One cannot read this solemn—albeit superstitious—service, in the quaint old mediæval character, out of the very book which has, perhaps, been used in the actual enclosing of some recluse, without being moved. Was it some frail woman, with all the affections of her heart and the hopes of her earthly life shattered, who sought the refuge of this living tomb? was it some man of strong passions, wild and fierce in his crimes, as wild and fierce in his penitence? or was it some enthusiast, with the over-excited religious sensibility, of which we have instances enough in these days? We can see them still, in imagination, prostrate, “in total and solemn silence,” before the wax taper placed upon the altar of the little chapel, and listening while the chant of the returning procession grows fainter and fainter in the distance. Ah! we may scornfully smile at it all as a wild superstition, or treat it coldly as a question of mere antiquarian interest; but what broken hearts, what burning passions, have been shrouded under that recluse’s robe, and what wild cries of human agony have been stifled under that “total and solemn silence!” When the processional chant had died away in the distance, and the recluse’s taper had burnt out on his little altar, was that the end of the tragedy, or only the end of the first act? Did the broken heart find repose? Did the wild spirit grow tame? Or did the one pine away and die like a flower in a dungeon, and the other beat itself to death against the bars of its self-made cage?
CHAPTER IV.
CONSECRATED WIDOWS OF THE MIDDLE AGES.
esides all other religious people living under vows, in community in monasteries, or as solitaries in their anchorages, there were also a number of Widows vowed to that life and devoted to the service of God, who lived at home in their own houses or with their families. This was manifestly a continuation, or imitation, of the primitive Order of Widows, of whom St. Paul speaks in his first Epistle to Timothy (ch. v.). For although religious women, from an early period (fourth century), were usually nuns, the primitive Orders of Deaconesses and Widows did not altogether cease to exist in the Church. The Service Books[162] contain offices for their benediction; and though it is probable that in fact a deaconess was very rarely consecrated in the Western Church, yet the number of allusions to widows throughout the Middle Ages leads us to suspect that there may have been no inconsiderable number of them. A common form of commission[163] to a suffragan bishop includes the consecrating of widows. From the Pontifical of Edmund Lacey, Bishop of Exeter, of the fourteenth century, we give a sketch of the service.[164] It is the same in substance as those in the earlier books. First, a rubric states that though a widow may be blessed on any day, it is more fitting that she be blessed on a holy day, and especially on the Lord’s day. Between the Epistle and the Gospel, the bishop sitting on a faldstool facing the people, the widow kneeling before the bishop is to be interrogated if she desires, putting away all carnal affections, to be joined as a spouse to Christ. Then she shall publicly in the vulgar tongue profess herself, in the bishop’s hands, resolved to observe perpetual continence. Then the bishop blesses her habit (clamidem), saying a collect. Then the bishop, genuflecting, begins the hymn Veni Creator Spiritus; the widow puts on the habit and veil, and the bishop blesses and gives her the ring; and with a final prayer for appropriate virtues and blessings, the ordinary service of Holy Communion is resumed, special mention of the widow being made therein.
These collects are of venerable age, and have much beauty of thought and expression. The reader may be glad to see one of them as an example, and as an indication of the spirit in which people entered into these religious vows: “O God, the gracious inhabiter of chaste bodies and lover of uncorrupt souls, look we pray Thee, O Lord, upon this Thy servant, who humbly offers her devotion to Thee. May there be in her, O Lord, the gift of Thy spirit, a prudent modesty, a wise graciousness, a grave gentleness, a chaste freedom; may she be fervent in charity and love nothing beside Thee (extra te); may she live praiseworthy and not desire praise; may she fear Thee and serve Thee with a chaste love; be Thou to her, O Lord, honour, Thou delight; be Thou in sorrow her comfort, in doubt her counsellor; be Thou to her defence in injury, in tribulation patience, in poverty abundance, in fasting food, in sickness medicine. By Thee, whom she desires to love above all things, may she keep what she has vowed; so that by Thy help she may conquer the old enemy, and cast out the defilements of sin; that she may be decorated with the gift of fruit sixty fold,[165] and adorned with the lamps of all virtues, and by Thy grace may be worthy to join the company of the elect widows. This we humbly ask through Jesus Christ our Lord.”
In a paper in the “Surrey Transactions,” vol. iii. p. 208, Mr. Baigent, the writer of it, finds two, and only two, entries of the consecration of widows in the Episcopal Registers of Winchester, which go back to the early part of the reign of Edward I. The first of these is on May 4, 1348, of the Lady Aleanor Giffard, probably, says Mr. Baigent, the widow of John Giffard, of Bowers Giffard, in Essex. The other entry, on October 18, 1379, is of the Benediction of Isabella Burgh, the widow of a citizen of London (whose will is given by Mr. Baigent), and of Isabella Golafre, widow of Sir John Golafre.
The profession of the widow is given in old French, and a translation of it in old English, as follows: “In ye name of God, Fader and Sone and Holy Ghost. Iche Isabelle Burghe, that was sometyme wyfe of Thomas Burghe, wyche that is God be taught helpynge the grace of God [the parallel French is, Quest à Dieu commande ottriaunte la grace de Dieu] behote [promise] conversione of myn maners, and make myn avows to God, and to is swete moder Seynte Marie and to alle seintz, into youre handes leve [dear] fader in God, William be ye grace of God Bisshope of Wynchestre, that fro this day forward I schal ben chaste of myn body and in holy chastite kepe me treweliche and devouteliche all ye dayes of myn life.” Another form of profession is written on the lower margin of the Exeter Pontifical, and probably in the handwriting of Bishop Lacy: “I, N., wedowe, avowe to God perpetuall chastite of my body from henceforward, and in the presence of the honorable fadyr in God, my Lord N., by the grace of God, Bishop of N., I promyth sabilly to leve in the Church, a wedowe. And this to do, of myne own hand I subscribe this writing: Et postea faciat signum crucis.”