42. William's Character 1

Above all, he was humble to the servants of God, affable to the obedient and inexorable to the rebellious. He attended the offices of the Christian religion, as much as a layman was able to do; so that he was present at daily mass and heard vespers and matins. He built one monastery in England and another in Normandy. . . . No sinister means profited a bishop in those days; nor could an abbot procure advancement by purchase. He who had the best report for undeviating sanctity was most honored and most esteemed. William built another monastery near Hastings, dedicated to St. Martin. It was also called Battle Abbey, because there the principal church stands on the very spot, where, as they report, Harold was found in the thickest heaps of the slain.

King William kindly admitted foreigners to his friendship, bestowed honors on them without distinction, and was attentive to almsgiving. He also gave many possessions in England to foreign churches, and scarcely did his own munificence, or that of his nobility, leave any monastery unnoticed, more especially in Normandy. . . . Thus, in his time the monastic flock increased on every side and monasteries arose, ancient in their rule but modern in building.

...

The king was of just stature, of extraordinary corpulence, and of fierce countenance. His forehead was bare of hair. He was of such great strength of arm that it was often matter of surprise that no one was able to draw his bow, which he himself could bend when his horse was at full gallop. He was majestic, whether sitting or standing; of excellent health, so that he was never confined with any dangerous disorder, except at the last; and passionately devoted to the pleasures of the chase. . . . He gave sumptuous and splendid entertainments at the principal festivals; passing Christmas at Gloucester, Easter at Winchester, and Pentecost at Westminster. At these times a royal edict summoned thither all the principal persons of every order,

1 William of Malmesbury, Gesta regum Anglorum, bk. iii.

that the ambassadors from foreign nations might admire the splendor of the assemblage and the costliness of the banquets. Nor was he at any time more affable or indulgent; in order that his guests might proclaim universally how his generosity kept pace with his riches. . . .

His anxiety for money is the only thing for which he can deservedly be blamed. Money he sought all opportunities of scraping together, he cared not how; he would say and do almost anything, where the hope of money allured him. I have here no excuse whatever to offer, unless it be, as some one has said, that "Of necessity, he must fear many, whom many fear.” For, through dread of his enemies, he used to drain the country of money, with which he might retard or repel their attacks; very often, where strength failed, purchasing the forbearance of his enemies with gold.

43. Death of William 1

In the month of August, 1087, when the corn was ripe on the ground, the clusters on the vines, and the orchards laden with fruit in full abundance, he collected an army and entered France in a hostile manner, trampling down and laying everything waste. . . . At last he set fire to the city of Maintes, where the church of St. Mary was burnt, together with a recluse who did not think it justifiable to quit her cell even under such an emergency; and the whole property of the citizens was destroyed. Exhilarated by this success, while furiously commanding his people to add fuel to the conflagration, he approached too near the flames, and contracted a disorder from the violence of the fire and the intenseness of the autumnal heat. Some say that his horse, leaping over a dangerous ditch, inflicted on him an internal injury. William sounded a retreat and returned to Rouen. As the malady increased, he took to his bed. His physicians, when consulted, affirmed that death was inevitable. On hearing this, he filled the house with his

1 William of Malmesbury, Gesta regum Anglorum, bk. iii.

lamentation, because death had suddenly seized him before he could effect that reformation of his life which he had long meditated.

Recovering his fortitude, however, William performed the duties of a Christian in confession and received the communion. Reluctantly, and by compulsion, he bestowed Normandy on his son Robert; to William he gave England; while Henry obtained his maternal possessions. He ordered all his prisoners to be released and pardoned, and his treasures to be brought forth and distributed to the churches. He also gave a certain sum of money to repair the church which had been burnt. Thus rightly ordering all things, he departed this life on the sixth of September, in the fifty-ninth year of his age. . . .

His body, embalmed after royal custom, was brought down the river Seine to Caen, and there consigned to the earth. A large number of the clergy attended the funeral, but few of the laity were present. Here might be seen the wretchedness of earthly vicissitude; for the man who was formerly the glory of all Europe, and more powerful than any of his predecessors, could not find a place of everlasting rest, without contention. A certain knight, to whose patrimony the place pertained, loudly exclaiming at the robbery, forbade the burial. He said that the ground belonged to himself by inheritance; and that the king had no claim to rest in a place which he had forcibly invaded. Whereupon, at the desire of Henry, the only one of his sons who was present, a hundred pounds of silver were paid to settle this audacious claim.

CHAPTER X

MONASTIC LIFE IN THE TWELFTH CENTURY 1

A LITTLE book in Latin, written by an inmate of the Benedictine monastery of St. Edmundsbury, presents a vivid picture of monastic life in medieval England. Of Jocelin, the author, we know almost nothing, except that he held several minor offices in the monastery and thus came into intimate relations with Samson, its abbot. Samson is the central figure and, so to speak, the hero of Jocelin's story. "I have undertaken," he declares in his preface, "to write of those things which I have seen and heard... and I have related the evil as a warning and the good for an example."

2 44. The Choice of an Abbot

The abbacy being vacant, we often made supplication unto the Lord and to the blessed martyr, Edmund, that they would give us and our church a fit pastor. Three times in each week did we prostrate ourselves in the choir and sing seven penitential psalms. And there were some who would not have been so earnest in their prayers, if they had known who was to become abbot. As to the choice of an abbot, if the king 3 should grant us free election, there was much difference of opinion, some of it openly expressed, some of it privately; and every man had his own ideas.

One said of a certain brother, "He, that brother, is a good

1 The Chronicle of Jocelin of Brakelond, Monk of St. Edmundsbury, translated by L. C. Jane. London, 1907. Chatto and Windus.

2 Cronica Jocelini de Brakelonda, pp. 16-20.

3 Henry II, 1154-1189.

monk, a likely person. He knows much of St. Benedict's Rule and of the customs of the Church. It is true that he is not so profoundly wise as are some others, but he is quite capable of being abbot. Abbot Ording was illiterate, and yet he was a good abbot and ruled this house wisely; and one reads in the fable that the frogs did better to elect a log to be their king than a serpent, who devoured his subjects." Another answered, "How could this thing be? How could one who does not know letters preach in the chapter, or to the people on feast days? How could one who does not know the Scriptures have the knowledge of binding and loosing? For the rule of souls is the art of arts, the highest form of knowledge. God forbid that a dumb idol be set up in the church of St. Edmund, where many men are to be found who are learned and industrious."

Again, one said of another, "That brother is a literate man, eloquent and prudent, and strict in his observance of the Rule. He loves the monastery greatly and has suffered many ills for the good of the Church. He is worthy to be made abbot." Another answered, "From good clerks deliver us, O Lord!"

And again, one said of another, "That brother is a good husbandman; this is proved by the state of his office, and from the positions in which he has served, and from the buildings and repairs which he has effected. He is well able to work and to defend the House, and he is something of a scholar, though too much learning has not made him mad. He is worthy of the abbacy." Another answered, "God forbid that a man who can neither read nor sing nor celebrate the holy office, a man who is dishonest and unjust, and who treats poor men in evil fashion, should be made abbot."

Again, one said of another, "That brother is a kindly man, friendly and amiable, peaceful and calm, generous and liberal, a learned and eloquent man, and proper enough in face and gait. He is beloved of many within and without the walls, and such a one might become abbot to the great honor of the Church, if God wills." Another answered, "It is no credit, but