The Chronicle of Jocelin of Brakelond Part 10

Reginald of Brockley, one knight's fee in Brockley.

Simon of Patteshall, half a knight's fee in Whatfield.

Peter Fitz Alan, half a knight's fee in Brockley.

Ralph of Presseni, half a knight's fee in Stanningfield.

Richard of Ickworth, two knights' fees, in Ickworth and in w.a.n.gford.

Robert of Horning, half a knight's fee in Horning.

Walter of Saxham, one knight's fee, in Ashfield and in Saxham.

William of Wordwell, half a knight's fee in Whelnetham.

Norman of Risby, half a knight's fee in Risby.

Peter of Livermere and Alan of Flempton, one knight's fee in Livermere and Ampton.

Roger of Morieux, one knight's fee in Thorpe.

Hugh of Eleigh, in Eleigh, and in Preston, and in Bradfield, two knights' fees.

Stephen of Brockdish, one fourth part of a knight's fee in Brockdish.

Adam of Barningham, one fourth part of a knight's fee in Barningham.

William of Wordwell, in Little Livermere and in Wordwell, one fourth part of a knight's fee.

The total is fifty-two fees and one-half and one quarter.

Now Geoffrey Ruffus, one of our monks, although he deported himself in somewhat too secular a manner, yet was a useful person to us in the keeping of the four manors of Barton, Pakenham, Rougham, and Bradfield, where there had often been heretofore a deficiency in the farms. But the abbot, although hearing of the evil report of his continence, yet winked at it for a long time, most likely because Geoffrey seemed to be serviceable to the community. At length, when the truth was known, the abbot suddenly made a seizure of his chests, put them in the vestry, and caused all the stock of the different manors to be kept most closely, and remanded Geoffrey to the cloister. There was found much gold and silver, to the value of two hundred marks, the whole of which the abbot said was to be laid by for the purpose of making the front of the shrine of St. Edmund.

On the feast of St. Michael it was decreed in chapter that two brethren, not one alone, should succeed to the keepers.h.i.+p of the manors, whereof one was Roger of Hingham, who promised before us all that he was willing and able to undertake the charge of the manors and cellary together. The abbot gave his a.s.sent thereto, but the convent was reluctant. And Jocell, who had well and carefully managed his office, and for two years had been in charge of the cellary without incurring debt, as other cellarers had used to do, was deposed from the cellary and was made sub-cellarer. But at the end of the year, Roger, on rendering account of his receipts and outgoings, affirmed that he had received sixty marks from the stock of the manors to supply the deficiency of the cellarer. Therefore, upon counsel being taken, it was resolved that Jocell should be restored to the cellary; and Mildenhall and Chebenhall and Southwold were granted to him. The other manors were committed to Roger and Albin, and were divided from the cellary, lest the manors should be ruined by the cellary, or the cellary be ruined by the manors.

Adam of c.o.c.kfield being dead, the abbot could have had three hundred marks for the wards.h.i.+p of the only daughter of the same Adam; but because the grandfather of the damsel had taken her away privily, and inasmuch as the abbot was not able to obtain seisin of the damsel, unless by the aid of the archbishop, the abbot granted that wards.h.i.+p to Hubert, Archbishop of Canterbury, for the consideration of one hundred pounds. The archbishop, for five hundred marks, granted to Thomas de Burgh, the brother of the King's chamberlain, that same wards.h.i.+p; and the damsel was delivered to him, with her rights, by the hand of the abbot. Thomas, therefore, at once required the seisin of these manors, which we had in our hands after the death of Adam--c.o.c.kfield, Semer, and Groton--we believing that we had power to retain all of them in our demesne, or at least two of them, Semer and Groton; both because Robert of c.o.c.kfield, being on his deathbed, had publicly affirmed that he could claim nothing by right of inheritance in these two manors, and also because Adam, his son, had re-a.s.signed to us those two manors in full court, and had made his charter thereof, wherein it was contained that he holds those two manors by the permission of the convent during his life only.

Thomas, therefore, suing a writ of recognition thereof, caused the knights to be summoned, that they should come to be sworn before the King at Tewkesbury. Our charter read in public had no force, for the whole court was against us. The oath being administered, the knights said that they knew nothing about our charters, or of any private agreements; but this they said they did believe, that Adam and his father and his grandfather, for a hundred years back, had holden the manors in fee-farm, one after the other, on the days of their respective deaths. Thus we were disseised by the judgment of the court, after much trouble and many charges expended, saving nevertheless our ancient fee-farm rents payable annually.

The lord abbot seemed to be "misled by a certain appearance of right," because, forsooth, the Scripture saith, "I will not give my glory to another." The abbot of Cluny coming to us, and received by us in such wise as he ought, our abbot would not give place, either in chapter or in the procession on Sunday, but he must needs sit and stand in the middle between the abbot of Cluny and the abbot of Chertsey. Wherefore divers thought different things, and many expressed their feelings in various ways.

CHAPTER XVI

THE ELECTION OF A NEW PRIOR

Robert the prior was at this time in a dying state; but while he was yet alive many opinions were uttered as to appointing a new prior.

Some one, therefore, related to us, that the abbot sitting in the choir, and steadfastly beholding all the brethren from the first to the last, found no one upon whom his spirit might rest to make him prior, save Herbert his chaplain. By these and similar acts the will of the abbot was made apparent to most of us. One of us hearing this, answered that it was not to be believed; a.s.serting "that the abbot, a diligent and prudent man, to such a man, a youth and almost beardless novice of twelve years, who had only become a cloister monk four years ago, not approved in the cure of souls, nor in doctrinal learning--to such a one," said he, "he will never give the priorate."

Now, when the prior died, the abbot was staying in London; and a certain person said, "A month has scarcely elapsed since the abbot made Herbert the chaplain, sub-sacrist, and when he committed that office to him, in the chapel of St. Nicasius, he promised that if he could, by any means, make him prior, he would use his utmost exertions on his behalf." Some one hearing of this, who was desirous of making himself agreeable to the abbot and the future prior, most urgently solicited many of us, seniors and juniors alike, that when the opportunity presented itself they would nominate Herbert, at least with some others, for prior. He affirmed that by this means they would gratify the abbot, for such indeed was his desire.

There certainly were many of us, as well of the seniors as the juniors, who a.s.serted that the same Herbert was an amiable and affable man, and worthy of much honour. Also, there were some--few in number, indeed, but whose advice was more respected, and who belonged to the wiser part of the convent--who were desirous of promoting Master Hermer the sub-prior to be prior, as being an experienced, learned and eloquent man, skilful and expert in the cure of souls, who at that time had governed the cloister for fourteen years in good discipline, an approved sub-prior, and well known. This man, I say, they were desirous of preferring, according to that saying of the wise man, "believe an experienced master."

But the greater number of us secretly grumbled in opposition, saying that he was a pa.s.sionate, impatient, restless, fussy and fretful man, a litigious person, and a disturber of peace, deriding him, and saying, "The discretion of a man deferreth his anger, and it is his glory to pa.s.s over a transgression." Also, another one said, "This one thing, as being a scandal, is to be much guarded against, namely, that if the sub-prior be removed, henceforward learned clerks will not deign to take on them the religious habit in our house, if it should happen that any dumb image be set up, and a wooden log be preferred in such a convent as ours." And the same brother added somewhat more, saying that a person to be prior of our convent, should be such a one that if any question of great importance arose in the abbot's absence concerning ecclesiastical or secular affairs, it might be referred to the prior, as being the highest and most discreet person.

A certain one of our brethren, hearing these and such like things, said, "What good is it that ye multiply so many and such sayings?

When the abbot comes home, he will do as he pleases about it. Perhaps he may seek the advice of each of us singly, and with great show of formality; but in the end, by allegations and by plausible reasonings and circ.u.mlocutions, he will at last come down to the fulfilment of his own desire; and the affair will end as he has all along intended."

The abbot, therefore, having returned, and sitting in chapter, set forth to us amply and eloquently enough what sort of man ought to be appointed prior. John the third prior answered, in the presence of us all, that the sub-prior was a worthy and fit person. But the greater number immediately opposed, saying, "A man of peace, let a man of peace be given us." Two of us, therefore, replied to them, saying that a person should be appointed who knew how to direct the souls of men, and to distinguish "between leprosy and leprosy," which saying gave great offence, for it seemed to favour the part of the sub-prior. But the abbot hearing this uproar, said that he would after chapter hear what each had to say, and so proceed advisedly in the business, and upon the morrow would dispatch it as he thought fit.

In the meantime some one said that the abbot would go through this formality in order that the sub-prior should be cautiously shelved from the office of prior, as if it had been done by the advice of the convent, not by the desire of the abbot; and so he, the abbot, would be held excused, and by this policy the mouth of them that speak lies should be stopped.

On the morrow the abbot, as he sat in chapter, wept sorely, saying that he had pa.s.sed the whole night without sleep, for sheer anxiety and apprehension that he might chance to nominate one who was displeasing to G.o.d. He swore upon peril of his soul that he would nominate four of us who, according to his opinion, were most serviceable and fit, so that we should choose one from those four.

Therefore the abbot, in the first place, named the sacrist, whom he well knew to be infirm and insufficient, as the sacrist himself testified with an oath. Forthwith, in the presence of all, he named John the third prior, his cousin, and Maurice his chaplain, and the before-named Herbert, all indeed young men, of about forty years old or under, and all of them of moderate learning, and, so far as respects the cure of souls, rather requiring to be taught than learned therein, nevertheless apt to learn.

These three the abbot nominated and preferred, pa.s.sing over the sub-prior, and pa.s.sing by many others of the seniors and elders, experienced and learned men, some who had formerly been masters of the schools, as well as all others. The abbot dwelt long in speaking of and commending the person of John in many respects; but, nevertheless, on the other side, alleged that the great number of his relations in this province would lie heavy on his neck if he were prior.

Now, when the abbot was about to allege the same thing concerning Maurice (and he could with reason do it), so that in a roundabout way he should come to make mention of Herbert, his discourse was interrupted by one of the elders of the convent saying, "Master precentor, you have the first voice; name Master Herbert." "He is a good man," said he. On hearing the name of Herbert, the abbot stopped speaking, and turning to the precentor, said, "I have no objection to receive Herbert if you will." On this saying, the whole convent cried out, "He is a good man; he is a good and amiable man"; and this same thing also many of the elders testified. Immediately hereupon the precentor and some one in alliance with him, and two others on the other side, arose with all haste, and put Herbert in the midst.

Herbert, indeed, at first humbly begged to be excused, saying that he was insufficient to fill such a dignity, and particularly, as he said, he was not of such perfect knowledge that he should know how to make a sermon in chapter in such manner as would become a prior. Most of those who witnessed this were amazed, and for very confusion struck dumb. However, the abbot said in answer many things to re-a.s.sure him, and as it were in disparagement of learned men, saying that he could well remember and con over the sermons of others, just as others did; and began to condemn rhetorical flourishes, and pompous words, and choice sentences, saying that in many churches the sermon in convent is delivered in French, or rather in English, for moral edification, not for literary ostentation.

After this had been said, the new prior advanced to the feet of the abbot and kissed them. The abbot received him with tears, and with his own hand placed him in the prior's seat, and commanded all that they should pay him the reverence and obedience due to him as prior.

The chapter being over, I being hospitaller, sat in the porch of the guest-hall, stupefied, and revolving in my mind the things I had heard and seen; and I began to consider closely for what cause and for what particular merits such a man should be advanced to so high a dignity. And I began to reflect that the man was of comely stature and of striking appearance; handsome and pleasant looking; always cheerful; of a smiling countenance, be it early or late; kind to all; a man calm in his bearing, and grave in his gait; polite in speech, possessing a sweet voice in chanting, and expressive in reading; young, strong, of a healthy body, and always in readiness to undergo travail for the needs of the church; skilful in conforming himself to every circ.u.mstance of place or time, either with ecclesiastics, clerks or seculars; liberal and social, and gentle in reproof; not spiteful, not suspicious, not covetous, not tiresome, not slothful; sober and fluent of tongue in the French idiom, as being a Norman by birth; a man of moderate understanding, who, if "too much learning should make him mad," might be said to be a perfectly accomplished man.

When I regarded these things I said in my mind, such a man would become very popular, but "there is nothing every way blessed," and I wept for joy, saying that "G.o.d hath visited his people; as the Lord pleased, so it hath been done." But of a sudden another thought occurred to me: "Be cautious in your praise of a new man, for honours alter manners, or rather they show them. Wait and see who and what sort of men will be his counsellors, and to whom he will give ear, for each thing naturally draws to its like. The event will prove his doings, and therefore be sparing in your praises."

On the same day certain unlearned brethren, as well officials as cloister-folk, came together, and "whetted their tongues like a sword that they might shoot privily at" the learned, repeating the words of the abbot, which he had that day spoken, as it were to the prejudice of the learned. Thus they said to one another, "Now let our philosophers take to their philosophies: now is it manifest what their philosophies are worth. So often have our good clerks declined in the cloister that they are now declined. So much have they sermonized in chapter that all are driven away. So much have they spoken of discerning between leprosy and leprosy that as lepers they are all put out. So often have they declined _musa_, _musae_, that all of them are reckoned musards" (drivellers). These and such like things certain uttered in ridicule and scandal of others, justifying their own ignorance: they condemned the knowledge of polite learning, and disparaged learned men, being very merry, and expecting great things, which, in all probability, will never come to pa.s.s, for "Hope of good is often deceived in its expectation."

CHAPTER XVII

THE ABBOT'S FOIBLES

The wise man hath said, "No one is in every respect perfect"; nor was the abbot Samson. For this reason let me say this, that according to my judgment the abbot was not to be commended when he caused a deed to be made and ordered the same to be delivered to a certain servant of his, for him to have the sergeanty of John Ruffus, after the decease of the same John. Ten marks, as it was said, "did blind the eyes of the wise." Wherefore, upon Master Dennis, the monk, saying that such an act was unheard of, the abbot replied: "I shall not cease from doing as I like a whit the more for you than I would for that youngster." The abbot also did the like thing in respect of the sergeanty of Adam the infirmarer, upon payment of one hundred s.h.i.+llings. Of such an act it may be said, "A little leaven leaveneth the whole lump."

There is, also, another stain of evil doing, which I trust in the Lord he will wash away with tears, in order that a single excess may not disfigure the sum total of so many good deeds. He built up the bank of the fish-pond at Babwell so high, for the service of a new mill, that by the keeping back of the water there is not a man, rich or poor, who has land near the water, from the gate of the town to Eastgate, but has lost his garden and his orchards. The pasture of the cellarer, upon the other side of the bank, is spoilt. The arable land, also, of the neighbouring folk has been much deteriorated. The meadow of the cellarer is ruined, the orchard of the infirmarer has been flooded by the great flow of water, and all the neighbouring folk are complaining thereof. Once, indeed, the cellarer argued with him in full chapter, upon this excessive damage; but he, quickly moved to anger, made answer, that his fish-pond was not to be spoilt on account of our meadows.

The Dean of London writes thus in his chronicles: "King Henry the Second, having conferred with the archbishop and bishops concerning the vacant abbacies, so far observed the rule of the canons in appointing abbots, that it was the custom to appoint them upon votes solicited from other houses; thinking, perhaps, that if pastors were set up in every place from their own body," a previously contracted familiarity would afford impunity to vice, and old acquaintances.h.i.+p would give indulgence to wickedness, and thereby too great remissness would obtain in cloisters. Another has said: "It does not seem fit that a pastor should be elected from his own house, but rather from some other house; because, if he is taken from elsewhere he will always believe, according to the greatness of the monastery which he has undertaken to rule, that many are good men and true, whose advice he will seek if he is a good man, and whose honesty he will fear if he is a bad one. But a servant of the house, better knowing the ignorance, inability and incompetence of every one, will the more carelessly serve therein, mixing square with round."

The monks of Ramsey followed this line of reasoning; for in those days, when they were able to choose one of their own body, on two occasions they chose an abbot from other houses.

In the year of grace one thousand two hundred and one there came to us the abbot of Flay, and through his preaching caused the open buying and selling which took place in the market on Sundays to be done away with, and it was ordained that the market should be held on the Monday. The like the abbot brought to pa.s.s in many cities and boroughs of England.