Thou shalt hide them in the secret of Thy face: from the disturbance of men.--_Ps. x.x.x. 21._

VII

I scarcely have the heart to write down all that befell Master Richard; and yet what it pleased G.o.d's Majesty that he should suffer, cannot displease Him to write down nor to think upon.... [There follows a curiously modern discussion on what I may call the gospel of Pleasure, which is a very different thing from the gospel of Joy. The former, as Sir John points out, disregards and avoids pain, the latter deals with it. He points out acutely that this difference is the characteristic difference between Greek and Christian philosophy.]

Master Richard was taken back again by two of the men-at-arms into the parlour where he had lately seen the King, and was allowed to stand by the window, looking out upon the river, while one fellow kept one door, and one the other.

He strove to keep quiet interiorly, keeping his eyes fixed upon the broad river in the sunshine and the trees on the other side, and his heart established on G.o.d's Will. He did not know then what kind of a fit it was into which the King had fallen, nor why it was that himself should be blamed for it; and when he spoke to the men they gave him nothing but black looks, and one blessed himself repeatedly, with his lips moving.

There came the sound of talking from the inner room, and once or twice the sound of gla.s.s on gla.s.s. Without it was a fair day, very hot and with no clouds.

Master Richard told me that he had no fear, neither now nor afterwards; it seemed to him as if all had been done before; he said it was as if he were one in a play, whose part and words are all a.s.signed beforehand, as well as the parts and words of the others, by the will of the writer; so that when violence is done, or injustice, or hard words spoken, or death suffered, it is all part of the agreed plan and must not be resisted nor questioned, else all will be spoiled. It appeared to him too as if the ankret in the cell were privy to it all, and were standing, observing and approving; for Master Richard remembered what the holy man had said as to the five wounds marked upon the linen, and how he would not need to wear them much longer.

After about half-an-hour, as he supposed, the voices waxed louder in the other room; and presently one came out from it in the black dress of a physician. He was a pale man, shaven clean, a little bald, and very thin. It was that physician that died last year.

He said nothing, though his face worked, and he beckoned sharply to Master Richard.

Master Richard went immediately across the floor and through into the further room.

There were a dozen persons gathered there, all staring upon the King, who sat in a great chair by the table. Two or three of these were servants, and the rest of them, with my lord cardinal, the n.o.bles that had been in the palace at the time of the King's seizure. My lord cardinal was standing by the chair, very stern and anxious-looking; and all turned their faces, and there was an angry whisper from their mouths, as the young man came forward and halted; and the physician shut to the door.

But Master Richard did not observe them closely at that time; for he was looking upon the King.

The King sat very upright in his chair; his hands rested on the carved arms; and his face and eyes were as if made of Caen stone, chalky and hard. He was looking out from the room, Master Richard said; and Master Richard knew at once what it was that he was seeing. It was that of which the holy youth had spoken; and was nothing else than the pa.s.sion and death that came upon him afterwards. The words that the King had heard had opened the eyes of his soul, and he was now seeing for himself.

Before that any could speak or hinder, Master Richard was on his knees by the King, and had laid his lips to the white right-hand, seeing as he did so the red ring on the first finger. My lord cardinal sprang forward to tear him off, but the King turned his stony eyes; and my lord fell back.

Then Master Richard knew that he had not given the whole message; and that our Lord had not intended it at first. The message of the pa.s.sion and death was to be first; and the second, second--first the wound, and then the balm.

So he began to speak; and these were the words as he told them to me.

"My lord King," he said, "Our Lord does not leave us comfortless when He sends us sorrow. This is a great honour, greater than the crown that you bear, to bear the crown of thorns. That bitter pa.s.sion of Christ that He bore for our salvation is wrought out in the Body which is His Church, and especially in those members, which, like His sacred hands and feet, receive the nails into themselves. Happy are those members that receive the nails; they are the more honourable; it was on His feet that He went about to do good; and with His hands that He healed and blessed and gave His precious body; and with His burning heart that He loves us.

"My lord King; men will name you fool and madman and crowned calf; it is to their shame that they do so, and to your honour. For so they named our Saviour. All who set not their minds on this world are accounted fools; but who will be the merrier in the world that is to come?

"And, last, our Lord has bestowed on your highness an honour that He bestows upon few, but which Himself suffered; and that, the knowledge of what is to be. In this manner the pa.s.sion is borne a thousand times a day, by foreknowledge; and for every such pain there is a joy awarded.

It is for this reason that you may bear yourself rightly, and that He may crown you more richly that our Lord has sent me to you, and bidden me tell you this."

All this while Master Richard was looking upon the King's face, but there was no alteration in his aspect. It was as the colour of ashes, and his eyes like stone; and yet Master Richard knew very well that his grace heard what was said, but could not answer it. (It was so with him often afterwards: he would sit thus without speaking or answering what was said to him: he would go thus to ma.s.s and dinner and to bed, as pale as a spirit: he would even ride thus among his army, with his crown on his head, and his sword in his hand, dumb but not deaf; and looking upon what others could not see: and all, as those about him knew very well, began from the hearing of the message that Master Richard Raynal brought to him from G.o.d's Majesty).

While Master Richard was speaking the rest kept silence: for I think that somewhat held them for pity of those two young men--for the one that sat in such stiff agony, and for the other near as pale, and red with his own blood, that spoke so eloquently. But when he had done and had kissed the white hand again, my lord cardinal came forward, pushed him aside, and himself began to speak in a voice that was at once pitiful and angry, crying upon the King to answer, telling him that he was bewitched and under the power of Satan through the machinations of Master Richard, and blessing him again and again.

Master Richard stood aside watching, and wondering that my lord could speak so, and not understand the truth; and he looked round at the others to see if any there understood. But they were all dumb, except for muttering, and gave him black looks, and blessed themselves as their eyes met his; so he committed himself to prayer. [Sir John preaches a little sermon here on internal recollection, and the advantages of the practice.]

It was of no avail; the King could not speak; and presently the physician, Master Blytchett, [this is an extraordinary name, and is obviously a corruption of some English name, but I do not know what it can be, nor why it was retained, when all others were erased.] came and whispered in my lord's ear as he knelt at the King's knees. My lord turned his head and nodded, and Master Richard was seized from behind and pulled through the door. The man who had pulled him was one of the servants. I saw him afterwards and spoke with him, when he was sorry for what he had done; but now he spat on Master Richard fiercely, for the door was shut; and blessed himself mightily meanwhile.

Then he spoke to the man that kept the door; and said that Master Richard was to be taken down and kept close, until there was need of him again; for that the King was no better.

So Master Richard was brought downstairs, and through the guard-room into one of the little cells: and as he went he was thinking on the words of our Saviour.

_Si male locutus sum, testimonium perhibe de malo: si autem bene, quid me caedis?_ ["If I have spoken ill, give testimony of the evil, but if well, why strikest thou me?" (John xviii. 23.)]

Of the Parson's Disquisition on the whole matter

_In columna nubis loquebatur ad eos._

He spoke to them in the pillar of the cloud.--_Ps. xcviii. 7._

VIII

{At this point of the narrative, in consideration of what has preceded and what is yet to follow, Sir John Chaldfield thinks it proper to enlarge at great length upon the threefold nature of man, and the various characters and functions that emerge from the development of each part.

For the sake of those who are more interested in the adventures of Master Richard and the King than in a medieval priest's surmises as to their respective psychological states, I shall take leave to summarise a few of his remarks and omit the rest. The whole section, in fact, might be omitted without any detriment to the history; and may be ignored by those who have arrived as far as this point in the reading of the book.

Sir John is somewhat obscure; and I suspect that he does not fully understand the theory that he attempts to state, which I suppose was taught him originally by Richard Raynal himself, and subsequently ill.u.s.trated by the priest's own studies. He instances several cases as examples of the cla.s.ses of persons to which he refers; but his obscurity is further deepened by the action of the zealous and discreet scribe, who, as I have said in the preface, has been careful to omit nearly all the names in Sir John's original ma.n.u.script.

Briefly, his theory is as follows--at least so far as I can understand him.

It is at once man's glory and penalty that he is a mixed being. By the possession of his complex nature he is capable of both height and depth. He can devote himself to G.o.d or Satan; and there are two methods by which he can attain to proficiency in either of those services. He can issue forth through his highest or lowest self, according to his own will and predispositions.

Most men are predisposed to act through the lower or physical self; and by an interior intention direct their actions towards good or evil.

Those that serve G.o.d in this manner are often incapable of high mystical acts; but they refrain generally from sin; and when they sin return through Penance. Those who so serve Satan sin freely, and make no efforts at reformation. A few of these, by a wholehearted devotion to evil, succeed in establishing a relation between themselves and physical nature, and gain a certain control over the lower powers inherent in it.

To this cla.s.s belong the less important magicians and witches; and even some good Christians possess such powers (which we now call psychical) which, generally speaking, they are at a loss to understand. Such persons can blast or wither by the eye; they have a strange authority over animals; [I append a form of words which Sir John quotes, and which, he says, may be used sometimes lawfully even by christened men.

It is to be addressed in necessity to a troublesome snake. "By Him who created thee I adjure thee that thou remain in the spot where thou art, whether it be thy will to do so or otherwise. And I curse thee with the curse wherewith the Lord hath cursed thee."] and are able to set up a connection between inanimate material objects and organic beings. [He instances the wasting of an enemy by melting a representation of him fashioned in wax.] But such magic, even when malevolent, need not be greatly feared by Christian men living in grace: its physical or psychical influence can be counteracted by corresponding physical acts: such things as the sign of the cross, the use of sacramentals, the avoidance of notoriously injurious follies such as beginning work on Friday, the observance of such matters as wearing Principium Evangelii secundum Joannem on the person, and the paying of ocular deference to Saint Christopher on rising--these precautions and others like them are usually a sufficient safeguard. [I am afraid it is impossible to clear Sir John wholly of the charge of superst.i.tion. The "Beginning of the Gospel according to John" was the fourteen verses read as the last Gospel after ma.s.s. A copy of this pa.s.sage was often carried, sewn into the clothes, to protect from various ills. The image of St. Christopher usually stood near the door of the church to ensure against violent death all who looked on it in the morning.]

But all this is a very different matter from the high mysticism of contemplatives, ascetics, and Satanic adepts.

These are persons endowed with extraordinary dispositions, who have resolved to deal with invisible things through the highest faculty of their nature. The Satanic adepts are greatly to be feared, even in matters pertaining to salvation, for, although their power has been vastly restricted by the union of the divine and human natures in the Incarnation of the Son of G.o.d, yet they are capable by the exercise of their power, of obscuring spiritual faculties, and bringing to bear grievous temptations, as well as of afflicting by sickness, misfortune and death.

These select souls are the great mages of all time; and their leader, since the year of redemption, Simon Magus himself, could be dealt with by none other than the Vicar of Christ and prince of apostles.

It is not every man, even with the worst will in the world, who is capable of rising to this sinister position: for it is not enough to renounce the faith, to make a league with Satan, to insult the cross and to commit other enormities: there must also be resident in the aspirant a peculiar faculty, corresponding to, if not identical with, the glorious endowment of the contemplative. If, however, all these and other conditions are fulfilled, the initiated person is severed finally from the Body of Christ and incorporated into that of Satan, through which mysterious regeneration it receives supernatural powers corresponding to those of the baptised soul.

Finally Sir John considers those whom he calls "G.o.d's adepts," and among those, though in different cla.s.ses, he places Richard Raynal and the King. [A little later on he also mentions King Solomon as an eminent pre-Christian adept, and Enoch.] These adepts, he says, are of every condition and character, but that which binds them together is the fact that they all alike deal directly with invisible things, and not, as others do, through veils and symbols. Since the Incarnation, however, all baptized persons who frequent the sacraments are in a certain degree adepts, for in those sacraments they may be truly said to see, handle, hear and taste the Word of Life. Other powers, however, are still reserved to those who are the masters of the spiritual life;--for not all persons, however holy, are contemplatives, ecstatics, or seers.