"The king has got to him all the worst rogues from over the seas. William of Ypres, Hervè of Lèon, and Alan of Duran, there are three pretty gentlemen! The king is no king. There are in England, so to speak, as many kings, or rather tyrants, as lords of castles."
"Well, one of them is gone," said Richard Espec, "and I trust God will forgive him, though I feel that it is not likely. He was one of the worst ones, was Geoffroi de la Bourne."
"That was he. For myself, I cannot even understand how a man can be as bad as that. A sinner, yes, and a bad one, but from our point of view, you and I, can you see yourself, even if you were not a monk, doing any of these things?"
"Without doubt, brother. Only an old man like I can really know how foul and black a thing the human heart is. Every one is a potential Geoffroi, save but for the grace of God, given for sweet Christ's sake."
"Yes, father," said the younger man, folding his arms meekly. The candles on the tables began to gutter towards their end, and throw monstrous shadows upon the faces and over the forms of the two monks. They were talking in low tones, and the little stone room was very silent. The dying candle-flames filled it with rich, velvety shadows, and dancing yellow lights.
"Hyla and his friends have been given the large hut that Swegn had before he died. I saw the meeting between him and his womenfolk. They hardly looked to see him again."
"I do not care much to have so many women about," said Richard, with the true monkish distrust of the other sex. "Nevertheless, the men can not be easily kept without their wives. And of this Hyla—what do you think of him?"
"He seems a very strong nature for a serf. Singularly contained within himself, and, I think, proud of his revenge."
"That must not be, then. We must not let him be that. I well think that he has been chosen by God as His instrument, and for that I rejoice. But the man must not get proud. He is a serf, and a serf he will be always. It is in his blood, and it is right that it should be so. I am no upholder of any destruction of order. It is our duty to treat our slaves well, and that we do; but they remain our slaves. Tell the brother who directs the serfs that this Hyla should be well looked to, that he lie in his true place."
The prior concluded with considerable vehemence. No one was more theoretically conservative than he, and although, in this time of anarchy, he approved of Hyla's deed, yet it certainly shocked his instinctive respect for les convenances. It would have been difficult to find a better creature than the fat prior of Icomb, a man more truly charitable, or of a more pious life. But, had the course of this story been different, and had Hyla lived his life at the monastery, he could never have risen in the social scale. If the prior had discovered the force of the man, his potentialities as a social force, he would have sternly repressed them. Hyla's duty was to work, and be fed for his work. The Catholic Church, with its vast hierarchy, its huge social machinery, crushed all progress in the direction of freedom. No doubt, Richard Espec, worthy gentleman though he was, would have been considerably surprised if he had been told that he would be as Hyla, and no more, in heaven. We hear too much about the humility of the priesthood in the early Middle Ages. Of course, the great political churchmen, such as Henry of Winchester or Thurston of York, were petty kings, with ceremonial courts and armies. People knelt as they passed, because they were princes as well as priests. But there is a delusion that the ordinary monk or priest was, in effect, a perfect radical, holding doctrines of equality, at any rate, as far as he himself was concerned. Nothing of the sort was possible in the face of the one crushing social fact of serfdom. Richard Espec would have washed Hyla's feet with pleasure—there was precedent, and it was a formal act of humiliation. At the same time, he would not have made his bed in Hyla's hut or sat with him at meat.