The Abbot. Вальтер Скотт

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

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

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

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

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

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

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

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

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

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

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

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

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

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