The History of Richard Raynal, Solitary by Robert Hugh Benson (reading tree .TXT) 📕

CONTENTS:


Introduction

How Sir John visited Master Hermit: and found him in contemplation

Of the Word from God that came to Master Hermit: and of his setting out

How Master Richard fared: how he heard Mass in Saint Pancras' Church: how he came to Westminster: and of his colloquy with the Ankret

How Master Richard saw the King in Westminster Hall: and of the Mass at Saint Edward's Altar

How Master Richard cried out in Westminster Hall: and of his coming to a Privy Parlour

Of Master Richard's speaking with the King's Grace: and how he was taken for it

Of Master Richard's second speaking with his Grace: and of his detention

Of the Parson's Disquisition on the whole matter

How Master Richard took his meat: and of Master Lieutenant's whipping of him

Of the Second Temptation of Master Richard: and how he overcame it

Of the Dark Night of the Soul

How Sir John went again to the cell: and of what he saw there

How one came to Master Priest: how Master Priest came to the King's Bedchamber: and of what he heard of the name of Jesus

Of Sir John's Meditations in Westminster Palace

How Master Richard went to God

Of his Burying




Introduction

In the winter of 1903-4 I had occasion to pass several months in Rome.

Among other Religious Houses, lately bought back from the Government by their proper owners, was one (whose Order, for selfish reasons, I prefer not to specify), situated in the maze of narrow streets between the Piazza Navona and the Piazza Colonna; this, however, may be said of the Order, that it is one which, although little known in Italy, had several houses in England up to the reign of Henry VIII. Like so many other Orders at that time, its members moved first to France and then to Italy, where it has survived in penurious dignity ever since.

The Religious were able to take with them at the time of exodus, three and a half centuries ago, a part of the small library that existed at the English mother-house, and some few of these MSS. have survived to the present day; many others, however, have certainly perished; for in the list of books that I was looking over there one day in March, 1904, I observed several titles, of which, the priest-librarian told me, the corresponding volumes have disappeared. To some half-dozen of these titles, however, there was appended a star, and on enquiring the meaning of this symbol, I was informed that it denoted that a translation had been made into French and preserved in the library.

One of these titles especially attracted my attention. It ran as follows: VITA ET OBITUS DNI RICARDI RAYNAL HEREMITAE.

Upon my asking to see this and its companions, I was conducted to a dusty shelf in the little upstairs book-room, and was informed that I might do as I pleased there for two hours, until the _Ave Maria_ rang, and the doors would be locked.

When the librarian had gone with many nods and smiles, I took down these half dozen books and carried them to the table by the window, and until _Ave Maria_ rang I turned their pages.

The volume whose title had especially attracted my attention was a quarto MS., written, I should suppose from the caligraphy, about the end of the sixteenth century; a later hand had appended a summary to each chapter with an appropriate quotation from a psalm. But the book was in a shocking condition, without binding, and contained no more than a fragment. The last page was numbered "341," and the first page+ "129." One hundred and twenty-eight pages, therefore, were certainly lost at the beginning, and I know not how many at the end; but what was left was sufficiently engrossing to hold me standing by the window, until the wrinkled face of the priest looked in again to inform me that unless I wished to sleep in the library, I must be gone at once.

On the following morning by nine o'clock I was there again; and, after an interview with the Superior, went up again with the keys in my own possession, a quantity of foolscap and a fountain-pen in my hand, and sandwiches in my pocket, to the dusty little room beneath the roof.

I repeated this series of actions, with the exception of the interview, every day for a fortnight, and when I returned to England in April I took with me a complete re-translation into English of the "_Vita et obitus Dni Ricardi Raynal Heremitae_," and it is this re-translation that is now given to the public, with the correction of many words and the addition of notes, carried out during the last eighteen months.

* * * * *


It is necessary to give some account of the book itself, but I will not trouble my readers with an exhaustive survey of the reasons that have led me to my opinions on the subject: it is enough to say that most of them are to be found in the text.

It is the story of the life of one of that large body of English hermits who flourished from about the beginning of the fourteenth century to the middle of the sixteenth; and was written, apparently for the sake of the villagers, by his parish-priest, Sir John Chaldfield, who seems to have been an amiable, devout, and wordy man, who long outlived his spiritual son. Of all the early part of Master Richard Raynal's life we are entirely ignorant, except of the facts that his parents died in his youth, and that he himself was educated at Cambridge. No doubt his early history was recorded in the one hundred and twenty-nine pages that are missing at the beginning. It is annoying also that the last pages are gone, for thereby we have lost what would probably have been a very full and exhaustive list of the funeral furniture of the sixteenth century, as well as an account of the procession into the country and the ceremonies observed at the burial. We might have heard, too, with some exactness (for Sir John resembles a journalist in his love of detail) about the way in which his friend's fame began to spread, and the pilgrims to journey to his shrine. It would have been of interest to trace the first stages in the unauthorised cult of one as yet uncanonised. What is left of the book is the record of only the last week in Master Richard's life and of his death under peculiar circumstances at Westminster in the bed-chamber of the King.

It is impossible to know for certain who was this king, but I am inclined to believe that it was Henry VI., the founder of Eton College and King's College, Cambridge, whose life ended in such tragedy towards the close of the fifteenth century. His Queen is not mentioned from beginning to end, and for this and other reasons I am inclined to particularise still more, and conjecture that the period of which the book treats must be prior to the year 1445 A.D., when the King married at the age of twenty-three.

Supposing that these conjectures are right, the cardinal spoken of in the book would be Cardinal Beaufort, Bishop of Winchester, and cousin of the King.

All this, however, must be doubtful, since the translator of the original English or Latin appears to have omitted with scrupulous care the names of all personages occurring in the narrative, with one or two unimportant exceptions. We do not even know in what part of the country Sir John Chaldfield held his living, but it appears to have been within thirty or forty miles of London. We must excuse the foreign scribe, however; probably the English names were unintelligible and barbarous to his perceptions; and appeared unimportant, too, compared to the interest of the mystical and spiritual experiences recorded in the book.

Of these experiences it is difficult to write judiciously in this practical age.

Master Richard Raynal appears to have been a very curious young man, of great personal beauty, extreme simplicity, and a certain magnetic attractiveness. He believed himself, further, to be in direct and constant communication with supernatural things, and would be set down now as a religious fanatic, deeply tinged with superstition. His parson, too, in these days, would be thought little better, but at the time in which they lived both would probably be regarded with considerable veneration. We hear, in fact, that a chapel was finally erected over Master Raynal's body, and that pilgrimages were made there; and probably, if the rest of the work had been preserved to us, we should have found a record of miracles wrought at his shrine. All traces, however, of that shrine have now disappeared--most likely under the stern action of Henry VIII.--and Richard's name is unknown to hagiology, in spite of his parson's confidence as regarded his future beatification.

It is, however, interesting to notice that in Master Raynal's religion, as in Richard Rolle's, hermit of Hampole, there appears to have been some of that inchoate Quietism which was apt to tinge the faith of a few of the English solitaries. He was accustomed to attend mass devoutly and to receive the sacraments, and on his death-bed was speeded into the next world, at his own desire, by all the observances prescribed by the Catholic Church. His attitude, too, towards the priesthood, is somewhat uncharacteristic of his fellows, who were apt to boast with apparent complacency that they were neither "monk, friar, nor clerk." In other matters he is a good type of that strange race of solitaries who swarmed in England at that time, who were under no vows, but served God as it pleased them, not hesitating to go among their fellows from time to time if they thought themselves called to it, who were looked upon with veneration or contempt, according to the opinion formed of them by their observers, but who, at any rate, lived a simple and wholesome life, and were to some extent witnesses to the existence of a supernatural Power at whose bidding (so they believed) they were summoned to celibacy, seclusion, labour, and prayer.

It is curious also to trace through Sir John's fanciful eyes the parallels between the sufferings of Master Richard and those of Christ. Of course, no irreverence is intended. I should imagine that, if Sir John were put on his defence, he would say that the life of every true Christian must approximate to the life of Christ so far as his spirit is identified with the Divine Spirit, and that this is occasionally fulfilled even in minute details.

It is unnecessary to add much more in this introduction--(for the story will tell its own tale)--beyond saying that the re-translation of the French fragment into English has been to me a source of considerable pleasure. I have done my best to render it into the English of its proper period, including even its alliterations, while avoiding needless archaisms and above all arbitrary spelling. But no doubt I am guilty of