turesque beauty of the scene, and eloquently speak of the faith and unworldliness of bygone times. The judicious selection of sites for monastic buildings, in which convenience and effect in the landscape appear to have been alike consulted, and the wondrous fertility of the soil around them, are topics that invariably suggest themselves, whenever we visit the ruins of an old abbey or monastery. But, in these respects, almost everything is due to the persevering toil of the monks. As well as prayer and contemplation, manual labour entered largely into their round of occupations; and thus, in time, they made tracts the most sterile bloom in beauty, and teem with fertility and plenty. In this respect they set a useful example to the country around. And it is not a matter of surprise, that, often, the rich abbey lands, the creation of their skill and industry, excited the covetous greed of many a powerful and unscrupulous baron, whose policy it was to exaggerate the luxurious living, and relaxation of rule of the 'lazy monks' in his neighbourhood. Towards the close of the year 1132, certain monks of Saint Mary's Benedictine monastery in York, being desirous to establish themselves in another house, under the more austere Cistercian rule, were assigned lands, by the Archbishop of York, about three miles west of Ripon, for the purpose of erecting a monastery. This spot, which was fitter for the retreat of wild beasts than the habitation of men,' says Mr. Grose, was called Skell Dale, on account of a rivulet of that name running through it, from west to east. It lay between two steep hills, surrounded on all sides with rocks, wood, and brambles; and had never been either cultivated or inhabited: he also gave them the neighbouring village called Sutton. Having elected for their abbot, Richard, the prior of Saint Mary's, they retired to this desert, in the depth of winter, without any house to cover them, or provisions to subsist on; entirely relying on Divine Providence, and the assistance of pious persons. In the midst of the vale there stood a large elm, on which they put some thatch or straw; under this they slept, ate, and prayed; the archbishop for some time supplying them with bread, and the rivulet with drink: during part of the day, some laboured to clear a small spot for a garden; whilst others made wattles, in order to erect an oratory, or chapel.' They soon retired to the shelter of five or six yew trees, described by Mr. Burton in 1757 as of incredible size,' the circumference of the trunk of one of them being at least fourteen feet, about a yard from the ground. trees they passed the remainder of the winter. the site of their future abbey. In this description it would be difficult to recognize the beautiful demesne of Studley Royal, with its grand old ruin, Fountains Abbey, erected in the forty years 1204 to 1245, so justly admired by all visitors to Harrogate and the neighbourhood. Under these Close by, was These remarks equally apply to Melrose, built by Saint David for the Cistercians, 1136-46, Muckross founded by the M'Carthy Mor for the Franciscan Friars in 1340, and many other picturesque and venerable ruins in various parts of these islands, all surrounded by fertile tracts conquered from sterility by the persevering toil of the monks. 'If we were to go back to the origin of the greater part of the rural monasteries,' says a Protestant writer, 'we should probably find that their first inhabitants were clearers,3 and that it is to them and the good conduct of their successors that religious houses are indebted for the property they enjoy. Why should they not enjoy it? Let us imitate without envying them. If their possessions belonged to a great lord, that 1 Antiquities of England and Wales,' by Francis Grose, Esq, F.S.A., vol. vi., p. 94. London, 1785. 2 There was an old monastery of this name, founded in the time of the Saxons, mentioned by Bede as existing in 664. The present structure was erected in 1136, as recorded in the following Monkish rhyme : 3 Défricheurs. Anno milleno, centeno, ter quoque deno, X would not excite murmur, that would not provoke satire. Why is it not the same with respect to a convent? As to me, I see those establishments with so much the more pleasure that it is not the enjoyment of one man, but of many; and, under this point of view, I cannot wish them too much happiness. Religious are men; and one ought to wish that every man should be happy in his state, provided he does not destroy the happiness of others. But I do not see in what religious encroach on the happiness of other men; but I see that in their state they enjoy much of that tranquil happiness which is prized by a great number of men. There, subsistence, simple but abundant, is assured for the fathers, the brothers, the domestics, and the labourers. The rule extends over all, provides for all, prevents irregularities and disorder. They can maintain themselves in a position of honest abundance, because they return more to the earth than they receive, and nothing is wasted. The power of the chiefs maintains the rule among them, and, for the happiness of mankind, it is to be wished that there were more such everywhere. Without the salutary bond of religion, vain would be the effort to form similar societies. Those formed by conventions only would not last long. Man is too inconstant to subject himself to the rule which he can infringe with impunity. But within the cloister every one must observe the rule; there all must submit to it. Religion alone, whether by its natural force, or by the weight of public opinion, can produce this happy effect.'1 Here, we are reminded of a distinctive mark, or characteristic, of religious orders-their stability. The year 529 saw Saint Benedict establish his institute on Monte Cassino. In the thirteen centuries that have since elapsed, great dynasties have arisen and passed away; mighty kingdoms have been founded, have flourished and decayed; the map of Europe has been again and again blotted out, and re-written; but, amidst the 1 'Lettres sur l'histoire de la terre et de l'homme,' par M. Deluc, t. iv. fall of dynasties and the wreck of thrones, this association of humble monks has survived; and, powerful in its moral weight and influence for good, gives promise of enduring for many generations. The same may be said of each of the other religious orders we have enumerated. In this respect, they strikingly contrast with mere human institutions. CHAPTER XXV. ANCIENT ORDERS OF NUNS. Nunc addo gemmas nobiles, PRUDENTIUS (fourth century). To almost all the religious orders of men, as already observed, there are corresponding orders of religious women. It is unnecessary, even if there were space, that I should refer to all of these latter in detail. I therefore confine myself to such of the ancient orders of nuns as are at present existing in the United Kingdom; and, in this chapter, I purpose giving an account of each, and of the works in which they are severally engaged. THE BENEDICTINE NUNS. This is a very ancient order, having been established before the middle of the sixth century, by Saint Scholastica, sister of Saint Benedict. We learn from Saint Gregory the Great,' that Scholastica had dedicated herself to God from her earliest youth. When Saint Benedict founded his monastery at Monte Cassino, between Rome and Naples, in 529, his sister settled at Plombariola, about five miles south of Monte Cassino, and there founded a nunnery, which she governed, under her brother's rule and direction. She died about the year 543. 1 Saint Gregory the Great, and the conversion of England. See Appendix XVII. 2 Dialogues of Saint Gregory the Great, 1. 2, c. 33 and 34. In the province of Caserta, 50 miles north-west of Naples. ▲ Dialogues of Saint Gregory, 1. 2, c. 33, 34. |