He had intended to incorporate more of the general history of the time, but space forbade, so he can only recommend his readers who are curious to know more of the period to the Life of Simon de Montfort, by Canon Creighton {[1]}, which will serve well to accompany the novelette. And also those who wish to know more of the loving and saintly Francis of Assisi, will find a most excellent biography by Mrs. Oliphant, in Macmillan’s Sunday Library, to which the author also acknowledges great obligations.
If it be objected, as it probably may, that the author’s Franciscans are curiously like the early Wesleyans, or in some respects even like a less respectable body of modern religionists, he can only reply “so they were;” but there was this great difference, that they deeply realised the sacramental system of the Church, and led people to her, not from her; the preacher was never allowed to supersede the priest.
But, on the other hand, it may reasonably be objected that Brother Martin only exhibits one side of the religion of his period; that there is an unaccountable absence of the popular superstitions of the age in his teaching; and that, more especially, he does not invoke the saints as a friar would naturally have done again and again.
Now, the author does not for a moment deny that Martin must have shared in the common belief of his time; but such things were not of the essence of his teaching, only the accidental accompaniments thereof. The prominent feature of the preaching of the early Franciscans was, as was that of St. Paul, Jesus Christ and Him crucified. And in a book intended primarily for young readers of the Church of England, it is perhaps allowable to suppress features which would perplex youthful minds before they have the power of discriminating between the chaff and the wheat; while it is not thereby intended to deny that they really existed. The objectionable side of the teaching of the medieval Church of England has been dwelt upon with such little charity, by certain Protestant writers, that their youthful readers might be led to think that the religion of their forefathers was but a mass of superstition, devoid of all spiritual life, and therefore the author feels that it is better to dwell upon the points of agreement between the fathers and the children, than to gloat over “corruptions.”
In writing the chapters which describe medieval Oxford, the author had the advantage of an ancient map, and of certain interesting records of the thirteenth century, so that the picture of scholastic life and of the conflicts of “north and south,” etc. is not simply imaginary portraiture. The earliest houses of education in Oxford were doubtless the religious houses, beginning with the Priory of Saint Frideswide, but schools appear to have speedily followed, whose alumni lodged in such hostels as we have described in “Le Oriole.” The hall, so called (we are not answerable for the non-elision of the vowel) was subsequently granted by Queen Eleanor to one James de Hispania, from whom it was purchased for the new college founded by Adam de Brom, and took the name of Oriel College.
Two other points in this family history may invite remark. It may be objected that the Old Man of the Mountain is too atrocious for belief. The author can only reply that he is not original; he met the old man and all his doings long ago, in an almost forgotten chronicle of the crusades, especially he noted the perversion of boyish intellect to crime and cruelty.
Lastly, in these days of incredulity, the supernatural element in the story of Sir Roger of Walderne may appear forced or unreal. But the incident is one of a class which has been made common property by writers of fiction in all generations; it occurs at least thrice in the Ingoldsby Legends; Sir Walter Scott gives a terrible instance in his story of the Scotch judge haunted by the spectre of the bandit he had sentenced to death {[2]}, which appears to be founded on fact; and indeed the present narrative was suggested by one of Washington Irving’s short stories, read by the writer when a boy at school.
Whether such appearances, of which there are so many authentic instances, be objective or subjective—the creation of the sufferer’s remorse—they are equally real to the victim.
But the author will no longer detain the reader from the story itself, only dedicating it to the kind friends he met at Waldron during his summer holiday in eighteen hundred and eighty-three.