THE GROWTH OF THE ABBEY
I. THE COLONIES

The goodness of the brethren made a deep impression upon the community. Turbulent and cruel as were the times, there was, nevertheless, some attention paid to the voice of conscience. It is true that this voice commonly made itself heard after the event, and served rather to reproach men than to deter them; but it did speak, and men listened. The deeds which they did were incredibly bad, but after they had done them, and the fierce heat of passion had died down, they were both sorry and afraid. Then they remembered that “the effectual fervent prayer of a righteous man availeth much.” Doubting the value of their own prayers, they looked about for righteous{21} men to make intercession for them. God sat on His throne, like the king, and had His court about Him, part of angels, part of saints in glory, and part of holy persons still in the flesh. The sinner’s hope of success in his petition lay in the securing of the kindly offices of some of these influential courtiers. And these were to be found most readily on earth in monasteries. Accordingly, these companies of praying men seemed, even to the sinners of the neighbourhood, to be engaged in an important and essential business. If the sinner had money enough, he engaged a group of them to pray for him in particular. He built a monastery, and established them in it for that necessary purpose.

Thus Ralph de Merlay, chancing on his travels to spend a day at the Abbey, and there beholding the pious conversation of the brethren, made up his mind, from what he saw, that these were the kind of men to have influence with God;{22} and being in need of friends at that court, he asked the abbot to let him have some of them, pro redemptione animae suae. This was the first colony which went out from Fountains. The year was 1137. The knight took the monks into his castle at Morpeth, in whose neighbourhood he presently built them a monastery, which they called Newminster. The abbot of this new brotherhood was the Robert who had come from Whitby to take the place of the inconstant Gervase after the flight from York: a good man, modest in his bearing, gentle in his conversation, bearing rule with mercy, and at last enrolled in the honourable list of the saints. The abbey, like the mother house, was built beside a little river; and its three daughters, Pipewell, Sawley and Roche, sat likewise, in the true Cistercian manner, on the banks of narrow streams.

In the next year another nobleman, Hugh of Tatshall, in Lincolnshire, re{23}solved to establish a Cistercian house, and sent to Abbot Richard for advice and monks from Fountains, and founded Kirkstead Abbey on the river Witham. At the same time the Bishop of Lincoln asked the abbot for more men—the two companies of colonists leaving Fountains on the same day—and settled them, after some wandering, at Louth Park. Their abbot was the Geoffrey who forsook his companions at the bishop’s, and went back to St. Mary’s, to return in deep penitence; who was thus assured of their entire confidence in him.

In 1145, Hugh de Bolebec, for the redeeming of his sins, begged for the services of the brethren of Fountains, and an abbey was built at Woburn.

In 1146, the Bishop of Bergen came to Fountains, and his heart was set on having a Cistercian house in Norway. Thirteen brethren were found to brave the sea and the unknown land. Thus was erected the monastery of Lisa-Kloster{24}, the abbey of the valley of light. One of the Ralphs of the original settlement was the abbot. In the library of Corpus Christi College, Oxford, is a manuscript life of St. Olaf, which was once among the books of Fountains. It is bound with other manuscripts in the skin of a seal. Ralph came back after many laborious years to spend his last days in the mother house. He may have brought with him this memento of the Norway mission. It is pleasantly told of him in the narrative that he used to sleep a good deal in his old age, and that the Lord sent a prompting angel to awake him when he slept too long—si sompno, forsitan, per noctes diutius indulgeret, eum excitaret.

The next year, 1147, saw three colonies go out from Fountains. Henry de Lacy, of Pontefract Castle, having meditated upon his misdeeds during a long illness, vowed that he would build a Cistercian house to the honour of the Virgin

Mary. Its tenants were Fountains men, under the abbacy of Alexander, another of the founders. They had many troubles, some on account of the climate, some on account of their neighbours. Serlo, our narrator, was one of them, and might have made his story longer had he chose. It is from another record that we learn that Alexander objected to the nearness of the parish church, whose services distracted the attention of his monks, and for the sake of peace and quiet pulled the building down in spite of the parishioners. The parish appealed to the Archbishop of York, then to the Pope, but the monks prevailed in both courts. The neighbourhood, however, was naturally hostile thereafter, and presently the abbot found a more convenient situation, where they built Kirkstall Abbey.

Five days after the departure of these brothers from the gates of Fountains, another company went, at the petition of the Earl of Albemarle, to found the ab{26}bey of Vaudey, the house of the valley of God. The monk Adam, who had been architect of the buildings at Kirkstall and Woburn, and was now in charge of the monks at Vaudey, found that the Earl of Albemarle was disposed to do yet more. He had once vowed, for his sins, to go on pilgrimage to Jerusalem, and had never gone, and now was old and fat and could not go. This, as Adam faithfully reminded him, was a serious matter; but it could be made right. If the earl would build another abbey, Adam promised that his Order would persuade the Pope to take that good work as an equivalent. The promise was performed, through the kindly offices of St. Bernard, and the earl told Adam to choose a suitable site. The monk, accordingly, looked about this way and that in Holderness, where the earl’s lands lay. It was the country which the Conqueror had bestowed upon Odo, his brother-in-law. The son of Odo, the earl’s father,{27} had complained of its sterility, saying that it gave him only oaten bread to eat. But presently at Meaux, some four miles east of Beverley, Adam came upon a fair hill, which by prophetic coincidence had been named St. Mary’s Mount. Woods were growing all about, with open lands which promised good harvests, and streams running through them. There he thrust his staff into the ground, and cried, “Verily, this place shall be called the house of the heavenly King.” And there the monastery was built, in spite of the reluctance of the earl, who had already selected the place for a park. The first abbot was the enterprising Adam. This was in 1150.

Thus within a space of less than twenty years, St. Mary of Fountains had become the mother of eight fair daughters. Meanwhile, the Cistercian Order had been growing at some such rate as this in many other places: too fast and too far, they feared at Clairvaux. In 1152, the{28} General Chapter discouraged the founding of new monasteries. After that, no more colonies went out from Fountains.
II. THE BUILDINGS

Meanwhile, the thatched hut about the elm had given place to a group of noble buildings.

A Cistercian monastery consisted of certain invariable structures arranged according to a prescribed plan. St. Stephen’s Abbey of Citeaux, St. Bernard’s Abbey of Clairvaux, determined all other abbeys of the order. At the heart of the abbey was the cloister, an open square of green, on whose four sides stood the essential monastic houses. On the north was the church; on the east was the chapter-house, with a book-room on one side and a parlour on the other, and the dormitory in the second storey over all; on the south was the refectory, with the warming-room on one side, and the kitchen on the other; on the west was the{29} store-house, having over it the dormitory of the lay brethren. Outside of this cloister group, wherever it was most convenient, stood an infirmary, and a guest-house, and whatever barns and mills and workshops were needed for the maintenance of the conventual life.

During the administration of the first two abbots—Richard (1132-1139), who had been the prior at York, and Richard (1139-1143), who had been the sacrist—these buildings were erected, part of wood and part of stone. The architect was Geoffrey of Clairvaux, whom St. Bernard had sent to instruct the monks at their entrance into the Order. The stone came from the steep banks of the valley. The labourers were the monks themselves, assisted by their neighbours, some of whom were hired, while others gave their day’s work as an investment in the securities of heaven. It is interesting to find that the little company of poor monks, rich in faith, laid out the foun{30}dations of their church upon the great lines on which it stands to-day. Other generations built the chapel of the nine altars and raised the noble tower, but the vast nave with its transepts was both planned and completed by the men who began the monastery. These large proportions did not necessarily mean that they expected a great number of monks to say their prayers within these wide walls. They were not adjusting the building, after our manner, to the size of the congregation. They were intent upon the glory of God. The church was to be an evidence of their conception of the dignity, the strength, and the splendour of the Christian religion.

First, they built the chancel, which was pulled down in the next century and built over again larger and finer. There they probably held their services while the masons and the carpenters were busy with the other work. Then they built the transepts, and the south wall of the nave{31} as high as the sills of the windows; then the lower courses of the west wall. After that, they finished the south wall, because that was on the cloister side; and built its great bays. Then, the north wall, and the rest; roofing it all in. Mr. St. John Hope is of the opinion that the church, passing through these various stages, and waiting at intervals for additions to the building fund, was quite completed before 1147. The west wall of the cloister belongs to the same period.

Meanwhile, in the midst of all this building, Abbot Richard was called away to Rome. Bishop Alberic of Ostia, making a visitation of the country as papal legate, and meeting Richard, was so impressed by the abbot’s piety and sense that he made up his mind that the Pope had need of him. So he took him away from Fountains—whether for a temporary or a permanent absence is uncertain—and brought him down to the Papal Court. There, however, the good{32} man fell ill of a fever, and presently died. This was in 1139.

Richard, the sacrist, who succeeded him, was a man of great humility. He had been chosen, the narrative informs us, by the advice of St. Bernard, by the unanimous voice of the convent, and under the invocation of the Holy Ghost; but still he held back, diffident and honestly reluctant, from the honours of the abbacy—Homo simp............