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; 13 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.14
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.
13 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.
14 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.
Last updated Sunday, March 27, 2016 at 12:00