We read in the rude chronicle of the Saxons of two men who sought refuge in the Weald, in the seventh and eighth centuries. The first of the three was Caedwalla, (659?-689) a young man of great energy, according to Bede, and probably a dangerous aspirant to the West-Saxon throne. At any rate he was exiled from Wessex and he took refuge with his followers in the forest of Anderida, that is to say in the Weald. There about 681 he met St Wilfrid who had fled, too, from the West Saxon kingdom. Wilfrid was busy converting the South Saxons, and Caedwalla, going from steading to steading with his followers, saved from any considerable pursuit by the nature of the country, became great friends with him. This, however, did not prevent him in 685 from ravaging Sussex, slaying the South Saxon king and at last succeeding his old enemy Centwine upon the West Saxon throne. Caedwalla, after conquering the Isle of Wight and putting to death the two sons of King Arvaldus, having allowed them first to be baptised, was himself converted, and to such purpose that he laid down his crown, went on pilgrimage to Rome, and was baptised under the name of Peter, by the Pope, on the vigil of Easter 689. He died, however, before Domenica in albis, and was buried in Old St Peter's, nor was he the only English king that lay there.
All this came out of the Weald; but it is most significant for us because it allows us to understand the nature of this refuge and what it offered in the way of safety to an exile.
This is confirmed by the experience of Sigebert, King of the West Saxons. He, too, first took refuge in the Weald when deposed by his witan. He fled away and was pursued, we read, by Cynewulf, so that he took refuge in the forest of Andred where he was safe from pursuit by many men, being killed at last at Privet near Petersfield in Hampshire by a swineherd in revenge for his master's death. Such then was the nature of the Weald and such fundamentally it remains, a stubborn and really untameable country, even to-day not truly humanised, still largely empty of towns and villages but scattered with isolated farms and steadings. And the essential inhumanity of the true heart of the Weald is borne out by the scarcity of religious houses there. Only the little Priory of Rusper, a small Benedictine nunnery perhaps founded by one of the De Braose family before the end of the twelfth century, and the small Benedictine nunnery of Easebourne founded in the thirteenth century may be said to belong to the true Weald; of the others, such as the Abbey of Robertsbridge, the Priories of Michelham and Shulbred, the Abbeys of Otham, Bayham, and Dureford not one is really old or stands really within the true Weald. Nor are they of very much importance. The greatest of these houses was the Cistercian Abbey of Robertsbridge founded in 1176 by Alfred de St Martin, Sheriff of the rape of Hastings, within which the abbey stood, really upon the last of the forest ridge towards the Level of Pevensey. It is true that this abbey played a considerable part in history during the first years of its existence; for it was the Abbot of Robertsbridge who set out with the Abbot of Boxley to search for Coeur de Lion in 1192 and who found him in Bavaria, and we find the Abbot of Robertsbridge employed more than once again as an ambassador; but its fame soon dwindled, and though it escaped the first suppression and indeed survived till 1538 it could boast then of but eight brethren.
The only other houses as old as Robertsbridge are those of Otham and Dureford, houses of Premonstratensian Canons, neither in the heart of the Weald, and both dating from the twelfth century. The other religious houses, Michelham and Shulbred of the Augustinian Canons, Easebourne of Augustinian nuns and Bayham the successor of Otham, all date from the thirteenth century, and indeed no more belong to the true Weald than do the rest. It is, in fact, only to-day that a great monastery stands in the heart of the Weald, and of all wonderful things that is a Carthusian House of the like of which Pre-reformation England boasted but twelve, and Sussex none at all.
It was one day as I came over the Adur by Moat Farm that I became aware of this great establishment, for there suddenly, as I turned a corner, by the Lord, the road was full of Carthusian monks all in their white habits, a sight as marvellous as delightful once more upon an English road. And so I found my way to the great house of St Hugh at Parkminster.
One should learn to be astonished at nothing in England of my heart, for it will beggar one's admiration. But Carthusians! Was it not this Order which Henry II. had brought into England as part of his penance for the murder of St Thomas? Was it not this Order which had first been established in my own Somerset, and alone of all Orders in England by a Saint, and which there at Witham and at Hinton, still so fair and lovely, built its first two houses in England, of which all told there were but twelve? Was it not this Order that had faced and outfaced Henry Tudor to the last so that the monks of the London Charterhouse were burnt at the stake at Tyburn?
Well is this monastery dedicated in honour of St Hugh. And if you do not know why let me write it here. It is well known that after the murder of St Thomas and Henry II.'s public repentance for his part in all that evil, Pope Alexander III. gave him for penance a crusade of three years in the Holy Land, but when that was found not to be convenient he commuted it for the building of three monasteries of which one was to be Carthusian, for the Carthusians at that time had no house in England. This Order had been founded at Grenoble in 1086 by St Bruno, who had been sent by St. Hugh, Bishop of Grenoble, to a desert spot in the Alps 14,000 feet above the sea. There St Bruno founded his monastery known as the Grande Chartreuse. His monks were hermit monks, each had, as each has still, his own little dwelling. The Order, which has never been reformed—Cartusia nunquam reformata Quia nunquam deformata—and has uniformly followed the Rule approved by Pope Innocent XI., recognises three classes of brethren, the fathers, the conversi or lay brethren, and nuns. Each house is governed by a Prior and each monk lives, as I have said, in a separate dwelling of five little rooms and a tiny cloister, or rather ambulatory, facing a little garden. His food is given him through a hatch at the foot of the stairs leading to his rooms. He attends Mass in Choir, Matins and Vespers too, but the other Hours are said in his cell. As the Carthusians were when they first came into England so they are to-day.
But it is not in honour of St Hugh, Bishop of Grenoble, that the monastery at Parkminster is dedicated, but of quite another saint.