A chapel, and a range of rooms—which communicate with one another, and form a tolerably commodious house of two floors, are excavated out of a rocky hill-side, called Blackstone Rock, which forms the bank of the Severn, near Bewdley, Worcestershire. A view of the exterior of the rock, and a plan and section of the chambers, are given both in Stukeley’s “Itinerarium Curiosum,” pls. 13 and 14, and in Nash’s “History of Worcestershire,” vol. ii. p. 48.
At Lenton, near Nottingham, there is a chapel and a range of cells excavated out of the face of a semicircular sweep of rock, which crops out on the bank of the river Leen. The river winds round the other semicircle, leaving a space of greensward between the rock and the river, upon which the cells open. Now, the whole place is enclosed, and used as a public garden and bowling-green, its original features being, however, preserved with a praiseworthy appreciation of their interest. In former days this hermitage was just within the verge of the park of the royal castle of Nottingham; it was doubtless screened by the trees of the park; and its inmates might pace to and fro on their secluded grass-plot, fenced in by the rock and the river from every intruding foot, and yet in full view of the walls and towers of the castle, with the royal banner waving from its keep, and catch a glimpse of the populous borough, and see the parties of knights and ladies prance over the level meadows which stretched out to the neighbouring Trent like a green carpet, embroidered in spring and autumn by the purple crocus, which grows wild there in myriads. Stukeley, in his “Itinerarium Curiosum,” pl. 39, gives a view and ground-plan of these curious cells. Carter also figures them in his “Ancient Architecture,” pl. 12, and gives details of a Norman shaft and arch in the chapel.
But nearly all the hermitages which we read of in the romances, or see depicted in the illuminations and paintings, or find noticed in ancient historical documents, are substantial buildings of stone or timber. Here is one from folio 56 of the “History of Launcelot” (Add. 10,293): the hermit stands at the door of his house, giving his parting benediction to Sir Launcelot, who, with his attendant physician, is taking his leave after a night’s sojourn at the hermitage. In the paintings of the Campo Santo, at Pisa (engraved in Mrs. Jameson’s “Sacred and Legendary Art”), which represent the hermits of the Egyptian desert, some of the hermitages are caves, some are little houses of stone. In Caxton’s “Vitas Patrum” the hermitages are little houses; one has a stepped gable; another is like a gateway, with a room over it.[114] They were founded and built, and often endowed, by the same men who founded chantries, and built churches, and endowed monasteries; and from the same motives of piety, charity, or superstition. And the founders seem often to have retained the patronage of the hermitages, as of valuable benefices, in their own hands.[115] A hermitage was, in fact, a miniature monastery, inhabited by one religious, who was abbot, and prior, and convent, all in one: sometimes also by a chaplain,[116] where the hermit was not a priest, and by several lay brethren, i.e. servants. It had a chapel of its own, in which divine service was performed daily. It had also the apartments necessary for the accommodation of the hermit, and his chaplain—when one lived in the hermitage—and his servants, and the necessary accommodation for travellers besides; and it had often, perhaps generally, its court-yard and garden.
The chapel of the hermitage seems not to have been appropriated solely to the performance of divine offices, but to have been made useful for other more secular purposes also. Indeed, the churches and chapels in the Middle Ages seem often to have been used for great occasions of a semi-religious character, when a large apartment was requisite, e.g. for holding councils, for judicial proceedings, and the like. Godric of Finchale, a hermit who lived about the time of Henry II.,[117] had two chapels adjoining his cell; one he called by the name of St. John Baptist, the other after the Blessed Virgin. He had a kind of common room, “communis domus,” in which he cooked his food and saw visitors; but he lived chiefly, day and night, in the chapel of St. John, removing his bed to the chapel of St. Mary at times of more solemn devotion.
In an illumination on folio 153 of the “History of Launcelot,” already quoted (British Mus., Add. 10,293), is a picture of King Arthur taking counsel with a hermit in his hermitage. The building in which they are seated has a nave and aisles, a rose-window in its gable, and a bell-turret, and seems intended to represent the chapel of the hermitage. Again, at folio 107 of the same MS. is a picture of a hermit talking to a man, with the title,—“Ensi y come une hermites prole en une chapele de son hermitage,”—“How a hermit conversed in the chapel of his hermitage.” It may, perhaps, have been in the chapel that the hermit received those who sought his counsel on spiritual or on secular affairs.
In addition to the references which have already been given to illustrations of the subject in the illuminations of MSS., we call the special attention of the student to a series of pictures illustrating a mediæval story of which a hermit is the hero, in the late thirteenth century MS. Royal 10 E IV.; it begins at folio 113 v., and runs on for many pages, and is full of interesting passages.
We also add a few lines from Lydgate’s unpublished “Life of St Edmund,” as a typical picture of a hermit, drawn in the second quarter of the fifteenth century:—
“—holy Ffremund though he were yonge of age,
And ther he bilte a litel hermitage
Be side a ryver with al his besy peyne,
He and his fellawis that were in nombre tweyne.
“A litel chapel he dide ther edifie,
Day be day to make in his praiere,
In the reverence only off Marie
And in the worshipe of her Sone deere,
And the space fully off sevene yeere
Hooly Ffremund, lik as it is founde,
Leved be frut and rootes off the grounde.
“Off frutes wilde, his story doth us telle,
Was his repast penance for t’ endure,
To stanch his thurst drank water off the welle
And eet acorns to sustene his nature,
Kernelles off notis [nuts] when he myhte hem recure.
To God alway doying reverence,
What ever he sent took it in patience.”
And in concluding this chapter let us call to mind Spenser’s description of a typical hermit and hermitage, while the originals still lingered in the living memory of the people:—