitor fled, like one who has drawn the bolts of a flood-gate, and expects to be overwhelmed by the rushing inundation. The monks, with one consent, had withdrawn themselves behind the Abbot, who alone kept his station, about three yards from the entrance, showing no signs of fear or perturbation. His brethren–partly encouraged by his devotion, partly ashamed to desert him, and partly animated by a sense of duty.–remained huddled close together, at the back of their Superior. There was a loud laugh and huzza when the doors were opened; but, contrary to what might have been expected, no crowd of enraged assailants rushed into the church. On the contrary, there was a cry of “A halt!-a halt–to order, my masters! and let the two reverend fathers greet each other, as beseems them.”

The appearance of the crowd who were thus called to order, was grotesque in the extreme. It was composed of men, women, and children, ludicrously disguised in various habits, and presenting groups equally diversified and grotesque. Here one fellow with a horse’s head painted before him, and a tail behind, and the whole covered with a long foot-cloth, which was supposed to hide the body of the animal, ambled, caracoled, pranced, and plunged, as he performed the celebrated part of the hobby-horse,

[Footnote: This exhibition, the play-mare of Scotland, stood high among holyday gambols. It must be carefully separated from the wooden chargers which furnish out our nurseries. It gives rise to Hamlet’s ejaculation,–

But oh, but oh, the hobby-horse is forgot!

There is a very comic scene in Beaumont and Fletcher’s play of “Woman Pleased,” where Hope-on-high Bombye, a puritan cobbler, refuses to dance with the hobby-horse. There was much difficulty and great variety in the motions which the hobby-horse was expected to exhibit.

The learned Mr. Douce, who has contributed so much to the illustration of our theatrical antiquities, has given us a full account of this pageant, and the burlesque horsemanship which it practised.

“The hobby-horse,” says Mr. Douce, “was represented by a man equipped with as much pasteboard as was sufficient to form the head and hinder parts of a horse, the quadrupedal defects being concealed by a long mantle or footcloth that nearly touched the ground. The former, on this occasion, exerted all his skill in burlesque horsemanship. In Sympson’s play of the Law-breakers, 1636, a miller personates the hobby-horse, and being angry that the Mayor of the city is put in competition with him, exclaims, ‘Let the mayor play the hobby-horse among his brethren, an he will; I hope our town-lads cannot want a hobby-horse. Have I practised my reins, my careers, my prankers, my ambles, my false trots, my smooth ambles, and Canterbury paces, and shall master mayor put me beside the hobby-horse? Have I borrowed the fore-horse bells, his plumes, his braveries; nay, had his mane new shorn and frizzled, and shall the mayor put me beside the hobby-horse?”

–_Douce’s Illustrations_, vol. II. p. 468]

so often alluded to in our ancient drama; and which still flourishes on the stage in the battle that concludes Bayes’s tragedy. To rival the address and agility displayed by this character, another personage advanced in the more formidable character of a huge dragon, with gilded wings, open jaws, and a scarlet tongue, cloven at the end, which made various efforts to overtake and devour a lad, dressed as the lovely Sabaea, daughter of the King of Egypt, who fled before him; while a martial Saint George, grotesquely armed with a goblet for a helmet, and a spit for a lance, ever and anon interfered, and compelled the monster to relinquish his prey. A bear, a wolf, and one or two other wild animals, played their parts with the discretion of Snug the joiner; for the decided preference which they gave to the use of their hind legs, was sufficient, without any formal annunciation, to assure the most timorous spectators that they had to do with habitual bipeds. There was a group of outlaws with Robin Hood and Little John at their head

[Footnote: The representation of Robin Hood was the darling Maygame both in England and Scotland, and doubtless the favourite personification was often revived, when the Abbot of Unreason, or other pretences of frolic, gave an unusual decree of license.

The Protestant clergy, who had formerly reaped advantage from the opportunities which these sports afforded them of directing their own satire and the ridicule of the lower orders against the Catholic church, began to find that, when these purposes were served, their favourite pastimes deprived them of the wish to attend divine worship, and disturbed the frame of mind in which it can be attended to advantage. The celebrated Bishop Latimer gives a very _naive_ account of the manner in which, bishop as he was, he found himself compelled to give place to Robin Hood and his followers.

“I came once myselfe riding on a journey homeward from London, and I sent word over night into the towne that I would preach there in the morning, because it was holiday, and me thought it was a holidayes worke. The church stood in my way, and I took my horse and my company, and went thither, (I thought I should have found a great company in the church,) and when I came there the church doore was fast locked. I tarryed there halfe an houre and more. At last the key was found, and one of the parish comes to me and said,–‘Sir, this is a busie day with us, we cannot hear you; it is Robin Hood’s day. The parish are gone abroad to gather for Robin Hood. I pray you let them not.’ I was faine there to give place to Robin Hood. I thought my rochet should have been regarded, though I were not: but it would not serve, it was faine to give place to Robin Hood’s men. It is no laughing matter, my friends, it is a weeping matter, a heavie matter, a heavie matter. Under the pretence for gathering for Robin Hood, a traytour, and a theif, to put out a preacher; to have his office lesse esteemed; to preferre Robin Hood before the ministration of God’s word; and all this hath come of unpreaching prelates. This realme hath been ill provided for, that it hath had such corrupt judgments in it, to prefer Robin Hood to God’s word.”–_Bishop Latimer’s sixth Sermon before King Edward_.

While the English Protestants thus preferred the outlaw’s pageant to the preaching of their excellent Bishop, the Scottish calvinistic clergy, with the celebrated John Knox at their head, and backed by the authority of the magistrates of Edinburgh, who had of late been chosen exclusively from this party, found it impossible to control the rage of the populace, when they attempted to deprive them of the privilege of presenting their pageant of Robin Hood.

[Note on old Scottish spelling: leading y = modern ‘th’; leading v = modern ‘u’]

(561) “Vpon the xxi day of Junij. Archibalde Dowglas of Kilspindie, Provest of Edr., David Symmer and Adame Fullartoun, baillies of the samyne, causit ane cordinare servant, callit James Gillion takin of befoir, for playing in Edr. with Robene Hude, to wnderly the law, and put him to the knawlege of ane assyize qlk yaij haid electit of yair favoraris, quha with schort deliberatioun condemnit him to be hangit for ye said cryme. And the deaconis of ye craftismen fearing vproare, maid great solistatuis at ye handis of ye said provost and baillies, and als requirit John Knox, minister, for eschewing of tumult, to superceid ye execution of him, vnto ye tyme yai suld adverteis my Lord Duke yairof. And yan, if it wes his mynd and will yat he should be disponit vpoun, ye said deaconis and craftismen sould convey him yaire; quha answerit, yat yai culd na way stope ye executioun of justice. Quhan ye time of ye said pouer mans hanging approchit, and yat ye hangman wes cum to ye jibbat with ye ledder, vpoune ye qlk ye said cordinare should have bene hangit, ane certaine and remanent craftischilder, quha wes put to ye horne with ye said Gillione, ffor ye said Robene Huide’s _playes_, and vyris yair assistaris and favoraris, past to wappinis, and yai brak down ye said jibbat, and yan chacit ye said provest, baillies, and Alexr. Guthrie, in ye said Alexander’s writing buith, and held yame yairin; and yairefter past to ye tolbuyt, and becaus the samyne was steiket, and onnawayes culd get the keyes thairof, thai brak the said tolbuith dore with foure harberis, per force, (the said provest and baillies luckand thairon.) and not onlie put thar the said Gillione to fredome and libertie, and brocht him furth of the said tolbuit, bot alsua the remanent presonaris being thairintill; and this done, the said craftismen’s servands, with the said condempnit cordonar, past doun to the Netherbow, to have past furth thairat; bot becaus the samyne on thair coming thairto wes closet, thai past vp agane the Hie streit of the said bourghe to the Castellhill, and in this menetymne the saidis provest and baillies, and thair assistaris being in the writing buith of the said Alexr. Guthrie, past and enterit in the said tolbuyt, and in the said servandes passage vp the Hie streit, then schote furth thairof at thame ane dog, and hurt ane servand of the said childer. This being done, thair wes nathing vthir but the one partie schuteand out and castand stanes furth of the said tolbuyt, and the vther pairtie schuteand hagbuttis in the same agane. Aund sua the craftismen’s servandis, aboue written, held and inclosit the said provest and baillies continewallie in the said tolbuyth, frae three houris efternone, quhill aught houris at even, and na man of the said town prensit to relieve their said provest and baillies. And than thai send to the maisters of the Castell, to caus tham if thai mycht stay the said servandis, quha maid ane maner to do the same, bot thai could not bring the same to ane finall end, ffor the said servands wold on noways stay fra, quhill thai had revengit the hurting of ane of them; and thairefter the constable of the castell come down thairfra, and he with the said maisters treatet betwix the said pties in this maner:–That the said provost and baillies sall remit to the said craftischilder, all actioun, cryme, and offens that thai had committit aganes thame in any tyme bygane; and band and oblast thame never to pursew them thairfor; and als commandit thair maisters to resaue them agane in thair services, as thai did befoir. And this being proclainit at the mercat cross, thai scalit, and the said provest and bailies come furth of the same tolbouyth.” &c. &c. &c.

John Knox, who writes at large upon this tumult, informs us it was inflamed by the deacons of craftes, who, resenting; the superiority assumed over them by the magistrates, would yield no assistance to put down the tumult. “They will be magistrates alone,” said the recusant deacons, “e’en let them rule the populace alone;” and accordingly they passed quietly to take _their four-hours penny_, and left the magistrates to help themselves as they could. Many persons were excommunicated for this outrage, and not admitted to church ordinances till they had made satisfaction.]

–the best representation exhibited at the time; and no great wonder, since most of the actors were, by profession, the banished men and thieves whom they presented. Other masqueraders there were, of a less marked description. Men were disguised as women, and women as men–children wore the dress of aged people, and tottered with crutch-sticks in their hands, furred gowns on their little backs, and caps on their round heads–while grandsires assumed the infantine tone as well as the dress of children. Besides these, many had their faces painted, and wore their shirts over the rest of their dress; while coloured pasteboard and ribbons furnished out decorations for others. Those who wanted all these properties, blacked their faces, and turned their jackets inside out; and thus the transmutation of the whole assembly into a set of mad grotesque mummers, was at once completed.

The pause which the masqueraders made, waiting apparently for some person of the highest authority amongst them, gave those within the Abbey Church full time to observe all these absurdities. They were at no loss to comprehend their purpose and meaning.

Few readers can be ignorant, that at an early period, and during the plenitude of her power, the Church of Rome not only connived at, but even encouraged, such Saturnalian licenses as the inhabitants of Kennaquhair and the neighbourhood had now in hand, and that the vulgar, on such occasions, were not only permitted but encouraged by a number of gambols, sometimes puerile and ludicrous, sometimes immoral and profane, to indemnify themselves for the privations and penances imposed on them at other seasons. But, of all other topics for burlesque and ridicule, the rites and ceremonial of the church itself were most frequently resorted to; and, strange to say, with the approbation of the clergy themselves.

While the hierarchy flourished in full glory, they do not appear to have dreaded the consequences of suffering the people to become so irreverently familiar with things sacred; they then imagined the laity to be much in the condition of the labourer’s horse, which does not submit to the bridle and the whip with greater reluctance, because, at rare intervals, he is allowed to frolic at large in his pasture, and fling out his heels in clumsy gambols at the master who usually drives him. But, when times changed–when doubt of the Roman Catholic doctrine, and hatred of their priesthood, had possessed the reformed party, the clergy discovered, too late, that no small inconvenience arose from the established practice of games and merry-makings, in which they themselves, and all they held most sacred, were made the subject of ridicule. It then became obvious to duller politicians than the Romish churchmen, that the same actions have a very different tendency when done in the spirit of sarcastic insolence and hatred, than when acted merely in exuberance of rude and uncontrollable spirits. They, therefore, though of the latest, endeavoured, where they had any remaining influence, to discourage the renewal of these indecorous festivities. In this particular, the Catholic clergy were joined by most of the reformed preachers, who were more shocked at the profanity and immorality of many of these exhibitions, than disposed to profit by the ridiculous light in which they placed the Church of Rome and her observances. But it was long ere these scandalous and immoral sports could be abrogated;–the rude multitude continued attached to their favourite pastimes, and, both in England and Scotland, the mitre of the Catholic–the rochet of the reformed bishop–and the cloak and band of the Calvinistic divine–were, in turn, compelled to give place to those jocular personages, the Pope of Fools, the Boy-Bishop, and the Abbot of Unreason. [Footnote: From the interesting novel entitled Anastasius, it seems the same burlesque ceremonies were practised in the Greek Church. ]

It was the latter personage who now, in full costume, made his approach to the great door of the church of St. Mary’s, accoutred in such a manner as to form a caricature, or practical parody, on the costume and attendants of the real Superior, whom he came to beard on the very day of his installation, in the presence of his clergy, and in the chancel of his church. The mock dignitary was a stout-made under-sized fellow, whose thick squab form had been rendered grotesque by a supplemental paunch, well stuffed. He wore a mitre of leather, with the front like a grenadier’s cap, adorned with mock embroidery, and trinkets of tin. This surmounted a visage, the nose of which was the most prominent feature, being of unusual size, and at least as richly gemmed as his head-gear. His robe was of buckram, and his cope of canvass, curiously painted, and cut into open work. On one shoulder was fixed the painted figure of an owl; and he bore in the right hand his pastoral staff, and in the left a small mirror having a handle to it, thus resembling a celebrated jester, whose adventures, translated into English, were whilom extremely popular, and which may still be procured in black letter, for about one sterling pound per leaf.

The attendants of this mock dignitary had their proper dresses and equipage, bearing the same burlesque resemblance to the officers of the Convent which their leader did to the Superior. They followed their leader in regular procession, and the motley characters, which had waited his arrival, now crowded into the church in his train, shouting as they came,–“A hall, a hall! for the venerable Father Howleglas, the learned Monk of Misrule, and the Right Reverend Abbot of Unreason!”

The discordant minstrelsy of every kind renewed its din; the boys shrieked and howled, and the men laughed and hallooed, and the women giggled and screamed, and the beasts roared, and the dragon wallopped and hissed, and the hobby-horse neighed, pranced, and capered, and the rest frisked and frolicked, clashing their hobnailed shoes against the pavement, till it sparkled with the marks of their energetic caprioles.

It was, in fine, a scene of ridiculous confusion, that deafened the ear, made the eyes giddy, and must have altogether stunned any indifferent spectator; the monks, whom personal apprehension and a consciousness that much of the popular enjoyment arose from the ridicule being directed against them, were, moreover, little comforted by the reflection, that, bold in their disguise, the mummers who whooped and capered around them, might, on slight provocation, turn their jest into earnest, or at least proceed to those practical pleasantries, which at all times arise so naturally out of the frolicsome and mischievous disposition of the populace. They looked to their Abbot amid the tumult, with such looks as landsmen cast upon the pilot when the storm is at the highest–looks which express that they are devoid of all hope arising from their own exertions, and not very confident in any success likely to attend those of their Palinurus.

The Abbot himself seemed at a stand; he felt no fear, but he was sensible of the danger of expressing his rising indignation, which he was scarcely able to suppress. He made a gesture with his hand as if commanding silence, which was at first only replied to by redoubled shouts, and peals of wild laughter. When, however, the same motion, and as nearly in the same manner, had been made by Howleglas, it was immediately obeyed by his riotous companions, who expected fresh food for mirth in the conversation betwixt the real and mock Abbot, having no small confidence in the vulgar wit and impudence of their leader. Accordingly, they began to shout, “To it, fathers–to it I”–“Fight monk, fight madcap–Abbot against Abbot is fair play, and so is reason against unreason, and malice against monkery!”

“Silence, my mates!” said Howleglas; “cannot two learned Fathers of the Church hold communion together, but you must come here with your bear-garden whoop and hollo, as if you were hounding forth a mastiff upon a mad bull? I say silence! and let this learned Father and me confer, touching matters affecting our mutual state and authority.”

“My children”-said Father Ambrose.

“_My_ children too,–and happy children they are!” said his burlesque counterpart; “many a wise child knows not its own father, and it is well they have two to choose betwixt.”

“If thou hast aught in thee, save scoffing and ribaldry,” said the real Abbot, “permit me, for thine own soul’s sake, to speak a few words to these misguided men.”

“Aught in me but scoffing, sayest thou?” retorted the Abbot of Unreason; “why, reverend brother, I have all that becomes mine office at this time a-day–I have beef, ale, and brandy-wine, with other condiments not worth mentioning; and for speaking, man–why, speak away, and we will have turn about, like honest fellows.”

During this discussion the wrath of Magdalen Graeme had risen to the uttermost; she approached the Abbot, and placing herself by his side, said in a low and yet distinct tone-“Wake and arouse thee, Father–the sword of Saint Peter is in thy hand–strike and avenge Saint Peter’s patrimony!–Bind them in the chains which, being riveted by the church on earth, are riveted in Heaven–“

“Peace, sister!” said the Abbot; “let not their madness destroy our discretion–I pray thee, peace, and let me do mine office. It is the first, peradventure it may be the last time, I shall be called on to discharge it.”

“Nay, my holy brother!” said Howleglas, “I rede you, take the holy sister’s advice–never throve convent without woman’s counsel.”

“Peace, vain man!” said the Abbot; “and you, my brethren–“

“Nay, nay!” said the Abbot of Unreason, “no speaking to the lay people, until you have conferred with your brother of the cowl. I swear by bell, book, and candle, that no one of my congregation shall listen to one word you have to say; so you had as well address yourself to me who will.”

To escape a conference so ludicrous, the Abbot again attempted an appeal to what respectful feelings might yet remain amongst the inhabitants of the Halidome, once so devoted to their spiritual Superiors. Alas! the Abbot of Unreason had only to nourish his mock crosier, and the whooping, the hallooing, and the dancing, were renewed with a vehemence which would have defied the lungs of Stentor.

“And now, my mates,” said the Abbot of Unreason, “once again dight your gabs and be hushed-let us see if the Cock of Kennaquhair will fight or flee the pit.”

There was again a dead silence of expectation, of which Father Ambrose availed himself to address his antagonist, seeing plainly that he could gain an audience on no other terms. “Wretched man!” said he, “hast thou no better employment for thy carnal wit, than to employ it in leading these blind and helpless creatures into the pit of utter darkness?”

“Truly, my brother,” replied Howleglas, “I can see little difference betwixt your employment and mine, save that you make a sermon of a jest, and I make a jest of a sermon.”

“Unhappy being,” said the Abbot, “who hast no better subject of pleasantry than that which should make thee tremble–no sounder jest than thine own sins, and no better objects for laughter than those who can absolve thee from the guilt of them!”

“Verily, my reverend brother,” said the mock Abbot, “what you say might be true, if, in laughing at hypocrites, I meant to laugh at religion.–Oh, it is a precious thing to wear a long dress, with a girdle and a cowl–we become a holy pillar of Mother Church, and a boy must not play at ball against the walls for fear of breaking a painted window!”

“And will you, my friends,” said the Abbot, looking round and speaking with a vehemence which secured him a tranquil audience for some time,–“will you suffer a profane buffoon, within the very church of God, to insult his ministers? Many of you–all of you, perhaps–have lived under my holy predecessors, who were called upon to rule in this church where I am called upon to suffer. If you have worldly goods, they are their gift; and, when you scorned not to accept better gifts–the mercy and forgiveness of the church–were they not ever at your command?–did we not pray while you were jovial–wake while you slept?”

“Some of the good wives of the Halidome were wont to say so,” said the Abbot of Unreason; but his jest met in this instance but slight applause, and Father Ambrose, having gained a moment’s attention, hastened to improve it.

“What!” said he; “and is this grateful–is it seemly–is it honest–to assail with scorn a few old men, from whose predecessors you hold all, and whose only wish is to die in peace among these fragments of what was once the light of the land, and whose daily prayer is, that they may be removed ere that hour comes when the last spark shall be extinguished, and the land left in the darkness which it has chosen rather than light? We have not turned against you the edge of the spiritual sword, to revenge our temporal persecution; the tempest of your wrath hath despoiled us of land, and deprived us almost of our daily food, but we have not repaid it with the thunders of excommunication–we only pray your leave to live and die within the church which is our own, invoking God, our Lady, and the Holy Saints to pardon your sins, and our own, undisturbed by scurril buffoonery and blasphemy.”

This speech, so different in tone and termination from that which the crowd had expected, produced an effect upon their feelings unfavourable to the prosecution of their frolic. The morris-dancers stood still–the hobby-horse surceased his capering–pipe and tabor were mute, and “silence, like a heavy cloud,” seemed to descend on the once noisy rabble. Several of the beasts were obviously moved to compunction; the bear could not restrain his sobs, and a huge fox was observed to wipe his eyes with his tail. But in especial the dragon, lately so formidably rampant, now relaxed the terror of his claws, uncoiled his tremendous rings, and grumbled out of his fiery throat in a repentant tone, “By the mass, I thought no harm in exercising our old pastime, but an I had thought the good Father would have taken it so to heart, I would as soon have played your devil, as your dragon.”

In this momentary pause, the Abbot stood amongst the miscellaneous and grotesque forms by which he was surrounded, triumphant as Saint Anthony, in Callot’s Temptations; but Howleglas would not so resign his purpose.

“And how now, my masters!” said he, “is this fair play or no? Have you not chosen me Abbot of Unreason, and is it lawful for any of you to listen to common sense to-day? Was I not formally elected by you in solemn chapter, held in Luckie Martin’s change-house, and will you now desert me, and give up your old pastime and privilege? Play out the play–and he that speaks the next word of sense or reason, or bids us think or consider, or the like of that, which befits not the day, I will have him solemnly ducked in the mill-dam!”

The rabble, mutable as usual, huzzaed, the pipe and tabor struck up, the hobby-horse pranced, the beasts roared, and even the repentant dragon began again to coil up his spires, and prepare himself for fresh gambols. But the Abbot might still have overcome, by his eloquence and his entreaties, the malicious designs of the revellers, had not Dame Magdalen Graeme given loose to the indignation which she had long suppressed.

“Scoffers,” she said, “and men of Belial–Blasphemous heretics, and truculent tyrants—-“

“Your patience, my sister, I entreat and I command you!” said the Abbot; “let me do my duty–disturb me not in mine office!”

But Dame Magdalen continued to thunder forth her threats in the name of Popes and Councils, and in the name of every Saint, from St. Michael downward.

“My comrades!” said the Abbot of Unreason, “this good dame hath not spoken a single word of reason, and therein may esteem herself free from the law. But what she spoke was meant for reason, and, therefore, unless she confesses and avouches all which she has said to be nonsense, it shall pass for such, so far as to incur our statutes. Wherefore, holy dame, pilgrim, or abbess, or whatever thou art, be mute with thy mummery or beware the mill-dam. We will have neither spiritual nor temporal scolds in our Diocese of Unreason!”

As he spoke thus, he extended his hand towards the old woman, while his followers shouted, “A doom–a doom!” and prepared to second his purpose, when lo! it was suddenly frustrated. Roland Graeme had witnessed with indignation the insults offered to his old spiritual preceptor, but yet had wit enough to reflect he could render him no assistance, but might well, by ineffective interference, make matters worse. But when he saw his aged relative in danger of personal violence, he gave way to the natural impetuosity of his temper, and, stepping forward, struck his poniard into the body of the Abbot of Unreason, whom the blow instantly prostrated on the pavement.