Blog Tour for "My Queen, My Love" by Elena Maria Vidal

My friend Elena Maria Vidal asked me to "blurb" her latest historical novel, the first in a trilogy on the life of Henrietta Maria, King Charles I's Catholic consort. And she asked me to join the blog tour organized to promote her novel! Here is my blurb:

"Dreams of princesses, fairy tale palaces, and living happily ever after collide with the realities of favorites, mistresses, courtiers, and intrigues in the lives of Marie de Medici and her daughter Henrietta Maria in this first volume of Elena Maria Vidal's Henrietta of France trilogy. Vidal depicts the religious conflicts of the seventeenth century vividly in this historical novel, as the marriage of King Charles I of England and Queen Henrietta Maria overcomes many obstacles of language, faith, and even different calendars. Even knowing how their story ends, the reader looks forward to Vidal's delicate and dramatic retelling."—Stephanie A. Mann, author of Supremacy and Survival: How Catholics Endured the English Reformation

This is the copy provided by the organizer of the blog tour:

Welcome to the mini tour for My Queen, My Love by Elena Maria Vidal. Read on for details and a chance to win a paperback copy of the book!

My Queen, My Love: A Novel of Henrietta Maria (The Henrietta of France Trilogy Book 1)

Publication Date: November 25th, 2021

Genre: Historical Fiction/ Henrietta Maria

Publisher: Mayapple Books

The youngest daughter of Henri IV, the first Bourbon King of France, Henriette-Marie always knew she would have to marry a prince. When the Prince of Wales, Charles Stuart, travels through Paris he sees her dancing at the Louvre and within two years a marriage is arranged. However, Henriette is Catholic and Catholicism is banned in England. In preparing to become Queen of England, Scotland and Ireland, Henriette has no idea of the obstacles that must be overcome before she can find happiness with Charles. The main hindrance, she soon realizes, is not the difference in religion but Charles’ best friend, George Villiers, the handsome Duke of Buckingham, who is determined to subdue Henriette to his will. Buckingham forgets that Henriette is also half Medici and underestimates her determination to succeed as well as the depth of her love for Charles. My Queen, My Love is the first novel in the Henrietta of France Trilogy by acclaimed author Elena Maria Vidal. It describes the early years of the tumultuous marriage of Charles I and Henrietta Maria which preceded the English Civil Wars of the Seventeenth Century.

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Excerpt

11 May, 1625 dawned dark and dreary, as the heavens opened and drenched Paris in a driving rain. Henriette had a quiet morning at the Louvre, with Madame Garnier and Mamangat insisting that she eat. Then she bathed, and around two o’clock in the afternoon was enveloped in a wrapper to be driven in a coach with an armed escort through the torrential downpour to the Archbishop’s palace. The streets of Paris were crowded in spite of the deluge, and she was cheered through the streets, which in the showers were like streams. When they reached the Archbishop’s palace next to Notre Dame she was bundled up to the room where her gown and jewels were awaiting her. Several of the highest ranking ladies in the kingdom were there to dress her. Her gown had been brushed and cleaned, having been spotted with wax from dripping candles and a few stains of red wine. It now sparkled more gloriously than ever. And this time, she was wearing a crown! Her mother Queen Marie supervised the adjusting of the diamond crown with a single large pearl in the front on Henriette’s curls, which the dampness of the air had made more tight and abundant. Around her shoulders was placed an ermine-lined blue velvet mantle, embroidered with gold fleur de lys. The Princesse de Condé, the Princesse de Conti and the Comtesse de Soissons, mother of Henriette’s rejected suitor, were to carry the mantle and the cloth of gold train but found them too heavy. It was feared that Henriette would be pulled backwards so it was decided that an officer would walk under it, supporting the mantle and train with his head and hands.

    At five o’clock in the evening, she was finally ready, and her brothers Louis and Gaston arrived to escort her to the Cathedral. Louis XIII was crowned and arrayed in a tunic of scarlet velvet, covered with cloth of gold. He was to walk on her right and her brother Gaston on her left. Gaston was debonair in a suit of silver lamé. Anne had come with Louis; she was also crowned and completely resplendent in a gown and mantle of cloth of gold and silver. Maman wore black silk embroidered in gold with a pearl and ruby coronet.

    In the hall of the Archbishop’s palace the procession was arranged. Henriette could see the doors open as they set forth. Remarkably, the rain had ceased and the sun was shining! Leading the way was an officer known as the Captain of the Gate, behind whom walked a hundred of the King's Swiss Guard, drums beating and banners flying. They were followed by a band of musicians, then the heralds with trumpets, whose blaring made Henriette’s heart leap with exultation. After them marched the Marshals of France, then the peers of the realm. They were followed by the proxy bridegroom the Duc de Chevreuse and the English ambassadors, the Earls of Carlisle and Holland, all three of whom were in cloth of gold like King Louis. Behind those three gentlemen, Henriette walked with her two brothers, trailed by the ladies and gentleman carrying the train. Finally there came Queen Marie and Queen Anne.

    A long wooden gallery lined in colorful carpets and tapestries led from the Archbishop’s palace to the west portals of the Cathedral, where a platform under a canopy of cloth of gold had been erected. The vows would be exchanged at the doors of the church, according to the ancient tradition. Within and without the Cathedral wooden stands had been built for people to sit and see what they could see. Citizens were also gathered on roofs of houses, on balconies, and leaning out of windows. On the platform, under a canopy of cloth of gold, Cardinal de Rochefoucault awaited the bridal party. As Henriette and her brothers appeared, the crowds cheered deliriously. The entire bridal party ascended the platform. Henriette wished she had been able to practice climbing the steps in all her regalia; mercifully the steps had been carpeted or else she would surely have slipped off. Henriette and the Duc de Chevreuse knelt on prie-dieus before the Cardinal, who received their marital vows. After being married, Henriette arose and turned; she saw the English ambassadors kneeling before her.

    “Your Majesty,” said the Earl of Carlisle in English, kissing the hem of her skirt.

    “God save the Queen!” The Earl of Holland proclaimed, using English as well.

    “I am Queen of England,” she thought, wishing Charles was with her. And she descended the platform and entered the great cathedral with her brothers, as the organ and chanting of the choir lifted her heart to heaven.

Available on Amazon 

About the Author

Elena Maria Vidal grew up in the countryside outside of Frederick, Maryland, “fair as the garden of the Lord” as the poet Whittier said of it. As a child she read so many books that her mother had to put restrictions on her hours of reading. During her teenage years, she spent a great deal of her free time writing stories and short novels.

Elena graduated in 1984 from Hood College in Frederick with a BA in Psychology, and in 1985 from the State University of New York at Albany with an MA in Modern European History. In 1986, she joined the Secular Order of Our Lady of Mt. Carmel. Elena taught at the Frederick Visitation Academy and worked as a private tutor as well as teaching children’s etiquette classes. During a trip to Austria in 1995 she visited the tomb of Empress Maria Theresa in the Capuchin crypt in Vienna. Afterwards she decided to finish a novel about Marie-Antoinette she had started writing ten years before but had put aside. In 1997 her first historical novel TRIANON was published by St. Michaels Press. In 2000, the sequel MADAME ROYALE was published, as well as the second edition of TRIANON, by The Neumann Press. Both books quickly found an international following which continues to this day. In 2010, the third edition of TRIANON and the second edition of MADAME ROYALE were released.

In November 2009, THE NIGHT’S DARK SHADE: A NOVEL OF THE CATHARS was published by Mayapple Books. The new historical novel deals with the controversial Albigensian Crusade in thirteenth century France. She is a member of the Eastern Shore Writers Association. She currently lives in Maryland with her family. Her fourth novel, THE PARADISE TREE, about her Irish ancestors, was published in Fall 2014. Her first biography, MARIE-ANTOINETTE, DAUGHTER OF THE CAESARS, was published in Spring 2016.

In November 2021, My Queen, My Love: A Novel of Henrietta Maria, was published as the first installment of the Henrietta of France Trilogy.

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Two Royal Consorts Born on November 25

Charles I's Queen Consort, Henrietta Maria, was born on November 25, 1609, and Catherine of Braganza, Charles II's Queen Consort was born on the same date in 1638. Their married lives could not be more different: Charles I was a faithful and loving husband; his son Charles II was an impossibly unfaithful spouse. Nevertheless, their careers as consorts were both marked by the fact that they were Catholic princesses married to Anglican monarchs, facing conflict with Parliament because of their religion.

Henrietta Maria was the sister of the most Catholic King of France, Louis XIII and had been sent to England with a mission to convert her Anglican husband. She was not crowned Queen of England because she could not receive Holy Communion in the Church of England. At first her arranged marriage to Charles I was as unhappy as one could be when the husband had a male favorite who opposed her possible influence on the young monarch. But once Buckingham was assassinated, Charles and Henrietta Maria grew to love each other.

As Charles became so uxurious, there were some who feared that he would become a Catholic just to please his wife and the mother of their growing brood. Conversions at Court and the very presence of Catholic priest and sacraments at Court were unsettling to the Puritans in Parliament. She was attractive and gathered Catholics and converts around her. Henrietta Maria honored the Catholic martyrs of the past two reigns, processing to Tyburn Tree and praying there. She also worked to protect Catholic priests during her husband's reign, pleading for their release.

When the Civil War began, Charles and his queen set up court in Oxford. She used the chapel at Merton College for Mass. Eventually Henrietta Maria fled England, home to France after a stop in the Netherlands, because she was attainted a traitor by Parliament. She worked hard to raise funds for her husband's cause and was bitterly grieved by his capture and execution.

Upon the Restoration of the Monarchy in the person of her son Charles II she returned to England for a time but then came back home to France, always wearing mourning for her husband. Henrietta Maria died in France on September 9, 1669; she had been given a dose of opiates and did not revive. She was 60 years old and had been a widow for 20 years.

More about Henrietta Maria here, especially about her efforts to support her husband during the English Civil War.

Charles II married a Catholic wife who brought with her dowry the port cities of Tangier and Bombay. She did not speak English when she and Charles married in 1662. Catherine had to accept Charles' rampant infidelity and also endured several miscarriages. Nevertheless, he would not contemplate divorcing her even during the Exclusion Crisis when Parliament urged him to do so in order to have a legitimate Protestant heir to succeed him rather than James, the Catholic Duke of York. Charles always took her side in any conflict with a mistress regarding her position at Court, although never to the point of actually practicing fidelity. While she did not have any surviving children, his mistresses bore his illegitimate children, whom Charles acknowledged and supported.

He definitely defended her against allegations during the infamous faux Popish Plot incident, when Parliament wanted her banished.

Along with James, the Duke of York, Catherine hoped for Charles's conversion to Catholicism on his deathbed. Father John Huddleston, who had helped him escape Scotland in 1650, did receive him and Charles died a repentant Catholic, hopefully.

After Charles died in 1685, Catherine remained at Court; with the fall of James II in 1688 and the invasion and coup by William and Mary of Orange, however, she returned to Portugal in 1692. She died in Lisbon on December 31, 1705 and is buried in the great Jeronimos Monastery in Lisbon. More about Catherine here.

Father Rutler on Sir Jeffrey Hudson, a Catholic Dwarf

Only Father George Rutler, pastor of The Church of Our Saviour on Park Avenue in New York City, can pull this kind of stuff off--humourous, punning, but never cruel, he here describes the life and career of a Catholic dwarf in the Courts of the Stuarts (from Crisis Magazine):

In the saga of Catholic curiosities, unique is the smallest known adult Catholic, Sir Jeffrey Hudson who as a man was eighteen inches tall. His parents and siblings were of average height. He was not a typical dwarf, inasmuch as he was perfectly proportioned in every way, only tiny—more of what is called vernacularly a midget, and technically a pituitary dwarf, conditioned by a lack of growth hormone. But his hypopituitarism was without precedent in England and his perfect and delicate miniature size distinguished him from the common Continental court dwarves of his day. As a possible portent, he was born on June 14, 1619 in England’s smallest county, Rutland, whose motto is “Multum in Parvo,” or, Much in Little as David Cameron might try to translate it. His father raised cattle, particularly bulls for baiting, for the Duke of Buckingham. When little Jeffrey failed to grow, he was taken in to the Buckingham household as a “rarity of nature.” He was seven years old and when King Charles I and his queen Henrietta Maria were entertained by the Duke and Duchess of Buckingham, the lavish banquet ended with a large pie out of which popped Jeffrey Hudson in a miniature suit of armor. This gave rise to a rumor that he had been baked in the pie, but this was not the case. The Queen was so delighted that the Buckinghams presented their rarity to her. The Queen kept a separate household at Denmark House in London, and Jeffrey joined it at the end of 1626, along with two disproportionate dwarfs and a Welsh giant. Jeffrey became favored for his wit and elegance, and Inigo Jones wrote costumed masques in which he took part. The French queen’s court was Catholic and housed so many priests that some objections were raised among Londoners who feared a conspiracy might be afoot. Jeffrey embraced Catholicism and kept his faith throughout his difficult life, regularly assisting at Low Masses which occasioned tasteless puns.

I'll keep this post short--read the rest here. Image source: wikipedia commons.

St. Henry Morse, SJ--February 1, 1645

Philip Caraman, SJ wrote a life of today's English Catholic Martyr titled Henry Morse: Priest of the Plague. The Jesuit Curia in Rome provides this biography:

Henry Morse (1595-1645) was five times arrested for being Catholic and four times was released or escaped. His ability to get out of prison meant that he had a much longer ministry career than most Jesuits in England.

He began his studies at Cambridge then took up the study of law at Barnard's Inn, London; at the same time he became increasingly dissatisfied with the established religion and more convinced of the truth of the Catholic faith. He was received into the Catholic church at the English College at Douai, Flanders, and then returned to England to prepare to enter the seminary that autumn. Port authorities in England asked him to take the oath of allegiance acknowledging the king's supremacy in religious matters. The recent convert refused to do so and was arrested the first time. He was imprisoned four years before being set free in 1618 when the king released hundreds of religious dissenters and exiled them to France. Morse first went to Douai but the English College had too many students, so he was sent to Rome, where studied theology and was ordained in 1623.

Before Morse left Rome, he met the Jesuit superior general and asked to be admitted into the Society; the general said Morse would be admitted as soon as he returned to England. He probably entered the Jesuits in 1624, and spent his novitiate period doing pastoral work in the Newcastle area in northern England. After 18 months of traveling from station to station, he was due to make the month-long Spiritual Exercises to complete his novitiate. He was supposed to do so at Watten, Flanders; but the ship he boarded to take him there was halted in the mouth of the Tyne River so soldiers could search for a priest, possibly disguised as a foreign merchant. They discovered Father Morse instead, although he carried only a rosary. He was arrested the second time and sent to Newcastle's prison. Soon another Jesuit was imprisoned, Father John Robinson, a classmate from Rome, who was on his way to take Morse's place. Both ended up at York Castle, where Robinson directed Morse in the retreat which completed his novitiate. Morse spent three years in prison before he was released and banned from the land. The young Jesuit returned to Flanders and served as chaplain to the English soldiers serving in the Spanish army then in Flanders. He had to give up this work when his health broke; then he became assistant to the novice master.

In 1633 he was again assigned to England to work at the parish of St. Giles in a poor district outside London. While he was there, the city was ravaged by a plague. Several isolated cases were discovered in late 1635, but by mid-April both city and suburbs were afflicted by the dread disease. Morse threw himself into caring for the sick, in the classic Jesuit fashion. He found medicine for the sick, took viaticum to the dying and prepared the dead for burial. His reward for this selfless service was to be arrested a third time when a priest-hunter recognized him and incarcerated him in Newgate Prison. On April 22 he came to trial and ably defended himself, but was convicted anyway although sentence was never passed. He was released on June 17 because of the intervention of Queen Henrietta Maria in recognition of his service to plague victims. He briefly returned to pastoral work, but could no longer move about safely so he returned to the continent and again became chaplain to the soldiers.

He was again assigned to England in 1643, but sent to Cumberland where he was less well-known. This strategy worked for 18 months until he accidentally walked into a group of soldiers late one night. They suspected he was a priest because he was travelling alone, so they arrested him and held him overnight in the home of a local official. Fortunately, the official's wife was Catholic and she helped the Jesuit escape. For six weeks he enjoyed freedom, but then had the extreme bad fortune to knock on a door seeking directions when he was lost. The man who opened the door happened to be one of the soldiers who had recently apprehended him and remembered him well.

There would be no fifth escape. He was moved from local jails to London's Newgate Prison in January 1645 and tried in Old Bailey; his very presence in England proved him guilty of violating the law by coming back after he had been banished. He was quickly found guilty of high treason and condemned to death. Early in the morning of his last day, he celebrated Mass and then was dragged to Tyburn to be executed. He stood on a cart under the gallows and was left hanging when the cart moved away. After he was dead, his body was torn open, his heart removed and his entrails burned. His head was exposed on London bridge and the four sections of his quartered body were mounted on the city's four gates.
His life and death--or the life and death of some of the other English Catholic martyrs, like St. Edmund Campion, especially--should be the subject of a great adventure movie. It would be good to balance out the anti-Catholic offenses of the Cate Blanchett Elizabeth movies, with the murderous Jesuit. Depicting early modern Cambridge, Douai, Rome, St. Giles, and London would be a great challenge, of course! But can't you see the scene of Father Morse knocking at the door and the soldier who'd arrested him opening the door? Imagine him standing in the cart at Tyburn, rope around his neck, saying these words:

"I am come hither to die for my religion. . . . I have a secret which highly concerns His Majesty and Parliament to know. The kingdom of England will never be truly blessed until it returns to the Catholic faith and its subjects are all united in one belief under the Bishop of Rome. . . . I pray my death may be some kind of atonement for the sins of this kingdom."

A Couple of Surprises

During our Paris visit last month, we found two surprises: the restoration of the interior at St. Eustache in Les Halles, and the statues around the outside of La Madaleine (which had been obstructed by scaffolding before--or we just had not seen!). That's just one of the reasons to return to a place you love: you just might see something new.

The restoration at St. Eustache is cleaning the grime off the beautiful decorations in the side chapels. So many Paris churches contain great artwork in their chapels and aisles, but with the grime of so many centuries of candle and incense smoke, the artwork is obscure. Here is an example of the work that's been achieved along the right aisle of St. Eustache--this "Ecce Homo" statue has been cleaned and the decorative trim around the window, above the statue, and in the chapel repainted:

 

You can see what the statue used to look like here. This picture shows the ceiling of the chapel. gloriously restored:

 

On the left side of the aisle, many of the paintings were still covered with soot and restoration tape holding them to the wall, so St. Eustache restorers have a long way to go. It may have been that they started at the back of the church with the chapel of Our Lady (with the statue by Pigalle):

 

I'll post on La Madaleine another day. By the way, there is an English Reformation connection here in St. Eustache. One of Queen Henrietta Maria's ladies-in-waiting, Susan Feilding, the Countess of Denbigh, followed her mistress in exile to Paris. There she became a Catholic and patron of convert poet Richard Crashaw. The Countess died in 1652, and is buried in St. Eustache. I guess I'll just have to go back and find her tomb to take a picture!

The Priest-Martyr of Westminster

Father John Southworth came from a Lancashire family who lived at Samlesbury Hall. They chose to pay heavy fines rather than give up the Catholic faith.

He studied at the English College in Douai, now in northern France, (and then moved to Hertfordshire, St Edmunds College) and was ordained priest before he returned to England. Imprisoned and sentenced to death for professing the Catholic faith, he was later deported to France, with the help of Queen Henrietta Maria--he had at first been imprisoned with St. Edmund Arrowsmith in Lancaster and witnessed that martyr's death; then he was moved to The Clink in London and then exiled. Once more he returned to England and lived in Clerkenwell, London, during a plague epidemic, working along with St. Henry Morse. He assisted and converted the sick in Westminster and was arrested again.

He was again arrested under the Interregnum and was tried at the Old Bailey under Elizabethan anti-priest legislation . He pleaded guilty to exercising the priesthood and was sentenced to be hanged, drawn and quartered. At his execution at Tyburn, London, he suffered the full pains of his sentence and was hanged, drawn and quartered. He was allowed to speak before his sentence was carried out. Among his last words:

“My faith and obedience to my superiors is all the treason charged against me; nay, I die for Christ’s law, which no human law, by whomsoever made, ought to withstand or contradict… To follow His holy doctrine and imitate His holy death, I willingly suffer at present; this gallows I look on as His Cross, which I gladly take to follow my Dear Saviour…I plead not for myself…but for you poor persecuted Catholics whom I leave behind me.

"My faith is my crime, the performance of my duty the occasion of my condemnation. I confess I am a great sinner; against God I have offended, but am innocent of any sin against man, I mean the Commonwealth, and the present Government."

The Venetian Secretary reported on his execution: he was hung, and was not dead when the executioner "cut out his heart and entrails and threw them into a fire kindled for the purpose, the body being quartered . . . Such is the inhuman cruelty used towards the English Catholic religious."

The Spanish ambassador returned his corpse to Douai for burial. His corpse was sewn together and parboiled, to preserve it. Following the French Revolution, his body was buried in an unmarked grave for its protection. The grave was discovered in 1927 and his remains were returned to England. They are now kept in the Chapel of St George and the English Martyrs in Westminster Cathedral in London. He was beatified in 1929. In 1970, he was canonized by Pope Paul VI as one of the Forty Martyrs of England and Wales. His feast day is 27 June but this is only celebrated in the Westminster diocese.

Charles I's Court Painter: Anthony Van Dyke

Anthony Van Dyke was born on March 22, 1599 in Antwerp. In 1632, he visited England for the second time and soon became Charles I's official court and portrait painter, developing a flattering style that influenced later painters like Kneller and Lely. In 2009, the Tate Britain held an exhibition titled "Van Dyck and Britain":

Sir Anthony van Dyck (1599-1641) was the greatest painter in seventeenth-century Britain. Though trained in Flanders, he had a huge impact on British cultural life as the principal painter at King Charles I’s ostensibly elegant court, where his impact was similar to that of Hans Holbein at the court of Henry VIII.

Van Dyck was born and trained in the great art centre of Antwerp. He made a brief visit to London in 1620-21 before returning in 1632 to King Charles I’s court. Intensely ambitious and hugely productive, he re-invented portrait-painting in Britain, retaining his pre-eminence until his premature death at the age of 42. Working in a period of intense political ferment during the run-up to the British Civil War, van Dyck portrayed many of the leading characters of the period. His iconic portraits of King Charles I have shaped our view of the Stuart monarchy, while the compositions he used influenced many future generations of British painters.

This visually sumptuous exhibition brings together some of the finest and most magnificent paintings that van Dyck produced during his years in Britain. It also reveals his continuing visual legacy through portraits by artists from the eighteenth to twentieth centuries, including Sir Joshua Reynolds and John Singer Sargent. Featuring loans from The Royal Collection and The National Trust, this exhibition explores the context of van Dyck’s key English works, examining his innovative approach to painting the British elite. It also looks at his use of costume and his luscious, sparkling depiction of the rich fabrics of the period, and how his art was itself influenced by more local British painting.

Of his style and method of portraying the royal family, the exhibition notes:

These royal portraits show van Dyck's ability to mix fantasy and reality in the representation of kingship. Charles I relied upon van Dyck to provide the idealising portraits that would bolster his public image. These paintings embodied the kings view of divine rule and of Neoplatonic ideas about the self-regulation of the passions. The portraits suggest a happy, settled ruling family at the head of a nation at ease with itself and with its king.

Of course, we know that wasn't so:

It was all an illusion. 'Loving rule' may have been implied by the portraits of the king and queen, the image of Cupid and Psyche, or the masques in which the royal couple participated at court. In fact, Charless relationship with Parliament had broken down, leaving him increasingly isolated. There was fear of Catholic conspiracies and discontent that the Protestant king had taken a Catholic wife.

Charles I's favor to a foreign and Catholic painter just compounded the Parliamentary view that Charles was too Catholic: the Puritans could point to his use of a Catholic artist as another cause of their discontent with the king's rule.

Van Dyke died in London before the English Civil War began.

Several of his paintings are in the National Gallery in London. Although Queen Henrietta Maria's chapel with its baroque Catholic paintings was ransacked and destroyed, the Royal collection gathered by Charles, including all the Royal Portraits seemed to have survived.

Richard Crashaw, Baroque Metaphysical Poet

Richard Crashaw, born around 1613 in London, joined the Catholic Church in France while in exile from the Civil War in England. His father is commonly called a "strongly anti-Catholic" Anglican divine who yet had an interest in Jesuit Latin hymns.

Crashaw studied at Cambridge and took his BA at Pembroke in 1634 and his MA at Peterhouse in 1638, becoming the vicar at the Church of St. Mary the Less. He was influenced by George Herbert's poetry, friends with Abraham Cowley and even visited Nicholas Farrar at Little Gidding--securely in the Anglican High Church community. The Church of St. Mary the Less, called so to distinguish it from the University Church of St. Mary the Great, still calls itself an Anglo-Catholic church today.

He was forced from his Fellowship at Peterhouse in 1644 and fled the country. In Paris he became destitute; Abraham Cowley brought him to the attention of the exiled Queen Henrietta Maria who gained him some patronage from a Roman Cardinal. He lived for a time at the Venerable English College in Rome. Crashaw became upset with the licentious behavior of some of the Cardinal's retinue however and was moved to Loreto for safety, as a Canon of the Holy House. Soon after his arrival there he died, on August 25, 1649. There is a rumor of poisoning by that faction of the Cardinal's retinue.

Richard Crashaw is one of the Metaphysical Poets, remarkable for the brilliance and extravagance of his language and imagery. Here is an example of his simpler style of verse:

Two went up to the Temple to Pray

Two went to pray? Or rather say
One went to brag, th'other to pray

One stands up close and treads on high,
Where th'other dates not lend his eye.

One nearer to God's altar trod;
The other to the altar's God.

Crashaw was also influenced by the mysticism of St. Teresa of Avila and composed three poems in her honor, the most famous being "The Flaming Heart."

Abraham Cowley wrote an elegy to his friend, praising him as "poet and saint" and proclaiming that he, Abraham, "a Catholic will be/So far at least, Great Saint, to pray to thee" while defending Crashaw's leaving the Church of England for "Error"!