“Aha, here’s the zabaglione, which should just see us through. Excuse me for a moment, while I retire to the gentlemen’s room. I wish you could come with me; it is always good sport to see the look on the faces of the other gentlemen when a monk strides up to the urinal and hoists his robe. And how they peep! They want to know what a monk wears underneath. Just a cleanish pair of boxer shorts, I assure you.”
Off he went, rather unsteadily, and when people at other tables stared at him, he gave them a beaming smile, so unctuous that they turned to their plates as fast as they could.
“That’s better! Well now—the robe,” said Parlabane, when he returned. “That’s quite a tale in itself. You see, I had somewhat dropped in caste, during my stay in Greece; people who had known me were beginning to avoid me, and my adventures on the beaches—because my days of hiring even a humble cottage had passed by—were what I suppose must be called notorious, even in an easy-going society. A bad reputation without money to sweeten it is a heavy burden. Then one day, when I dropped in at the Consulate to ask if they had any mail for me—which they rarely had, but sometimes I could touch somebody for a little money—there actually was a letter for me. And—I can still feel the ecstasy of that recognition—it was from Henry. It was a long letter; first of all, he thought he had treated me badly, and begged my pardon. Next, he had run through whatever there was to run through in very much the kind of life I had been leading (only in his case it was cushioned with a good deal of money) and he had found something else. That something else was religion, and he was determined to yoke himself to a religious life with a brotherhood that worked among wretched people. God, it was a wonderful letter! And to top off the whole thing he offered to send me my fare, if I needed it, to join him and decide whether or not I wanted to accept that yoke as well.
“I suppose I gave rather a display in the Consulate, and wept and wasn’t able to speak. But at last things straightened themselves out to the point where I was able to touch the Consul himself for the price of a cablegram to Henry, promising to pay as soon as my money arrived, because Consuls have to be very careful with people like me or they would be continually broke.
“For a few days I really felt I knew what redemption was and when, at last, the reply cable and the assurance of credit at a bank came I did something I had not done in my life before; I went to a church and vowed to God that whatever happened in the future, I would live a life of gratitude for His great mercy.
“That vow was a deeply sacred thing, Maria, and God tested me sternly within a few days. I was returning to North America by way of England, where I had to pick up some things I had left—books of my trade, principally—and in London there was another cable: Henry was dead. No explanation, but when I found out what had happened it was plain enough that he had done for himself.
“This was desolating, but not utterly desolating. Because, you see, I had had that letter, with its assurance of Henry’s change of feeling for me, and his concern for me, and that kept me from going right off my head. And I knew what Henry had intended to do, and I knew what I had vowed in that Greek church. I would become a monk, and I would give up my life to the unlucky and unhappy, and I would make it a sacrifice for my own bad mistakes, and for Henry’s memory.
“But how do you go about becoming a monk? You shop around, and see who will take you, and that isn’t at all easy, because religious orders are pernickety about people who have a sudden yearning for their kind of life; they don’t regard themselves as alternatives to the Foreign Legion. But at last I was accepted by the Society of the Sacred Mission; I offered myself to Anglican groups, because I wanted to get right down to the monk business, and didn’t want all the fag of becoming a Roman Catholic first. I had some of the right credentials: I had been baptized and was dizzily above the level of education they wanted. I had an interview in London with the Father Provincial, who had positively the biggest eyebrows I have ever seen and who looked from under them with a stare that was humbling, even to me. But I wanted to be humbled. Also, I found his weak spot; he liked jokes and word-play and—very respectfully, mind you—I coaxed a few laughs out of him—or rather shakes of the shoulders, because his laughter made no noise—and after a few days I was on my way to Nottinghamshire, with a tiny suitcase containing what I was permitted to call my own—brush and comb, toothbrush and so forth, and though Father Prior didn’t seem to be any more enchanted with me than Father Provincial, I was put on probation, instructed, confirmed, and in time I was accepted as a novice.
“The life was just what I had been looking for. The Mother House was a huge old Victorian mansion to which a chapel and a few necessary buildings had been added, and there was an unending round of domestic work to be done, and done well.
that was the way we were encouraged to think of it. And not just sweeping rooms, but slogging in the garden to raise vegetables—we ate an awful lot of vegetables because there were a great many fast-days—and real labourers’ jobs. There was a school attached to the place and I was given a little teaching to do, but nothing that touched doctrine or philosophy or whatever was central to the life of the community; Latin and geography were my jobs. I had to attend instruction in theology—not theology as a branch of philosophy but theology for keeps, you might say. And all this was stretched on a framework of the daily monastic routine.
“Do you know it? You wouldn’t believe people could pray so much. Prime at 6:15 a.m., and Matins at 6:30; Low Mass at 7:15, and after breakfast Terce at 8:55, followed by twenty minutes of Meditation afterwards. Then work like hell till Sext at 12:25, then lunch and work again till tea at 3:30, preceding Nones at 3:50. Then recreation-chess or tennis and a smoke. After dinner came Evensong at 7:30, and after study the day ended with Compline at 9:30.
“You seem to be a great girl for silence. You would have liked it. On ordinary days there was the Lesser Silence from 9:30 until Sext; the Greater Silence extended from Compline until 9:30 the next morning. In Lent there was silence from Evensong until Compline. We could speak if absolute necessity demanded it—gored by a bull, or something of that kind—but otherwise we made things known by a sign-language which we were on our honour not to abuse. I soon found a loophole in that; there was nothing in the Rule against writing, and I was often in trouble about passing notes during Chapel.
“Chapel demanded a good deal of mental agility, because you had to learn your way around the Monastic Diurnal and know a Simple from a Double and a Semidouble First Class and all the rest of the monkish craft. Like me to give you the lowdown on the Common of Apostles Out of Paschaltide? Like me to outline the rules governing the use of bicycles? Like me to describe ‘reverent and disciplined posture’—it means not crossing your legs in Chapel and not leaning your head on your hand, when it seems likely to fall off with sleepiness.
“No sex, of course. The boys in the school were to be kept in their place, and monks and novices were strictly enjoined not to permit any familiarity, roughness, or disrespect from them; no boys in men’s rooms except those of the priest-tutors, and no going for walks together. They knew the wickedness of the human heart, those chaps. No woman was allowed on the premises without the special permission of the Prior, who was top banana, and in the discharge of his official duty he was to be accorded obedience and respect as if to Christ himself. But of course the Prior had a confessor, who was supposed to keep him from getting a swelled head.