At this time, however,—about the year 1472,—the monastic life, owing to many causes, had lost some of its attractions. First, there was going on a long and
HABIT OF A NOVICE OF THE ORDER OF ST. BENEDICT.
exhausting civil war, in which many noble houses were doomed to destruction, and the flower of English youth had to perish. Men had become too valuable to be shut up in a cloister. Again, the spread of Lollard opinions made all classes of people question the advantages of the monastic life. Thirdly, the wars had greatly damaged the value of the monastic property, so that an Abbey no longer supported so many monks as formerly. Thus the number of monks decreased steadily. At Westminster there had been eighty; before the Dissolution this number sank below thirty; at Canterbury a hundred and fifty became fifty-four; at Gloucester a hundred went down to thirty-six. Probably those who remained had no desire to return to the former and longer roll, which would involve a diminution in the splendor of their establishment. We must remember that the external splendor of the Abbey, which does not necessarily involve luxury and gluttony, was a thing always greatly regarded by the Brethren: it magnified the Order; it glorified the religious life. Even the most ascetic desired a splendid service, rich robes, vessels of gold and silver, gorgeous tapers, a fine organ, a well-trained choir of glorious voices, troops of servants, and stately buildings. So that this remarkable diminution of numbers may have been due, in some measure, to the increase of this kind of luxury.
However, there is no doubt that when little Hugh de Steyninge was admitted to the Abbey of St. Peter the House was at its highest point of splendor. It was the richest of all the English Houses; its manors had partly recovered from the losses caused by the civil wars; the Abbot was greater than any bishop; he lived in a palace; he entertained kings. The Brethren were surrounded by lay brothers and servants; the early austerities of the Rule had long been relaxed; the buildings of the Abbey, Church, Cloisters, Chapter House were more stately than those of any other House; the situation, close to the Palace and within easy reach of the Port and Markets of London, was most desirable. Nobody asked the boy if he would like to be a monk; nobody in those days ever consulted boys on such subjects; the child was told that he would be a monk, and he obeyed.
They offered little Hugh in the Church as a Novice. First they cut his long curls round, offering the hair to the Abbey, an act which symbolized something, but I know not what—only a Brother learned in the Rule could interpret all the symbols in the ritual; he was then, carrying in his hand the host and chalice, presented to the priest at the altar. The parents, or their representative, then wrapped the boy’s hands in the pall of the altar, and read a written promise that they would not induce him to leave the Monastery or the Order. After this the Abbot consecrated a hood for the boy and laid it upon him. He was then taken out, shaved after the fashion of the Order, robed and brought back, when he was received with prayers. This done, he was a Novice, and was supposed to belong to the House for life, provided he entered upon full vows in due course.
It took many years to make a perfect monk. The rules under which Hugh was now brought up were more voluminous than those of the Talmudic Law. Long hours of silence, sitting with eyes downcast, never being left alone, allowed to play only once a day; the performance of every action, even to the lifting of a cup to the lips, to be done according to the Rule; the separation of the boys from each other,—all these minute regulations, all these vexatious and petty precautions, learned after frequent floggings, and fully observed only after the habit of long years, gradually transformed the boy from possible manhood to certain monkhood. Gradually the old free look vanished; he
