This multiplication of rules, this attention to trifles, these childish diversions, prove, if any proof were wanted, the deadly dullness of the monastic life, unless it was lit up by spiritual fervor. The ordinary mind cannot dwell continually upon things spiritual, yet it must be occupied with something; therefore, when the monks were not engaged in services or in the Refectory, although they were ordered to work at some bodily or intellectual pursuit, most of them occupied themselves with trifles; they amused themselves with childish shows; they admonished and corrected each other with boyish discipline. We need not ask why Westminster produced no great scholars: it was not the real business of the Abbey to produce scholars, but to sanctify the life of the monk, and to sing so many services a day for the good of the Brethren first and of those outside afterward. Now comes the question, How much of the Rule was obeyed in the latter days, just before the Dissolution? The discipline varied from House to House. It is very certain that the Carthusian Rule was strictly observed at the Charter House, and that [Illustration: A PILLAR NOW STANDING IN MR. THYNNE’S GARDEN AND FORMING PART OF THE RUINED CHAPEL OF ST. CATHERINE.] the Benedictine Rule was observed with laxity at the Priory of the Holy Trinity. Chaucer’s jolly monk has horses in the stable; he can go abroad as he pleases; he is not dressed as a monk. Again, there is one of the stories concerning Long Meg of Westminster which seems to show that the monks went about in the taverns outside the Abbey. Yet the holding of certain offices gave permission to go outside the Abbey. [Illustration: JERUSALEM CHAMBER, ABBOT’S RESIDENCE, WESTMINSTER.] There is every kind of evidence to prove that luxury and pride and laziness had become a common charge against the monks long before the Dissolution. Was there a voice or a hand raised in London or Westminster to save the Houses? Why, had there been even a small minority in London by whom the Houses were respected, Henry had not dared to touch them. He beheaded those who opposed his will. True, the great nobles he beheaded, but not the crowd, who, had they cared for the Houses, could have defended them against all the power of the King. But the scanty memoir of Hugh de Steyninge, which has been collected painfully from various sources, does not enable me to state with any exactness how far the Rule was still observed.