The History of Richard Raynal, Solitary - Robert Hugh Benson (reading eggs books txt) 📗

was as white as milk. He was dressed always in a white kirtle beneath, and a brown sleeveless frock over it of the colour of his hair, that came to his ankles, and was girt with a leather band. He went barefoot, but carried a great hat on his shoulders when he walked. He moved slowly at such times, and bore himself upright. His hands were fine and slender, and were burned brown like his face and his throat.

I tell you that I have never seen such a wonderful beauty in mortal man; and his soul was yet more lovely. It is no wonder that God's Majesty delighted in him, and that the saints came to walk with him. He was like neither man nor woman. He had the grey eyes of a woman, the mouth and chin of a man, the hands of a matron, and the figure of a strong virgin. I was always a little man, as you know, and when I walked with him, as I did sometimes, the top of my cap came just beneath his ear.

Master Richard, as I have said, was seated now on his stool, with his knees together, and his hands gripping the sides of his seat. His chin was a little thrust out, and he was as still as a stock. This I knew, was the manner in which sometimes he entered into strong contemplation; and I knew, too, that he would neither hear me nor see me till he moved. So I watched him a moment or two, and I grew yet more afraid as I watched; for this is what I saw:

Down from his temples across his cheeks ran little drops of sweat on to his brown frock, and that though it was a cool evening, and his spade was hung on its peg beneath the window. (It was the spade that you have seen in the church with a cross-handle polished by his holy hands.)

I looked for a while, and I grew yet more afraid. It seemed to me that there was somewhat in the cell that I could not see. I looked up at the window but there was nothing there but the still green hazel leaves; I looked at his bed, at the smooth mud walls and floor, at the domed roof, and, through the hole in the centre, where the smoke escaped when he made a fire, I could see leaves again and the evening sky. Yet the place was full of something; there was something of energy or conflict, I knew not which: some person was striving there.

Then I was suddenly so much afraid that I dared not stay, and I went back again along the path, and walked at the lower end of the meadow beside the stream.



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

Vias tuas, Domine, demonstra mihi: et semitas tuas educe me.

Shew, O Lord, Thy ways to me: and teach me Thy paths.--Ps. xxiv. 4.

II


There are, as you have learned from me, and I from Master Richard Raynal, a trinity of natures in man. There is that by which he has to do with the things of matter--his five wits; that by which he has to do with God Almighty and the saints--his immortal soul and her powers; and, for the last, that by which he has to do with men--his lower understanding, his mind, his power of speech, and the like. Each nature has its proper end, though each ministers to the other. With his ears he hears God's Word, with his immortal soul he perceives God Almighty in what is seen with the eyes; with his understanding he comprehends the nature of flowers and the proper time to sow or reap. This trinity may be devoted to God or the fiend.... It is not true, as some have said, that it is only with the soul that God is perceived or served, and that the other two are unclean. We may serve God by digging with the hands, by talking friendly with our neighbour, and by the highest of all which is contemplation.

This is what Master Richard did, following the Victorines but not altogether. He strove to serve God alike in all, and I count his life, therefore, the highest that I have ever known. He said that to dig, to talk over the gate with a neighbour, and to contemplate the Divine Essence, were all alike to serve God. He counted none wasted, for God Almighty had made the trinity of natures in His own image, and intended, therefore, a proper occupation for each. To refuse to dig or to talk was not to honour contemplation; and this he said, though he said besides that some could not do this through reason of finding that one distracted the other. I count, however, that his own life was the hardest, for he did all three, and did not suffer one to distract another.

The most difficulty of such a life is to know when to follow one and when the other, when to dig, when to speak, and when to contemplate; and he would tell me that for this there are two guides that God Almighty sends--the one is that of exterior circumstance, and the other that of an interior knowledge, and he would follow that which cried the louder. If he desired to contemplate and a neighbour came to talk with him; if he perceived the neighbour clearly he would give over his contemplation; if not he would continue to contemplate. Again, if the imagination of a spade came mightily before him, or if he remembered that the sun would soon be up and his beans not watered, again he would give over his contemplation and dig or carry water.

For this there is needed one thing, and that a firm and quiet simplicity. He would do nothing till his mind was quiet. The friend of God must be as a little child, as the gospel tells us, and when the soul is quiet there is no difficulty in knowing what must be done. The first business then of a solitary's life is to preserve this quiet against the fiend's assaults and disquiet. And, I think, of all that I have ever known, Master Richard's soul was the most quiet, and most like to the soul of a little child.

As I walked now beside the stream I knew very well that it was for this that he was striving in contemplation: the sweat that ran down his cheeks was the sign of the fiend's assault, and I knew that I had done well to come. I had followed, as Master Richard himself had taught me, that loud interior voice.

So I strove to become quiet myself; I signed myself with the cross, and cried softly upon saint Giles to pray for me to God's Majesty that I might know what to say and do. Then I placed myself, as I had learned, at the divine feet; I looked at the yellow flowers and the clear running water and the open sky, and presently I was aware that all was silence within and without me. So I waited and walked softly to and fro, until Master Richard came to the door of his hut.

He stood there for a full minute, I suppose, with the sun on his face and his brown frock and broad white sleeves, before he saw me; for I was in the shadow of the hazels. Then he waved his hands a little, and came slowly and very upright down the path in the middle, and as I went towards him I saw the beasts had gone. They were content, I suppose, now that their master was come out.

He came down the path, very pale and grave, and knelt as usual for my blessing, which I gave; then he kissed my skirt as he always did with a priest, and stood up.

Now I will try to tell you all that he said as he said it.

* * * * *


We went together without speaking, to the hut, and he brought out the stool into the sunlight and made me sit upon it, and sat himself upon the ground beneath me, with his hands clasped about his knee, and his bare feet drawn beneath him. I could see no more of him but his brown hair and his throat, and his strong shoulders bent forward. Then he began to speak. His voice was always grave and steady.

"I am glad you are come, Sir John; I have something to ask you. I do not know what to do. I will tell you all."

I said nothing, for I knew what he wished; so I looked down across the meadow at the hazels and the pigeons that were coming down to the wood, and desired saint Giles to tell me what to say.

"It is this," he said. "Four days ago I was in contemplation, down there by the stream. The sensible warmth of which I have told you was in my heart; as it has been for over one year now, ever since I passed from the way of illumination. I think that it had never been so clear and strong. It was our Lord who was with me, and I perceived Him within as He always shows Himself to me; I cannot tell you what He is like, but there were roses on His hands and feet, and above His heart and about His head. I have not often perceived Him so clearly. His Mother, I knew, was a little distance away, behind me, and I wondered why it was so, and the divine John was with her. Then I understood that He was lonely, but no more than that: I did not know why. I said what I could, and then I listened, but He said nothing to me, and then, after a while, I understood that it was under another aspect that He was there; that there was one in his place, crowned with gold instead of roses, and I could not understand it. I was astonished and troubled by that, and the warmth was not so strong at my heart.

"Then He was gone; and I saw the stream again beneath me, and the leaves overhead, and there was sweat on my forehead.

"When I stood up there was a knowledge in my heart--I do not know whether from our Lord or the fiend--that I must leave this place, and go to one whom I thought must be the King with some message; but I do not know the message."

* * * * *


My children, it was a dreadful thing to hear that. He had never spoken so since his coming four years before, except once when he was in the purgative way, and the fiend came to him under aspect of a woman. But he had been in agony then, and he was quiet now. Before I could speak he spoke again.

"I said that I could not go; that God Almighty had brought me here and caused me to build my house and given me the meadow and the water and the beasts as my friends--that