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 many solecisms. I have attempted also to elucidate the text by a number of footnotes, in which I have explained whatever seemed to call for it, and have appended translations to the numerous Latin quotations in which Sir John indulges after the manner of his time. I must apologise for these footnotes—(such are always tiresome)—but I could think of no other way by which the text could be made clear. They can always be omitted without much loss by the reader who has no taste for them.

Sir John's style is a little difficult sometimes, especially when he treats in detail of his friend's mystical experience, but he has a certain power of word-painting (unusual at his date) in matters both of nature and of grace, and it is only when he has been unduly trite or obscure that I have ventured, with a good deal of regret, to omit his observations. All such omissions, however, as well as peculiar difficulties of statement or allusion, have been dealt with in foot-notes.

With regard to the function of the book, at any rate since its first translation into French, it is probably safe to conjecture that it may have been used at one time for reading aloud in the refectory. I am led to make this guess from observing its division into chapters, and the quasi-texts appended to each. These texts are of all sorts, though all are taken from the Book of Psalms; but their application to the matter that follows is sometimes fanciful, frequently mystical, and occasionally trite.

If the book receives any sympathy from English readers—(an eventuality about which I have my doubts)—I shall hope, at some future date, to edit others of the MSS. still reposing in the little room under the roof between the Piazza Navona and the Piazza Colonna in Rome, to which I have been generously promised free access.

I must express my gratitude to the Superior of the Order of —— (to whose genius, coupled with that of another, I dedicate this book), for giving me permission to edit his MS.; to Dom Robert Maple, O.S.B., for much useful information and help in regard to the English mystics; and to Mme. Germain who has verified references, interpreted difficulties, and assisted me by her encouragement.

ROBERT BENSON.

Cambridge,
Feast of SS. Peter and Paul, 1905.

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

Protexit me in abscondito tabernaculi sui.

He hath protected me in the secret place of His tabernacle.
—Ps. xxvi. 5.

I

[The Ms. begins abruptly at the top of the page.]

… It was at vespers on the fourth day afterwards, being Corpus Christi, that saint Giles, as I suppose, moved me to visit Master Richard. So I put on my cap again, and took my furred gown, for I thought it would be cold before I came home; and set out through the wood. I was greatly encouraged by the beauty of the light as I went down; the sun shone through the hazels on my right,