Litres Baner
The White Company \/ Белый отряд. Книга для чтения на английском языке

Артур Конан Дойл
The White Company / Белый отряд. Книга для чтения на английском языке

Комментарии и словарь Е. Г. Тигонен

© КАРО, 2017

Chapter I
How the Black Sheep Came Forth from the Fold

The great bell of Beaulieu was ringing. Far away through the forest might be heard its musical clangour and swell. Peat-cutters on Blackdown and fishers upon the Exe heard the distant throbbing rising and falling upon the sultry summer air. It was a common sound in those parts – as common as the chatter of the jays and the booming of the bittern. Yet the fishers and the peasants raised their heads and looked questions at each other, for the Angelus had already gone and Vespers was still far off. Why should the great bell of Beaulieu toll when the shadows were neither short nor long?

All round the Abbey the monks were trooping in. Under the long green-paved avenues of gnarled oaks and of lichened beeches the white-robed brothers gathered to the sound. From the vineyard and the vinepress, from the bouvary or ox-farm, from the marl-pits and salterns, even from the distant iron-works of Sowley and the outlying grange of St. Leonard’s, they had all turned their steps homewards. It had been no sudden call. A swift messenger had the night before sped round to the outlying dependencies of the Abbey, and had left the summons for every monk to be back in the cloisters by the third hour after noontide. So urgent a message had not been issued within the memory of old lay-brother Athanasius, who had cleaned the Abbey knocker since the year after the Battle of Bannockburn[1].

A stranger who knew nothing either of the Abbey or of its immense resources might have gathered from the appearance of the brothers some conception of the varied duties which they were called upon to perform, and of the busy widespread life which centred in the old monastery. As they swept gravely in by twos and by threes, with bended heads and muttering lips, there were few who did not bear upon them some signs of their daily toil. Here were two with wrists and sleeves all spotted with the ruddy grape juice. There again was a bearded brother with a broad-headed axe and a bundle of faggots upon his shoulders, while beside him walked another with the shears under his arm and the white wool still clinging to his whiter gown. A long straggling troop bore spades and mattocks, while the two rearmost of all staggered along under a huge basket of fresh-caught carp – for the morrow was Friday, and there were fifty platters to be filled and as many sturdy trenchermen behind them. Of all the throng there was scarce one who was not labour-stained and weary, for Abbot Berghersh was a hard man to himself and to others.

Meanwhile, in the broad and lofty chamber set apart for occasions of import, the Abbot himself was pacing impatiently backwards and forwards, with his long white nervous hands clasped in front of him. His thin thought-worn features and sunken haggard cheeks bespoke one who had indeed beaten down that inner foe whom every man must face, but had none the less suffered sorely in the contest. In crushing his passions he had well-nigh crushed himself. Yet, frail as was his person, there gleamed out ever and anon from under his drooping brows a flash of fierce energy, which recalled to men’s minds that he came of a fighting stock, and that even now his twin-brother, Sir Bartholomew Berghersh, was one of the most famous of those stern warriors who had planted the Cross of St. George before the gates of Paris. With lips compressed and clouded brow, he strode up and down the oaken floor, the very genius and impersonation of asceticism, while the great bell still thundered and clanged above his head. At last the uproar died away in three last, measured throbs, and ere their echo had ceased the Abbot struck a small gong which summoned a lay-brother to his presence.

“Have the brethren come?” he asked, in the Anglo-French dialect used in religious houses.

“They are here,” the other answered, with his eyes cast down, and his hands crossed upon his chest.

“All?”

“Two-and-thirty of the seniors and fifteen of the novices, most holy father. Brother Mark of the Spicarium is sore smitten with a fever and could not come. He said that – — ”

“It boots not what he said. Fever or no, he should have come at my call. His spirit must be chastened, as must that of many more in this Abbey. You yourself, brother Francis, have twice raised your voice, so that it hath come to my ears, when the reader in the refectory hath been dealing with the lives of God’s most blessed saints. What hast thou to say?”

The lay-brother stood meek and silent, with his arms still crossed in front of him.

“One thousand Aves[2] and as many Credos[3], said standing with arms outstretched before the shrine of the Virgin, may help thee to remember that the Creator hath given us two ears and but one mouth, as a token that there is twice the work for the one as for the other. Where is the master of the novices?”

“He is without, most holy father.”

“Send him hither.”

The sandalled feet clattered over the wooden floor, and the iron-bound door creaked upon its hinges. In a few moments it opened again to admit a short square monk with a heavy composed face and authoritative manner.

“You have sent for me, holy father?”

“Yes, brother Jerome, I wish that this matter be disposed of with as little scandal as may be; and yet it is needful that the example should be a public one.”

The Abbot spoke in Latin now, as a language which was more fitted by its age and solemnity to convey the thoughts of two high dignitaries of the order.

“It would perchance be best that the novices be not admitted,” suggested the master. “This mention of a woman may turn their minds from their pious meditations to worldly and evil thoughts.”

“Woman! woman!” groaned the Abbot. “Well has the holy Chrysostom termed them radix malorum[4]. From Eve downwards, what good hath come from any of them? Who brings the plaint?”

“It is brother Ambrose.”

“A holy and devout young man.”

“A light and a pattern to every novice.”

“Let the matter be brought to an issue, then, according to our old-time monastic habit. Bid the chancellor and the sub-chancellor lead in the brothers according to age, together with brother John the accused and brother Ambrose the accuser.”

“And the novices?”

“Let them bide in the north alley of the cloisters. Stay!

Bid the sub-chancellor send out to them Thomas the lector to read unto them from the Gesta beati Benedicti[5]. It may save them from foolish and pernicious babbling.”

The Abbot was left to himself once more, and bent his thin grey face over his illuminated breviary. So he remained while the senior monks filed slowly and sedately into the chamber, seating themselves upon the long oaken benches which lined the wall on either side. At the further end, in two high chairs as large as that of the Abbot, though hardly as elaborately carved, sat the master of the novices and the chancellor, the latter a broad and portly priest, with dark mirthful eyes and a thick outgrowth of crisp black hair all round his tonsured head. Between them stood a lean white-faced brother who appeared to be ill at ease, shifting his feet from side to side and tapping his chin nervously with the long parchment roll which he held in his hand. The Abbot, from his point of vantage, looked down on the two long lines of faces, placid and sun-browned for the most part, with the large bovine eyes and unlined features which told of their easy, unchanging existence. Then he turned his eager, fiery gaze upon the pale-faced monk who faced him.

“This plaint is thine, as I learn, brother Ambrose,” said he. “May the holy Benedict, patron of our house, be present this day and aid us in our findings! How many counts are there?”

 

“Three, most holy father,” the brother answered in a low and quavering voice.

“Have you set them forth according to rule?”

“They are here set down, most holy father, upon a cantle of sheepskin.”

“Let the sheepskin be handed to the chancellor. Bring in brother John, and let him hear the plaints which have been urged against him.”

At this order a lay-brother swung open the door, and two other lay-brothers entered, leading between them a young novice of the order. He was a man of huge stature, dark-eyed and red-headed, with a peculiar half-humorous, half-defiant expression upon his bold, well-marked features. His cowl was thrown back upon his shoulders, and his gown, unfastened at the top, disclosed a round sinewy neck, ruddy and corded like the bark of the fir. Thick muscular arms, covered with a reddish down, protruded from the wide sleeves of his habit, while his white skirt, looped up upon one side, gave a glimpse of a huge knotty leg, scarred and torn with the scratches of brambles. With a bow to the Abbot, which had in it perhaps more pleasantry than reverence, the novice strode across to the carved prie-Dieu[6] which had been set apart for him, and stood silent and erect with his hand upon the gold bell which was used in the private orisons of the Abbot’s own household. His dark eyes glanced rapidly over the assembly, and finally settled with a grim and menacing twinkle upon the face of his accuser.

The chancellor rose, and having slowly unrolled the parchment-scroll, proceeded to read it out in a thick and pompous voice, while a subdued rustle and movement among the brothers bespoke the interest with which they followed the proceedings.

“Charges brought upon the second Thursday after the feast of the Assumption, in the year of our Lord thirteen hundred and sixty-six, against brother John, formerly known as Hordle John, or John of Hordle, but now a novice in the holy monastic order of the Cistercians. Read upon the same day at the Abbey of Beaulieu in the presence of the most reverend Abbot Berghersh and of the assembled order.

“The charges against the said brother John are the following, namely, to wit[7]:

“First, that on the above-mentioned feast of the Assumption, small beer having been served to the novices in the proportion of one quart to each four, the said brother John did drain the pot at one draught to the detriment of brother Paul, brother Porphyry, and brother Ambrose, who could scarce eat their none-meat of salted stock-fish, on account of their exceeding dryness.”

At this solemn indictment the novice raised his hand and twitched his lip, while even the placid senior brothers glanced across at each other and coughed to cover their amusement. The Abbot alone sat grey and immutable, with a drawn face and a brooding eye.

“Item, that having been told by the master of the novices that he should restrict his food for two days to a single three-pound loaf of bran and beans, for the greater honouring and glorifying of St. Monica, mother of the holy Augustine, he was heard by brother Ambrose and others to say that he wished twenty thousand devils would fly away with the said Monica, mother of the holy Augustine, or any other saint who came between a man and his meat. Item, that upon brother Ambrose reproving him for this blasphemous wish, he did hold the said brother face downwards over the piscatorium[8] or fish-pond for a space during which the said brother was able to repeat a Pater[9] and four Aves for the better fortifying of his soul against impending death.”

There was a buzz and murmur among the white-frocked brethren at this grave charge; but the Abbot held up his long quivering hand. “What then?” said he.

“Item, that between Nones and Vespers on the feast of James the Less[10] the said brother John was observed upon the Broekenhurst road, near the spot which is known as Hatchett’s Pond, in converse with a person of the other sex, being a maiden of the name of Mary Sowley, the daughter of the King’s verderer[11]. Item, that after sundry japes and jokes the said brother John did lift up the said Mary Sowley and did take, carry, and convey her across a stream, to the infinite relish of the devil and the exceeding detriment of his own soul, which scandalous and wilful falling away was witnessed by three members of our order.”

A dead silence throughout the room, with a rolling of heads and upturning of eyes, bespoke the pious horror of the community. The Abbot drew his grey brows low over his fiercely questioning eyes.

“Who can vouch for this thing?” he asked.

“That can I,” answered the accuser. “So too can brother Porphyry, who was with me, and brother Mark of the Spicarium, who hath been so much stirred and inwardly troubled by the sight that he now lies in a fever through it.”

“And the woman?” asked the Abbot. “Did she not break into lamentation and woe that a brother should so demean himself?”

“Nay, she smiled sweetly upon him and thanked him. I can vouch it, and so can brother Porphyry.”

“Canst thou?” cried the Abbot, in a high, tempestuous tone. “Canst thou so? Hast forgotten that the five-and-thirtieth rule of the order is that in the presence of a woman the face should be ever averted and the eyes cast down? Hast forgot it, I say? If your eyes were upon your sandals, how came ye to see this smile of which ye prate? A week in your cells, false brethren, a week of rye-bread and lentils, with double Lauds[12] and double Matins, may help ye to a remembrance of the laws under which ye live.”

At this sudden outflame of wrath the two witnesses sank their faces on to their chests, and sat as men crushed. The Abbot turned his angry eyes away from them and bent them upon the accused, who met bis searching gaze with a firm and composed face.

“What hast thou to say, brother John, upon these weighty things which are urged against thee?”

“Little enough, good father, little enough,” said the novice, speaking English with a broad West Saxon drawl. The brothers, who were English to a man, pricked up their ears[13] at the sound of the homely and yet unfamiliar speech: but the Abbot flushed red with anger, and struck his hand upon the oaken arm of his chair.

“What talk is this?” he cried. “Is this a tongue to be used within the walls of an old and well-famed monastery? But grace and learning have ever gone hand in hand, and when one is lost it is needless to look for the other.”

“I know not about that,” said brother John; “I know only that the words come kindly to my mouth, for it was the speech of my fathers before me. Under your favour, I shall either use it now or hold my peace.”

The Abbot patted his foot and nodded his head, as one who passes a point but does not forget it.

“For the matter of the ale,” continued brother John, “I had come in hot from the fields and had scarce got the taste of the thing before mine eye lit upon the bottom of the pot. It may be, too, that I spoke somewhat shortly concerning the bran and the beans, the same being poor provender and unfitted for a man of my inches[14]. It is true also that I did lay my hands upon this jack-fool of a brother Ambrose, though, as you can see, I did him little scathe. As regards the maid, too, it is true that I did heft her over the stream, she having on her hosen and shoon, whilst I had but my wooden sandals, which could take no hurt from the water. I should have thought shame upon my manhood, as well as my monkhood, if I had held back my hand from her.” He glanced around as he spoke, with the half-amused look which he had worn during the whole proceedings.

“There is no need to go further,” said the Abbot. “He has confessed to all. It only remains for me to portion out the punishment which is due to his evil conduct.”

He rose, and the two long lines of brothers followed his example, looking sideways with scared faces at the angry prelate.

“John of Hordle,” he thundered, “you have shown yourself during the two months of your novitiate to be a recreant monk, and one who is unworthy to wear the white garb which is the outer symbol of the spotless spirit. That dress shall therefore be stripped from thee, and thou shalt be cast into the outer world without benefit of clerkship, and without lot or part in the graces and blessings of those who dwell under the care of the blessed Benedict. Thou shalt come back neither to Beaulieu nor to any of the granges of Beaulieu, and thy name shall be struck off the scrolls of the order.”

The sentence appeared a terrible one to the older monks, who had become so used to the safe and regular life of the Abbey that they would have been as helpless as children in the outer world. From their pious oasis they looked dreamily out at the desert of life – a place full of stormings and strivings, comfortless, restless, and overshadowed by evil. The young novice, however, appeared to have other thoughts, for his eyes sparkled and his smile broadened. It needed but that to add fresh fuel to the fiery mood of the prelate.

“So much for thy spiritual punishment,” he cried. “But it is to the grosser feelings that we must turn in such natures as thine, and as thou art no longer under the shield of holy Church there is the less difficulty. Ho there! lay-brothers – Francis, Naomi, Joseph – seize him and bind his arms! Drag him forth, and let the foresters and the porters scourge him from the precincts!”

As these three brothers advanced towards him to carry out the Abbot’s direction the smile faded from the novice’s face, and he glanced right and left with his fierce brown eyes, like a bull at a baiting. Then, with a sudden deep-chested shout, he tore up the heavy oaken prie-Dieu, and poised it to strike, taking two steps backward the while, that none might take him at a vantage[15].

 

“By the black rood of Waltham!” he roared, “if any knave among you lays a finger-end upon the edge of my gown, I will crush his skull like a filbert!” With his thick knotted arms, his thundering voice, and his bristle of red hair, there was something so repellent in the man that the three brothers flew back at the very glare of him; and the two rows of white monks strained away from him like poplars in a tempest. The Abbot only sprang forward with shining eyes; but the chancellor and the master hung upon either arm and wrested him back out of danger’s way.

“He is possessed of a devil!” they shouted. “Run, brother Ambrose, brother Joachim! Call Hugh of the Mill, and Woodman Wat, and Raoul with his arbalest and bolts. Tell them that we are in fear of our lives! Run, run! for the love of the Virgin!”

But the novice was a strategist as well as a man of action. Springing forward, he hurled his unwieldy weapon at brother Ambrose, and, as desk and monk clattered on to the floor together, he sprang through the open door and down the winding stair. Sleepy old brother Athanasius, at the porter’s cell, had a fleeting vision of twinkling feet and flying skirts; but before he had time to rub his eyes the recreant had passed the lodge, and was speeding as fast as his sandals could patter along the Lyndhurst road.

Chapter II
How Alleyne Edricson Came out into the World

Never had the peaceful atmosphere of the old Cistercian house been so rudely ruffled. Never had there been insurrection so sudden, so short, and so successful. Yet the Abbot Berghersh was a man of too firm a grain to allow one bold outbreak to imperil the settled order of his great household. In a few hot and bitter words, he compared their false brother’s exit to the expulsion of our first parents from the garden, and more than hinted that unless a reformation occurred some others of the community might find themselves in the same evil and perilous case. Having thus pointed the moral and reduced his flock to a fitting state of docility, he dismissed them once more to their labours and withdrew himself to his own private chamber, there to seek spiritual aid in the discharge of the duties of his high office.

The Abbot was still on his knees, when a gentle tapping at the door of his cell broke in upon his orisons. Rising in no very good humour at the interruption[16], he gave the word to enter; but his look of impatience softened down into a pleasant and paternal smile as his eyes fell upon his visitor.

He was a thin-faced, yellow-haired youth, rather above the middle size, comely and well-shapen, with straight lithe figure and eager boyish features. His clear, pensive grey eyes, and quick, delicate expression, spoke of a nature which had unfolded far from the boisterous joys and sorrows of the world. Yet there was a set of the mouth and a prominence of the chin which relieved him of any trace of effeminacy. Impulsive he might be, enthusiastic, sensitive, with something sympathetic and adaptive in his disposition; but an observer of nature’s tokens would have confidently pledged himself that there was native firmness and strength underlying his gentle, monk-bred ways.

The youth was not clad in monastic garb, but in lay attire, though his jerkin, cloak, and hose were all of a sombre hue, as befitted one who dwelt in sacred precincts. A broad leather strap hanging from his shoulder supported a scrip or satchel such as travellers were wont to carry. In one hand he grasped a thick staff pointed and shod with metal, while in the other he held his coif[17] or bonnet, which bore in its front a broad pewter medal stamped with the image of Our Lady of Rocamadour.

“Art ready, then, fair son?” said the Abbot. “This is indeed a day of comings and of goings. It is strange that in one twelve hours the Abbey should have cast off its foulest weed, and should now lose what we are fain to look upon as our choicest blossom.”

“You speak too kindly, father,” the youth answered. “If I had my will I should never go forth, but should end my days here in Beaulieu. It hath been my home as far back as my mind can carry me, and it is a sore thing for me to have to leave it.”

“Life brings many a cross,” said the Abbot gently. “Who is without them? Your going forth is a grief to us as well as to yourself. But there is no help. I had given my foreword and sacred promise to your father, Edric the Franklin, that at the age of twenty you should be sent out into the world to see for yourself how you liked the savour of it. Seat thee upon the settle, Alleyne, for you may need rest ere long.”

The youth sat down as directed, but reluctantly and with diffidence. The Abbot stood by the narrow window, and his long black shadow fell slantwise across the rush-strewn floor.

“Twenty years ago,” he said, “your father, the Franklin of Minstead, died, leaving to the Abbey three hides[18] of rich land in the hundred of Malwood, and leaving to us also his infant son on condition that we should rear him until he came to man’s estate. This he did partly because your mother was dead, and partly because your elder brother, now Socman[19] of Minstead, had already given sign of that fierce and rude nature which would make him no fit companion for you. It was his desire and request, however, that you should not remain in the cloisters, but should at a ripe age return into the world.”

“But, father,” interrupted the young man, “it is surely true that I am already advanced several degrees in clerkship?”

“Yes, fair son, but not so far as to bar you from the garb you now wear or the life which you must now lead. You have been porter?”

“Yes, father.”

“Exorcist?”

“Yes, father.”

“Reader?”

“Yes, father.”

“Acolyte?”

“Yes, father.”

“But have sworn no vow of constancy or chastity?”

“No, father.”

“Then you are free to follow a worldly life. But let me hear, ere you start, what gifts you take away with you from Beaulieu. Some I already know. There is the playing of the citole and the rebec. Our choir will be dumb without you. You carve too?”

The youth’s pale face flushed with the pride of the skilled workman. “Yes, holy father,” he answered. “Thanks to good brother Bartholomew, I carve in wood and in ivory and can do something also in silver and in bronze. From brother Francis I have learned to paint on vellum, on glass, and on metal, with a knowledge of those pigments and essences which can preserve the colour against damp or a biting air. Brother Luke hath given me some skill in damask work, and in the enamelling of shrines, tabernacles, diptychs and triptychs. For the rest, I know a little of the making of covers, the cutting of precious stones, and the fashioning of instruments.”

“A goodly list, truly,” cried the superior with a smile. “What clerk of Cambrig or of Oxenford could say as much? But of thy reading – hast not so much to show there, I fear?”

“No, father, it hath been slight enough. Yet, thanks to our good chancellor, I am not wholly unlettered. I have read Ockham, Bradwardine, and other of the schoolmen, together with the learned Duns Scotus and the book of the holy Aquinas[20].”

“But of the things of this world, what have you gathered from your reading? From this high window you may catch a glimpse over the wooded point and the smoke of Bucklershard, of the mouth of the Exe, and the shining sea. Now, I pray you, Alleyne, if a man were to take a ship and spread sail across yonder waters, where might he hope to arrive?”

The youth pondered, and drew a plan amongst the rushes with the point of his staff. “Holy father,” said he, “he would come upon those parts of France which are held by the King’s Majesty. But if he trended to the south he might reach Spain and the Barbary States. To his north would be Flanders and the country of the Eastlanders and of the Muscovites.”

“True. And how if, after reaching the King’s possessions, he still journeyed on to the eastward?”

“He would then come upon that part of France which is still in dispute, and he might hope to reach the famous city of Avignon, where dwells our blessed father, the prop of Christendom.”

“And then?”

“Then he would pass through the land of the Almains and the great Roman Empire, and so to the country of the Huns and of the Lithuanian pagans, beyond which lie the great city of Constantine and the kingdom of the unclean followers of Mahmoud.”

“And beyond that, fair son?”

“Beyond that is Jerusalem and the Holy Land, and the great river which hath its source in the Garden of Eden.”

“And then?”

“Nay, good father, I cannot tell. Methinks the end of the world is not far from there.”

“Then we can still find something to teach thee, Alleyne,” said the Abbot complaisantly. “Know that many strange nations lie betwixt there and the end of the world. There is the country of the Amazons, and the country of the dwarfs, and the country of the fair but evil women who slay with beholding, like the basilisk. Beyond that again is the kingdom of Prester John and of the Great Cham. These things I know for very sooth, for I had them from that pious Christian and valiant knight, Sir John de Mandeville, who stopped twice at Beaulieu on his way to and from Southampton, and discoursed to us concerning what he had seen from the reader’s desk in the refectory, until there was many a good brother who got neither bit nor sup, so stricken were they by his strange tales.”

“I would fain know, father,” asked the young man, “what there may be at the end of the world?”

“There are some things,” replied the Abbot gravely, “into which it was never intended that we should inquire. But you have a long road before you. Whither will you first turn?”

“To my brother’s at Minstead. If he be indeed an ungodly and violent man, there is the more need that I should seek him out and see whether I cannot turn him to better ways.”

The Abbot shook his head. “The Socman of Minstead hath earned an evil name over the countryside,” he said. “If you must go to him, see at least that he doth not turn you from the narrow path upon which you have learned to tread. But you are in God’s keeping, and Godward should you ever look in danger and in trouble. Above all, shun the snares of women, for they are ever set for the foolish feet of the young. Kneel down, my child, and take an old man’s blessing.”

Alleyne Edricson bent his head while the Abbot poured out his heartfelt supplication that Heaven would watch over this young soul, now going forth into the darkness and danger of the world. It was no mere form for either of them. To them the outside life of mankind did indeed seem to be one of violence and of sin, beset with physical and still more with spiritual danger. Heaven, too, was very near to them in those days. God’s direct agency was to be seen in the thunder and the rainbow, the whirlwind and the lightning. To the believer, clouds of angels and confessors, and martyrs, armies of the sainted and the saved, were ever stooping over their struggling brethren upon earth, raising, encouraging, and supporting them. It was then with a lighter heart and a stouter courage that the young man turned from the Abbot’s room, while the latter, following him to the stair-head, finally commended him to the protection of the holy Julian, patron of travellers.

Underneath, in the porch of the Abbey, the monks had gathered to give him a last God-speed[21]. Many had brought some parting token by which he should remember them. There was brother Bartholomew with a crucifix of rare carved ivory, and brother Luke with a white-backed psalter adorned with golden bees, and brother Francis with the “Slaying of the Innocents” most daintily set forth upon vellum. All these were duly packed away deep in the traveller’s scrip, and above them old pippin-faced brother Athanasius had placed a parcel of simnel bread and rammel cheese, with a small flask of the famous blue-sealed Abbey wine. So, amid hand-shakings and laughings and blessings, Alleyne Edricson turned his back upon Beaulieu.

At the turn of the road he stopped and gazed back. There was the widespread building which he knew so well, the Abbot’s house, the long church, the cloisters with their line of arches, all bathed and mellowed in the evening sun. There too was the broad sweep of the river Exe, the old stone well, the canopied niche of the Virgin, and, in the centre of all, the cluster of white-robed figures who waved their hands to him. A sudden mist swam up before the young man’s eyes, and he turned away upon his journey with a heavy heart and a choking throat.

11 the year after the Battle of Bannockburn – битва, в которой шотландцы победили англичан (1314 г.)
22 Ave – (лат.) молитва «Богородице, Дево, радуйся»
33 Credo – (лат.) молитва «Верую»
44 radix malorum – (лат.) корень зла
55 Gesta beati Benedicti – (лат.) «Деяния блаженного Бенедикта»
66 prie-Dieu – (фр.) скамеечка для молитвы
77 to wit – (уст.) а именно
88 piscatorium – (лат.) пруд
99 Pater – (лат.) молитва «Отче наш»
1010 James the Less – один из двенадцати апостолов
1111 verderer – (уст.) лесничий
1212 Lauds and double Matins – (церк.) молитвы «Хвала Господу» и заутреня
1313 pricked up their ears – (разг.) навострили уши
1414 for a man of my inches – (уст.) для мужчины моих габаритов
1515 that none might take him at a vantage – (уст.) чтобы никто не застал его врасплох
1616 in no very good humour at the interruption – (уст.) недовольный тем, что его прервали
1717 coif – (фр.) головной убор, сделанный из кожи, покрытой металлическими пластинами
1818 three hides – (уст.) три надела земли по 120 акров
1919 Socman – (уст.) владелец недвижимого имущества
2020 the holy Aquinas – святой Фома Аквинский (1225− 1274), итальянский философ, схоласт, основной теолог Римской католической церкви
2121 to give him a last God-speed – (уст.) в последний раз пожелать ему доброго пути
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