ing, and to exhibit a more liberal view of the great events which have lately taken place in Europe, is to be welcomed as an acquisition to the cause of protestantism, and of religious liberty.

What is there in superstitious seclusion from the world, which a rational mind would wish to revive? Monachism, as our author justly observes, was an institution founded upon the first principles of religious virtue, wrongly understood and wrongly directed. Superstition has its basis in the will; and therefore monachism never succeeded, but when it was an act of volition. As soon as its duties became mechanical operations, the work was performed, and the principle disregarded, while the heart, left open to the world, was constantly prompting those aberrations which naturally result from the opposition of sentiment to duty. Shame is of no avail, where security is to be gained from coparceny, evasion, or secrecy. Hence the vices of the monks: gluttony, their grand crime, is the natural pleasure of those who are debarred from other enjoyments, whether by physical or moral causes. What these crimes were, in the greater part, the Inquirenda circa Conventum' of Henry's visitors will show*.

Yet, while the praise of exposing this system cannot be withheld from Mr. Fosbrooke's ingenious work, it appears.. to us to be but a secondary object, and that these volumes will more often be consulted as a record of curious manners, interesting to the antiquary, the historian, and the moralist, and amusing even to common and careless readers. Their strongest recommendation is, that the author has seldom employed the aid of printed books, unless as subsidiary to the authority of unpublished manuscripts. The greater part, therefore, of his materials are new to the public, and are put together with more neatness and accuracy than could have been expected in the case of a narrative, of which every word must have its authority, and little can be allowed to the digressions of reflexion, and less to the excursions of imagination.

In the preliminary part, which treats of monachism previous to the reign of Edgar,' Mr. Fosbrooke assigns the introduction of monachism, among the Britons, to the fourth century; and is of opinion that the institutes of Pachomius, which he gives at length, were then followed. Of this opinion, indeed, he concedes that the proof is only from analogy, and a comparison of Pachomius's rules with what may be gleaned from the lives of the British saints in Surius, passages in Bede, &c.; but, at the same time, this is the only kind of proof that can now be obtained.

* Vol. II, p. 8.

In part i. of vol. I, we are presented with a general history of Benedictine monachism, from the reign of Edgar, in whose time monachism began to wear a uniform aspect, to the dissolution. In this are comprised Dunstan's Concord of Rules-the Decretals of Lanfranc-Alfred of Revesby's Rewle of a Recluse '-Decrees of the Council of Lateran, anno 1215-Constitutions of Benedict the Twelfth, amo 1336-and two folding tables (which, by the bye, might have been more conveniently printed in pages) of the Rules of the Orders which obtained in England; viz. the Benedictine Rule, from which proceeded the Clugniacs, Cistercians, Grandmontines, and Carthusians; and three Augustinian Rules, to which were adapted the orders of the Præmonstratensians, Trinitarians, Dominicans, and Knights Hospitalers. To these are added the Rules blended, or unconnected with the Benedictines and Augustinians, as in the Orders of the Knights Templars, Gilbertines, Carmelites, Franciscans, Franciscan Nuns, Augustinian Eremites, Nuns of Fontevraud, Bon Hommes (Augustinians), and Brothers of the Sack.

In part ii, the author enters on the more particular detail of monastic customs, by an inquiry into the history of the monastic officers; and, first, of the abbot, the origin of the name, distinction between that and prior, his various duties, &c. From this account we shall extract two passages, on the power and privileges of an abbot, which will give our readers an idea of the information to be expected in this

work.

The power of an abbot was limited only by deviations from the rule; and latterly at least, there was no appeal allowed, because it would be to appeal from the law itself. But whatever was his power, if he or any officer was too rigid, the monks either fled, or made his life uncomfortable; accordingly, in the latter æras of monachism, in case any dispute arose between the prelates of different houses, or the prelates and their convents, it was to be referred to the visitors of those houses, or presidents of the last general chapter; who were to appoint arbitrators, and if they failed, it was to be delayed till the general chapter. But in the reign of Henry VIII. it was lawful to appeal to his visitors; and the prior of Walsingham says, if he offered correction, his monks "would rather appeal, as this man did, to the intent that in so doing they may lyve in great liberty." The monks too had other modes of vexing the abbot. He had one key of the place where the convent seal was kept, and the two others, or more, were in the hands of fit persons appointed by himself or the convent. This seal could not be applied without consent of the chapter; and a visitor was obliged to order," that the abbot should diligently exhort and persuade his monks, easily and lovingly, to give consent to expose and bring out the common seal to seal the deeds, which the abbot, with the counsel of the more prudent, thought good to be scaled for the benefit of the house."

⚫ Commensurate with the power of an abbot, were his privileges. At one time to make knights-to confer the lesser orders-to dispense with irregularities in his monks-to give the benediction any where-to consecrate churches and cemeteries, and other ecclesiastical appendages to appoint and depose priors of cells-to hold visitations once a year, and if there was a necessity oftener-to regulate the reception of nuns in subservient houses, and to give the benediction to subject nuns. Besides parliamentary honours, they were sponsors to the children of the blood royal. Bells were rung in honour of them when they passed by churches belonging to them. They rode with hawks on their fists, on mules wirh gilded bridles, saddles, and cloths of blood colour, and with immense retinues. The noble children, whom they educated in their private families, served them as pages. They stiled themselves by "divine permission," or the "grace of God," and their subscription was their surnames, and name of the house. They associated with people of the first distinction, and shared the same pleasures with them, being accustomed to visit and dine with them. The abbot of St. Albans usually sat alone at the middle of the table at the great hall, where he was served in plate; and when any nobleman, or ambassador, or strangers of eminent quality, came thither, they sat at his table towards the end of it. Like the nobility too, they had their "privy councils" of certain monks. Vol. i. p. 117.

The offices of abbess, prior, prioress, sub-prior, subprioress, cellarer, cellaress, &c. &c., are described in this part, according to the best information that can now be colfected; and some additional illustrations are given in an appendix, with which vol. I. concludes.

In vol. II, part iii, Mr. Fosbrooke considers the duties of monks, nuns, friars, hermits, novices, lay-brothers, lay-sisters, and servants.

The institution of the hermits will probably amuse our

readers.

Hermits. Solitude was an essential characteristic of hermitages, and they were particularly seated in forests. The hermitage of Warkworth was one of the sweetest retirements in the known world, being a most elegant cavern hewn out of a rock; but that at Tottenham was, I believe, a house with apartments, unless these were modern. The hermitage of S. Eriavel was a chantry of two monks; and had demesne lands, on which corn was grown. Gardens were appendages to them, and it seems hermits were in the habit of labouring in agriculture. (Fiacre, the eminent hermit, thought it necessary "to make a grete gardin, wherein he sholde have alle manere of herbes good for to make potage with for to fede the poure." Wulfa, a Dane, near his hermitage cultivated gardens. Another made a turning bridge over a ditch. Sometimes they had allowances from the crown. Some were placed in churches to look after them; Godric, of Finchall, maintained himself by a small field, which he dug himself, and gave away as much besides as he could; they are also coupled with laymen in respect to living by different trades and manual labour.) Álmsboxes were annexed to them. They were the great emporia of the village news; and were to be near towns or abbies, where they could

meet with sustenance. But sometimes they were neither the solitary or comfortable habitations which might, from the preceding descrip-. tion, be supposed. Roger, a monk of St. Alban's, lived as a hermit for years, and paid obedience to his abbot. With him lived five others, besides a female, named Christina, fhut up in a hole by a heavy board, which she could not move, through which, by assistance, exire foras non nisi sero licebat ad ea quæ natura poposcit.

'Monks could not be hermits without leave of the abbots. At St. Augustine's, Canterbury, anchorets were not to be made except by the ordinary, nor by the ordinary without consent of the abbot. Lyndwood says, the bishop's approbation was necessary for any one to become a hermit. Episcopal letters exist for the archdeacon to induct a hermit, the ceremony of which was as follows: he was to be advised by the bishop, or some other priest, to examine his conscience, whe ther he acted from piety sincere or feigned; and, if the answer was favourable, the priest was, by the order of the bishop, to shut him up. Provision was first to be made for his confession, and that, on the day preceding the ceremony, he received the refection of bread and water. On the night following he passed devout vigils in the church nearest the hermitage. On the morrow, after an exhortation to the people and the hermit, the priest began a responsory; and, upon the conclusion of it, prostrated himself, with his ministers, before the step of the altar, and said certain psalms. After these, the mass was celebrated in the neighbouring church, and an especial prayer said for the hermit. After the Gospel, he offered a taper, which was to burn upon the altar at the mass. The hermit then read the schedule of his profession, (which consisted only of the vows of obedience, chastity, and stedfastness), at the step of the altar; and, if he was a layman, the priest read it for him. He then made a sign of his intention, and offered it upon the altar kneeling. The priest consecrated the babit, and sprinkled that and the hermit with holy water. Then followed mass and litany; after which they went in procession to the hermitage. The priest took him by the right hand and led him to the house, which was then blessed and shut from without. The priest, with the assistants, retired, leaving the hermit within, and advised the standers-by to pray for him.

'Whether hermits were in general respected, or of good character, may be doubted. One exists upon record, whose house the shepherds wanted to burn, and the inhabitants drove him away. Another had very nearly been stoned out of a town by the women, for preaching against their dress and pride. "The hermit of Dursley was awarded at the court of the manor of Ham, 8 Henry VIII. (biná manu), with two hands, to prove that the horse, which had thither strayed, and there been taken up, was not thiefe-stolen by him, but his own pros per goods." Piers, Plowman speaks both well and ill:

Females, who were sometimes distinguished by the vulgar prefix of mother, were equally faulty. At a part of the abbey of Whalley. Lancashire, near the gate, one Isold Heton, widow, who had petitioned Henry VI. to be admitted anchoress there, afterwards went away dis. gusted; and it appears that other anchores and recluses had done the same before, and that divers of their servaunts attendant had been gotten with child within the said place. This event sometimes perhaps

happened to themselves; for, in the visitation of Edmundsbury, it is prescribed that "the monks do not hold frequent and familiar conversations with the nuns near the monastery, with recluse women, that so all ground of suspicion may be taken away."

Hermits, it is well known, were obliged to say their canonical hours; and as Sim. of Gaunt's injunctions to his sisters anchoresses seem exclusive in respect to the institution in question, they were governed by some rule. He says, "Evrich vrideie of d'e zer holdeth silence; but gif hit beo duble feste and teonne holdith hir sum other det ithe wike ithen advent and ithe umbridayes, Wodnesdays, and Fridaies in the lanten, threo dayes, and al the swith'e wike vort non; of Ester even to oyr meiden, ge mayen thatt siggen mid' lut wordes what ze wulled', and gif eni god mon is of feorenne ikumen herched' his speche and onswered mid lut wordes to his askunge." Hermits were thought sometimes to have the power of curing diseases. Unlike other religious they could possess property, and make a will.' Vol. ii. P.55.

The reader will find in this volume a very interesting account of the writing-rooms, in which missals and other books were written, illuminated, and even bound, by the monks. But, for this and much other curious information, we must refer to the work itself, which does honour to the industry and learning of the author; and, we trust, will remove one of the obstacles with which he had to contend in writing itexpense, without prospect of re-payment.'

ART. VI.-Letters from France. Written by J. King, in the Months of August, September, and October, 1802. In which some Occurrences are related which are not generally known; and many Conjectures may be found that seemed to have anticipated recent Events. 8vo, 5s. Boards. Jones.

1803.

IN a short advertisement, we are informed that

These Letters were sent by Mr. King to a friend in London; when he returned to England, he was asked for permission to make them public, to which he made no great objection, if he could be allowed first to correct them; but as Mr. King's affairs have engrossed his whole attention since his return, they are given to the world in their original state, only leaving out the gentleman's name to whom they were addressed, and some words of compliment.' P. 1.

What corrections Mr. King might have given to these letters, we know not; but, in their present state, they stand in need of more apology for publication than the advertisement conveys. We have looked in vain for that kind of information which the public expects from gentlemen who have visited consular France; and yet we could have excused many imperfections of style, if there had been matter