solitaries who swarmed in England at that time, who were under no vows,
but served God as it pleased them, not hesitating to go among their
fellows from time to time if they thought themselves called to it, who
were looked upon with veneration or contempt, according to the opinion
formed of them by their observers, but who, at any rate, lived a simple
and wholesome life, and were to some extent witnesses to the existence
of a supernatural Power at whose bidding (so they believed) they were
summoned to celibacy, seclusion, labour, and prayer.

It is curious also to trace through Sir John's fanciful eyes the
parallels between the sufferings of Master Richard and those of
Christ. Of course, no irreverence is intended. I should imagine that,
if Sir John were put on his defence, he would say that the life of
every true Christian must approximate to the life of Christ so far as
his spirit is identified with the Divine Spirit, and that this is
occasionally fulfilled even in minute details.

It is unnecessary to add much more in this introduction--(for the story
will tell its own tale)--beyond saying that the re-translation of the
French fragment into English has been to me a source of considerable
pleasure. I have done my best to render it into the English of its
proper period, including even its alliterations, while avoiding needless
archaisms and above all arbitrary spelling. But no doubt I am guilty of
many solecisms. I have attempted also to elucidate the text by a number
of footnotes, in which I have explained whatever seemed to call for it,
and have appended translations to the numerous Latin quotations in which
Sir John indulges after the manner of his time. I must apologise for
these footnotes--(such are always tiresome)--but I could think of no
other way by which the text could be made clear. They can always be
omitted without much loss by the reader who has no taste for them.