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We will, in this Second Portion of our Work, strive to penetrate a little, by means of certain confused Papers, printed and other, into a somewhat remote Century; and to look face to face on it, in hope of perhaps illustrating our own poor Century thereby. It seems a circuitous way; but it may prove a way nevertheless. For man has even been a striving, struggling, and, in spite of wide-spread calumnies to the contrary, a veracious creature: the Centuries too are all lineal children of one another; and often, in the portrait of early grandfathers, this and the other enigmatic feature of the newest grandson shall disclose itself, to mutual elucidation. This Editor will venture on such a thing.
Besides, in Editors’ Books, and indeed everywhere else in the world of Today, a certain latitude of movement grows more and more becoming for the practical man. Salvation lies not in tight lacing, in these times; -- how far from that, in any province whatsoever! Readers and men generally are getting into strange habits of asking all persons and things, from poor Editors’ Books up to Church Bishops and State Potentates, not, By what designation art thou called; in what wig and black triangle dost thou walk abroad? Heavens, I know thy destination and black triangle well enough! But, in God’s name, what art thou? Not Nothing, sayest thou! Then if not, How much and what? This is the thing I would know; and even must soon know, such a pass am I come to! -- What weather-symptoms, -- not for the poor Editor of Books alone! The Editor of Books may understand withal that if, as is said, ‘many kinds are permissible,’ there is one kind not permissible, ‘the kind that has nothing in it, le genre ennuyeux;’ and go on his way accordingly.
A certain Jocelinus de Brakelonda, a natural-born Englishman, has left us an extremely foreign Book,  which the labours of the Camden Society have brought to light in these days. Jocelin’s Book, the ‘Chronicle,’ or private Boswellean Notebook, of Jocelin, a certain old St. Edmundsbury Monk and Boswell, now seven centuries old, how remote is it from us; exotic, extraneous; in all ways, coming from far abroad! The language of it is not foreign only but dead: Monk-Latin lies across not the British Channel, but the ninefold Stygian Marshes, Stream of Lethe, and one knows not where! Roman Latin itself, still alive for us in the Elysian Fields of Memory, is domestic in comparison. And then the ideas, life-furniture, whole workings and ways of this worthy Jocelin; covered deeper than Pompeii with the lava-ashes and inarticulate wreck of seven hundred years!
Jocelin of Brakelond cannot be called a conspicuous literary character; indeed few mortals that have left so visible a work, or footmark, behind them can be more obscure. One other of those vanished Existences, whose work has not yet vanished; -- almost a pathetic phenomenon, were not the whole world full of such! The builders of Stonehenge, for example: -- or alas, what say we, Stonehenge and builders? The writers of the Universal Review and Homer’s Iliad; the paviers of London streets; -- sooner or later, the entire Posterity of Adam! It is a pathetic phenomenon; but an irremediable, nay, if well meditated, a consoling one.
By his dialect of Monk-Latin, and indeed by his name, this Jocelin seems to have been a Norman Englishman; the surname de Brakelonda indicates a native of St. Edmundsbury itself, Brakelond being the known old name of a street or quarter in that venerable Town. Then farther, sure enough, our Jocelin was a Monk of St. Edmundsbury Convent; held some ‘obedientia,’ subaltern officiality there, or rather, in succession several; was, for one thing, ‘chaplain to my Lord Abbot, living beside him night and ‘day for the space of six years;’ -- which last, indeed, is the grand fact of Jocelin’s existence, and properly the origin of this present Book, and of the chief meaning it has for us now. He was, as we have hinted, a kind of born Boswell, though an infinitesimally small one; neither did he altogether want his Johnson even there and then. Johnsons are rare; yet, as has been asserted, Boswells perhaps still rarer, -- the more is the pity on both sides! This Jocelin, as we can discern well, was an ingenious and ingenuous, a cheery-hearted, innocent, yet withal shrewd, noticing, quick-witted man; and from under his monk’s cowl has looked out on that narrow section of the world in a really human manner; not in any simial, canine, ovine, or otherwise inhuman manner, -- afflictive to all that have humanity! The man is of patient, peaceable, loving, clear-smiling nature; open for this and that. A wise simplicity is in him; much natural sense; a veracity that goes deeper than words. Veracity: it is the basis of all; and, some say, means genius itself; the prime essence of all genius whatsoever. Our Jocelin, for the rest, has read his classical manuscripts, his Virgilius, his Flaccus, Ovidius Naso; of course still more, his Homilies and Breviaries, and if not the Bible, considerable extracts of the Bible. Then also he has a pleasant wit; and loves a timely joke, though in mild subdued manner: very amiable to see. A learned grown man, yet with the heart as of a good child; whose whole life indeed has been that of a child, -- St. Edmundsbury Monastery a larger kind of cradle for him, in which his whole prescribed duty was to sleep kindly, and love his mother well! This is the Biography of Jocelin; ‘a man of excellent religion,’ says one of his contemporary Brother Monks, ‘eximiæ religionis, potens sermone et opere.’
For one thing, he had learned to write a kind of Monk or Dog-Latin, still readable to mankind; and, by good luck for us, had bethought him of noting down thereby what things seemed notablest to him. Hence gradually resulted a Chronica Jocelini; new Manuscript in the Liber Albus of St. Edmundsbury. Which Chronicle, once written in its childlike transparency, in its innocent good-humour, not without touches of ready pleasant wit and many kinds of worth, other men liked naturally to read: whereby it failed not to be copied, to be multiplied, to be inserted in the Liber Albus; and so surviving Henry the Eighth, Putney Cromwell, the Dissolution of Monasteries, and all accidents of malice and neglect for six centuries or so, it got into the Harleian Collection -- and has now therefrom, by Mr. Rokewood of the Camden Society, been deciphered into clear print; and lies before us, a dainty thin quarto, to interest for a few minutes whomsoever it can. Here too it will behove a just Historian gratefully to say that Mr. Rokewood, Jocelin’s Editor, has done his editorial function well. Not only has he deciphered his crabbed Manuscript into clear print; but he has attended, what his fellow editors are not always in the habit of doing, to the important truth that the Manuscript so deciphered ought to have a meaning for the reader. Standing faithfully by his text, and printing its very errors in spelling, in grammar or otherwise, he has taken care by some note to indicate that they are errors, and what the correction of them ought to be. Jocelin’s Monk-Latin is generally transparent, as shallow limpid water. But at any stop that may occur, of which there are a few, and only a very few, we have the comfortable assurance that a meaning does lie in the passage, and may by industry be got at: that a faithful editor’s industry had already got at it before passing on. A compendious useful Glossary is given; nearly adequate to help the uninitiated through: sometimes one wishes it had been a trifle larger; but, with a Spelman and Ducange at your elbow, how easy to have made it far too large! Notes are added, generally brief; sufficiently explanatory of most points. Lastly, a copious correct Index; which no such Book should want, and which unluckily very few possess. And so, in a word, the Chronicle of Jocelin is, as it professes to be, unwrapped from its thick cerements, and fairly brought forth into common daylight, so that he who runs, and has a smattering of grammar, may read.
We have heard so much of Monks; everywhere, in real and fictitious History, from Muratori Annals to Radcliffe Romances, these singular two-legged animals, with their rosaries and breviaries, with their shaven crowns, hair-cilices, and vows of poverty, masquerade so strangely through our fancy; and they are in fact so very strange an extinct species of the human family, -- a veritable Monk of Bury St. Edmunds is worth attending to, if by chance made visible and audible. Here he is; and in his hand a magical speculum, much gone to rust indeed, yet in fragments still clear; wherein the marvellous image of his existence does still shadow itself, though fitfully, and as with an intermittent light! Will not the reader peep with us into this singular camera lucida, where an extinct species, though fitfully, can still be seen alive? Extinct species, we say; for the live specimens which still go about under that character are too evidently to be classed as spurious in Natural History: the Gospel of Richard Arkwright once promulgated, no Monk of the old sort is any longer possible in this world. But fancy a deep-buried Mastodon, some fossil Megatherion, Ichthyosaurus, were to begin to speak from amid its rock-swathings, never so indistinctly! The most extinct fossil species of Men or Monks can do, and does, this miracle, -- thanks to the Letters of the Alphabet, good for so many things.
Jocelin, we said, was somewhat of a Boswell; but unfortunately, by Nature, he is none of the largest, and distance has now dwarfed him to an extreme degree. His light is most feeble, intermittent, and requires the intensest kindest inspection; otherwise it will disclose mere vacant haze. It must be owned, the good Jocelin, spite of his beautiful childlike character, is but an altogether imperfect ‘mirror’ of these old-world things! The good man, he looks on us so clear and cheery, and in his neighbourly soft-smiling eyes we see so well our own shadow, -- we have a longing always to cross-question him, to force from him an explanation of much. But no: Jocelin, though he talks with such clear familiarity, like a next-door neighbour, will not answer any question: that is the peculiarity of him, dead these six hundred and fifty years, and quite deaf to us, though still so audible! The good man he cannot help it, nor can we.
But truly it is a strange consideration this simple one, as we go on with him, or indeed with any lucid simple-hearted soul like him: Behold therefore, this England of the Year 1200 was no chimerical vacuity or dreamland, peopled with mere vaporous Fantasms, Rymer’s Fœdera, and Doctrines of the Constitution; but a green solid place, that grew corn and several other things. The Sun shone on it; the vicissitude of seasons and human fortunes. Cloth was woven and worn; ditches were dug, furrow-fields ploughed, and houses built. Day by day all men and cattle rose to labour, and night by night returned home weary to their several lairs. In wondrous Dualism, then as now, lived nations of breathing men: alternating, in all ways, between Light and Dark; between joy and sorrow, between rest and toil, -- between hope, hope reaching high as Heaven, and fear deep as very Hell. Not vapour Fantasms, Rymer’s Fœdera at all! Cœur-de-Lion was not a theatrical popinjay with greaves and steel-cap on it, but a man living upon victuals, -- not imported by Peel’s Tariff. Cœur-de-Lion came palpably athwart this Jocelin at St. Edmundsbury; and had almost peeled the sacred gold ‘Feretrum,’ or St. Edmund Shrine itself, to ransom him out of the Danube Jail.
These clear eyes of neighbour Jocelin looked on the bodily presence of King John; the very John Sansterre, or Lackland, who signed Magna Charta afterwards in Runnymead. Lackland, with a great retinue, boarded once, for the matter of a fortnight, in St. Edmundsbury Convent; daily in the very eyesight, palpable to the very fingers of our Jocelin: O Jocelin, what did he say, what did he do; how looked he, lived he; -- at the very lowest, what coat or breeches had he on? Jocelin is obstinately silent. Jocelin marks down what interests him; entirely deaf to us. With Jocelin’s eyes we discern almost nothing of John Lackland. As through a glass darkly, we with our own eyes and appliances, intensely looking, discern at most: A blustering, dissipated, human figure, with a kind of blackguard quality air, in cramoisy velvet, or other uncertain texture, uncertain cut, with much plumage and fringing; amid numerous other human figures of the like; riding abroad with hawks; talking noisy nonsense; -- tearing out the bowels of St. Edmundsbury Convent (its larders namely and cellars) in the most ruinous way, by living at rack and manger there. Jocelin notes only, with a slight subacidity of manner, that the King’s Majesty, Dominus Rex, did leave, as gift for our St. Edmund Shrine, a handsome enough silk cloak, -- or rather pretended to leave, for one of his retinue borrowed it of us, and we never got sight of it again; and, on the whole, that the Dominus Rex, at departing, gave us ‘thirteen sterlingii,’ one shilling and one penny, to say a mass for him; and so departed, -- like a shabby Lackland as he was! ‘Thirteen pence sterling,’ this was what the Convent got from Lackland, for all the victual he and his had made away with. We of course said our mass for him, having covenanted to do it, -- but let impartial posterity judge with what degree of fervour!
And in this manner vanishes King Lackland; traverses swiftly our strange intermittent magic-mirror, jingling the shabby thirteen pence merely; and rides with his hawks into Egyptian night again. It is Jocelin’s manner with all things; and it is men’s manner and men’s necessity. How intermittent is our good Jocelin; marking down, without eye to us, what he finds interesting! How much in Jocelin, as in all History, and indeed in all Nature, is at once inscrutable and certain; so dim, yet so indubitable; exciting us to endless considerations. For King Lackland was there, verily he; and did leave these tredecim sterlingii if nothing more, and did live and look in one way or the other, and a whole world was living and looking along with him! There, we say, is the grand peculiarity; the immeasurable one; distinguishing, to a really infinite degree, the poorest historical Fact from all Fiction whatsoever. Fiction, ‘Imagination,’ ‘Imaginative Poetry,’ &c. &c., except as the vehicle for truth, or fact of some sort, -- which surely a man should first try various other ways of vehiculating, and conveying safe, -- what is it? Let the Minerva and other Presses respond! --
But it is time we were in St. Edmundsbury Monastery, and Seven good Centuries off. If indeed it be possible, by any aid of Jocelin, by any human art, to get thither, with a reader or two still following us?
 Chronica Jocelini de Brakelonda, de rebus gestis Samsonis Abbatis Monasterii Sancti Edmundi: nunc primum typis mandata, curante Johanne Gage Rokewood (Camden Society, London, 1840.)[back]
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