The King's Achievement, Robert Hugh Benson [beginner reading books for adults txt] 📗

again what was left over was collected for charity; while the community after singing part of the grace after meat went to finish it in the church.

Chris learned to love the quiet religious graciousness of the refectory. The taking of food here was a consecrated action; it seemed a sacramental thing. He loved the restraint and preciseness of it, ensured by the solemn crucifix over the door with its pathetic inscription "SITIO," the polished oak tables, solid and narrow, the shining pewter dishes, the folded napkins, the cleanly-served plentiful food, to each man his portion, the indescribable dignity of the prior's little table, the bowing of the servers before it, the mellow grace ringing out in its monotone that broke into minor thirds and octaves of melody, like a grave line of woodwork on the panelling bursting into a stiff leaf or two at its ends. There was a strange and wonderful romance it about on early autumn evenings as the light died out behind the stained windows and the reader's face glowed homely and strong between his two candles on the pulpit. And surely these tales of saints, the extract from the Rule, these portions of Scripture sung with long pauses and on a monotone for fear that the reader's personality should obscure the message of what he read--surely this was a better accompaniment to the taking of food, in itself so gross a thing, than the feverish chatter of a secular hall and the bustling and officiousness of paid servants.

After a general washing of hands the monks dispersed to their work, and the novices to bowls or other games; the Prior first distributing the garden instruments, and then beginning the labour with a commendation of it to God; and after finishing the manual work and a short time of study, they re-assembled in the cloister to go to Vespers. This, like the high mass, was performed with the ceremonial proper to the day, and was followed by supper, at which the same kind of ceremonies were observed as at dinner. When this was over, after a further short interval the evening reading or Collation took place in the chapter-house, after which the monks were at liberty to go and warm themselves at the one great fire kept up for the purpose in the calefactory; and then compline was sung, followed by Our Lady's Anthem.

This for Chris was one of the climaxes of the day's emotions. He was always tired out by now with the day's work, and longing for bed, and this approach to the great Mother of Monks soothed and quieted him. It was sung in almost complete darkness, except for a light or two in the long nave where a dark figure or two would be kneeling, and the pleasant familiar melody, accompanied softly by the organ overhead after the bare singing of Compline, seemed like a kind of good-night kiss. The infinite pathos of the words never failed to touch him, the cry of the banished children of Eve, weeping and mourning in this vale of tears to Mary whose obedience had restored what Eve's self-will had ruined, and the last threefold sob of endearment to the "kindly, loving, sweet, Virgin Mary." After the high agonisings and aspirations of the day's prayer, the awfulness of the holy Sacrifice, the tramping monotony of the Psalter, the sting of the discipline, the aches and sweats of the manual labour, the intent strain of the illuminating, this song to Mary was a running into Mother's arms and finding compensation there for all toils and burdens.

Finally in complete silence the monks passed along the dark cloister, sprinkled with holy water as they left the church, up to the dormitory which ran over the whole length of the chapter house, the bridges and other offices, to sleep till midnight.

* * * * *


The effect of this life, unbroken by external distractions, was to make Chris's soul alert and perceptive to the inner world, and careless or even contemptuous of the ordinary world of men. This spiritual realm began for the first time to disclose its details to him, and to show itself to some extent a replica of nature. It too had its varying climate, its long summer of warmth and light, its winter of dark discontent, its strange and bewildering sunrises of Christ upon the soul, when He rose and went about His garden with perfume and music, or stayed and greeted His creature with the message of His eyes. Chris began to learn that these spiritual changes were in a sense independent of him, that they were not in his soul, but rather that his soul was in them. He could be happy and content when the winds of God were cold and His light darkened, or sad and comfortless when the flowers of grace were apparent and the river of life bright and shining.

And meanwhile the ordinary world went on, but far away and dimly heard and seen; as when one looks down from a castle-garden on to humming streets five hundred feet below; and the old life at Overfield, and Ralph's doings in London seemed unreal and fantastic activities, purposeless and empty.

Little by little, however, as the point of view shifted, Chris began to find that the external world could not be banished, and that the annoyances from the clash of characters discordant with his own were as positive as those which had distressed him before. Dom Anselm Bowden's way of walking and the patch of grease at the shoulder of his cowl, never removed, and visible as he went before him into the church was as distractingly irritating as Ralph's contempt; the buzz in the voice of a cantor who seemed always to sing on great days was as distressing as his own dog's perversity at Overfield, or the snapping of a bow-string.

When accidie fell upon Chris it seemed as if this particular house was entirely ruined by such incidents; the Prior was finickin, the junior-master tyrannical, the paints for illumination inferior in quality, the straw of his bed peculiarly sharp, the chapter-house unnecessarily draughty. And until he learnt from his confessor that this spiritual ailment was a perfectly familiar one, and that its symptoms and effects had been diagnosed centuries before, and had taken him at his word and practised the remedies he enjoined, Chris suffered considerably from discontent and despair alternately. At times others were intolerable, at times he was intolerable to himself, reproaching himself for having attempted so high a life, criticising his fellows for so lowering it to a poor standard.

* * * * *


The first time that he was accused in chapter of a fault against the Rule was a very great and shocking humiliation.

He had accused himself as usual on his knees of his own remissions, of making an unnecessarily loud noise in drinking, of intoning a wrong antiphon as cantor, of spilling crumbs in the refectory; and then leaned back on his heels well content with the insignificance of his list, to listen with a discreet complacency to old Dom Adrian, who had overslept himself once, spilled his beer twice, criticised his superior, and talked aloud to himself four times during the Greater Silence, and who now mumbled out his crimes hastily and unconcernedly.

When the self-accusations were done, the others began, and to his horror Chris heard his own name spoken.

"I accuse Dom Christopher Torridon of not keeping the guard of the eyes at Terce this morning."

It was perfectly true; Chris had been so much absorbed in noticing an effect of shade thrown by a corbel, and in plans for incorporating it into his illumination that he had let a verse pass as far as the star that marked the pause. He felt his heart leap with resentment. Then a flash of retort came to him, and he waited his turn.

"I accuse Dom Bernard Parr of not keeping the guard of the eyes at Terce this morning. He was observing me."

Just the faintest ripple passed round the line; and then the Prior spoke with a tinge of sharpness, inflicting the penances, and giving Chris a heavy sentence of twenty strokes with the discipline.

When Chris's turn came he threw back his habit petulantly, and administered his own punishment as the custom was, with angry fervour.

As he was going out the Prior made him a sign, and took him through into his own cell.

"Counter-accusations are contrary to the Rule," he said. "It must not happen again," and dismissed him sternly.

And then Chris for a couple of days had a fierce struggle against uncharitableness, asking himself whether he had not eyed Dom Bernard with resentment, and then eyeing him again. It seemed too as if a fiend suggested bitter sentences of reproach, that he rehearsed to himself, and then repented. But on the third morning there came one of those strange breezes of grace that he was beginning to experience more and more frequently, and his sore soul grew warm and peaceful again.

* * * * *


It was in those kinds of temptation now that he found his warfare to lie; internal assaults so fierce that it was terribly difficult to know whether he had yielded or not, sudden images of pride and anger and lust that presented themselves so vividly and attractively that it seemed he must have willed them; it was not often that he was tempted to sin in word or deed--such, when they came, rushed on him suddenly; but in the realm of thought and imagination and motive he would often find himself, as it were, entering a swarm of such things, that hovered round him, impeding his prayer, blinding his insight, and seeking to sting the very heart of his spiritual life. Then once more he would fight himself free by despising and rejecting them, or would emerge without conscious will of his own into clearness and serenity.

But as he looked back he regretted nothing. It was true that the warfare was more subtle and internal, but it was more honourable too; for to conquer a motive or tame an imagination was at once more arduous and more far-reaching in its effects than a victory in merely outward matters, and he seldom failed to thank God half-a-dozen times a day for having given him the vocation of a monk.

There was one danger, however, that he did not realise, and his confessor failed to point it out to him; and that was the danger of the wrong kind of detachment. As has been already seen the theory of the Religious Life was that men sought it not merely for the salvation of their own souls, but for that of the world. A monastery was a place where in a special sense the spiritual commerce of the world was carried on: as a workman's shed is the place deputed and used by the world for the manufacture of certain articles. It was the manufactory of grace where skilled persons were at work, busy at a task of prayer and sacrament which was to be at other men's service. If the father of