The Portable Medieval Reader

by James Bruce Ross

  In the year 1429, therefore, on the festival of the Conversion of St. Paul, I was sent to Ludinkerka, where we carried forward the reformation already begun, repairing the choir, refectory, dormitory, and other buildings of the monastery, and taking in clerks for its new reformation, and instructing them according to rule and discipline; and in like manner lay brethren and servants.

  When, therefore, in obedience to the apostolic see (for the pope had laid the diocese of Utrecht under his ban; and the Lord Rudolph of Defolt, whom the towns of Deventer, Zwoll, and Campen, with their adherents set up, and the Lord Zweder of Culenborch, to whom the pope had given it, were striving for the bishopric), all the monks of the Overyssel district were compelled to leave it, the prior of Mount St. Agnes, of our order, by the advice of the prior of Windesheim, with all his convent, came to Ludinkerka with the lay brethren and servants, and completely reformed the monastery there, according to the rule of our order, in every particular. And there are now more than fifty persons, as well brethren as laity, faithfully serving the Lord God in the simplicity of their hearts day and night, and maintaining themselves on the fields and pastures, which are very rich, and well suited for cattle; the name of abbot being exchanged for that of prior, owing to its incorporation into our chapter of Windesheim. Therefore, “my song shall be alway of the loving-kindness of the Lord,” who hath made me a partaker of all the good that shall be done there for evermore. For at first we suffered a great deal for the want of furniture and other necessary things; and, there being very few trees in that part of the country, the wind, in the winter time, blew round us on every side, and the cold became intense, so that, after the service of the canonical hours, I sat in bed to warm myself. And the water, even in the canals and running streams, having a salt taste from being so near the sea, which is apt to run into them, disagreed with me very much. For in all reformations or new foundations of monasteries it is necessary that the first set of monks who go there should take a great stock of patience with them, otherwise they will never be able to live there without words of disgust and murmuring; and thus, murmuring and seeking their own, instead of the things that are Jesus Christ’s, they will go away without credit and without fruit.

  From “Autobiography of John Busch,” British Magazine, vol. XIX, 1841.

  Archbishop Baldwin of Canterbury

  GIRALDUS CAMBRENSIS

  Twelfth century

  HE WAS a man of a dark complexion, of an open and venerable countenance, of a moderate stature, a good person, and rather inclined to be thin than corpulent. He was a modest and grave man, of so great abstinence and continence, that ill report scarcely ever presumed to say anything against him; a man of few words; slow to anger, temperate and moderate in all his passions and affections; swift to hear, slow to speak; he was from an early age well instructed in literature, and bearing the yoke of the Lord from his youth, by the purity of his morals became a distinguished luminary to the people; wherefore voluntarily resigning the honour of the archlevite [arch deacon], which he had canonically obtained, and despising the pomps and vanities of the world, he assumed with holy devotion the habit of the Cistercian order; and as he had been formerly more than a monk in his manners, within the space of a year he was appointed abbot, and in a few years afterwards preferred first to a bishopric, and then to an archbishopric; and having been found faithful in a little, had authority given him over much. But, as Cicero says, “Nature has made nothing entirely perfect”; when he came into power, not laying aside that sweet innate benignity which he had always shewn when a private man, sustaining his people with his staff rather than chastising them with rods, feeding them as it were with the milk of a mother, and not making use of the scourges of the father, he incurred public scandal for his remissness. So great was his lenity that he put an end to all pastoral rigour; and was a better monk than abbot, a better bishop than archbishop. Hence Pope Urban addressed him, “Urban, servant of the servants of God, to the most fervent monk, to the warm abbot, to the lukewarm bishop, to the remiss archbishop, health, etc.”

  This second successor to the martyr Thomas, having heard of the insults offered to our Saviour and His holy cross, was amongst the first who signed themselves with the cross, and manfully assumed the office of preaching its service both at home and in the most remote parts of the kingdom. Pursuing his journey to the Holy Land, he embarked on board a vessel at Marseilles, and landed safely in a port at Tyre, from whence he proceeded to Acre, where he found our army both attacking and attacked, our forces dispirited by the defection of the princes, and thrown into a state of desolation and despair; fatigued by long expectation of supplies, greatly afflicted by hunger and want, and distempered by the inclemency of the air: finding his end approaching, he embraced his fellow subjects, relieving their wants by liberal acts of charity and pious exhortations, and by the tenor of his life and actions strengthened them in the faith; whose ways, life, and deeds, may He who is alone the “way, the truth, and the life,” the way without offence, the truth without doubt, and the life without end, direct in truth, together with the whole body of the faithful, and for the glory of His name and the palm of faith which He hath planted, teach their hands to war, and their fingers to fight.

  From Itinerary through Wales, trans. Sir R. C. Hoare (Everyman’s Library [1908]).

  A Model Parish Priest: St. Gilbert of Sempringham

  JOHN CAPGRAVE

  Early twelfth century

  THIS man Gilbert was born in that same place called Sempringham. His father was born in Normandy, his mother was a lady of this place aforesaid. His father, they say, was a knight of Normandy who came to this land with King William at the conquest and wedded the lady of this place.... Then was this man born of two bloods, Norman on the father’s side, English on the mother’s side.... So it seems that this man was not born of a wretched nation, nor in serfdom, but of people gentle, freemanly, and generous, both on the father’s side and the mother’s. He was in his youth and in his simplicity full gracious, like to Jacob, whom for his cleanness and innocence the mother Rebecca, through the inspiration of God, preferred to be lord of all his brethren, as this man is preferred to be master of all this religion.... He was at that age set to school and grounded in those sciences which they call liberal, as grammar, rhetoric, logic, and such others. But his heart at that time was more inclined to learn good manners than subtle conclusions.... Because afterward he was ordained to be a teacher of virtuous living, it was fitting that he should first be a disciple in the school of honesty. In all his youth he was clean from such vices as children have, like lying, wanton raging, and other stinking conditions. Even then he began to be like a religious man, to which life he was applied by God.

  In that same secular life and at that tender age, he followed, as he could and might, the rules of religious life, and to those over whom he had any power he full benignly gave example to follow the same rules. For first he was a master of learning to the little ones, such as learn to read, spell, and sing. The children who were under his discipline he taught not only their lessons in the book, but besides this he taught them to play in due time, and he taught that their play should be honest and merry without clamour or great noise. For though he had not at that time experience of the good customs which are used among religious men in monasteries, yet our Lord God had at that age put in his breast these holy exercises, for he taught the disciples whom he had to keep silence in the church; all at one hour to go to bed, and also to rise to their lessons; they all went together to their play or any other thing. His greatest labour and desire was to win souls to God with word and also example, for the best sacrifice unto God is the jealous love of souls....

  When he was promoted to the order of priesthood, and had souls in governance, and also had received power to make ministration of the spiritual gifts which by virtue of our Lord’s blood are left in the church, then as a true steward of his Lord’s treasure ... the word of good exhortation was not hid in him, but he dealt it out freely to
those who would learn. For his auditors were so endowed with learning that it seemed in all their governance they had been nourished in the monastery among the servants of God. They engaged in no insolent drinkings, no long sitting there, nor used to run to wrestlings, bear-baitings, and such other unthrifty occupations, which some men nowadays prefer before divine service; this they did not, but they used to pray devoutly in the church, to pay their tithes truly, to walk about and visit poor men, to spend their goods in such a way as is pleasant to God and a comfort to the poor. Whoever had seen them within the church might soon discern whether they were Gilbert’s parishioners or not, he had taught them so well to bow their backs and their knees to God, and so devoutly to say their beads.

  From Life of St. Gilbert, J. J. Munro, ed. (London: Early English Text Society, Orig. Ser., no. 140, 1910); trans. M.M.M.

  An Attempt to Enforce Clerical elibacy

  ORDERICUS VITALIS

  1119

  GEOFFREY, the archbishop, having returned to Rouen from attending the council at Reims, held a synod in the third week of November, and stirred up by the late papal decrees, dealt sharply and rigorously with the priests of his diocese. Among other canons of the council which he promulgated was that which interdicted them from commerce with females of any description, and against such transgressors he launched the terrible sentence of excommunication. As the priests shrunk from submitting to this grievous burden, and in loud mutterings among themselves vented their complaints of the struggle between the flesh and the spirit to which they were subjected, the archbishop ordered one Albert, a man free of speech, who had used some offensive words, I know not what, to be arrested on the spot, and he was presently thrust into the common prison.

  This prelate was a Breton and guilty of many indiscretions, warm and obstinate in temper, and severe in his aspect and manner, harsh in his censures, and, withal, indiscreet and a great talker. The other priests, witnessing this extraordinary proceeding, were utterly confounded; and when they saw that, without being charged with any crime or undergoing any legal examination, a priest was dragged, like a thief, from a church to a dungeon, they became so exceedingly terrified that they knew not how to act, doubting whether they had best defend themselves or take to flight. Meanwhile, the archbishop rose from his seat in a violent rage, and hastily leaving the synod, summoned his guards, whom he had already posted outside, with instructions what they were to do. The archbishop’s retainers then rushed into the church with arms and staves, and began to lay about them, without respect of persons, on the assembled clergy, who were conversing together. Some of these ecclesiastics ran to their lodgings through the muddy streets of the city, though they were robed in their albs; others snatched up some rails and stones which they chanced to find, and stood on their defence; whereupon their cowardly assailants betook themselves to flight and sought refuge in the sacristy, followed closely by the indignant clergy. The archbishop’s people, ashamed of having been discomfited by an unarmed, tonsured band, summoned to their aid, in the extremity of their fury, all the cooks, bakers, and scullions they could muster in the neighbourhood, and had the effrontery to renew the conflict within the sacred precincts. All whom they found in the church or cemetery, whether engaged in the broil or innocently looking on, they beat and cuffed, or inflicted on them some other bodily injury.

  Then Hugh of Longueville and Ansquetil of Cropus, and some other ecclesiastics of advanced age and great piety, happened to be in the church, conversing together on confession and other profitable subjects, or reciting, as was their duty, the service of the hours to the praise of God. The archbishop’s domestics were mad enough to fall on these priests, treated them shamefully, and so outrageously, that they hardly restrained themselves from taking their lives, though they asked for mercy on their bended knees. These old priests, being at length dismissed, made their escape from the city as soon as they could, together with their friends who had before fled, without stopping to receive the bishop’s licence and benediction. They carried the sorrowful tidings to their parishioners and concubines, and, to prove the truth of their reports, exhibited the wounds and livid bruises on their persons. The archdeacons, and canons, and all quiet citizens, were afflicted at this cruel onslaught, and compassionated with the servants of God who had suffered such unheard-of insults. Thus the blood of her priests was shed in the very bosom of Holy Mother Church, and the holy synod was converted into a scene of riot and mockery.

  The archbishop, overwhelmed with consternation, retired to his private apartments, where he concealed himself during the uproar, but shortly afterwards, when the ecclesiastics had betaken themselves to flight, as we have already related, his wrath subsided, and going to the church, he put on his stole, and sprinkling holy water, reconciled the church which he had polluted and his sorrowing canons.

  From Ecclesiastical History, trans. T. Forester (London: Bohn, 1853-56).

  The Habits of Priests in Normandy

  ODO OF RIGAUD

  Thirteenth century

  A VISITATION OF RURAL CHURCHES BY ARCHBISHOP ODO OF RIGAUD

  FEBRUARY 1248. We visited the deanery of Brachi near St. Just.

  We found that the priest of Ruiville was ill-famed with the wife of a certain stonecarver, and by her is said to have a child; also he is said to have many other children; he does not stay in his church, he plays ball, he does not stay in his church, and he rides around in a short coat [the garb of armed men]; we have letters from him [of confession], and they are written on folio 125.

  Also, the priest of Gonnetot is ill-famed with two women, and went to the pope on this account, and after he came back he is said to have relapsed; also with a certain woman of Waletot.

  Also, the priest of Wanestanville, with a certain one of his parishioners whose husband on this account went beyond the sea, and he kept her for eight years, and she is pregnant; also he plays at dice and drinks too much; he frequents taverns, he does not stay in his church, he goes hawking in the country as he wishes; we imposed on him a penance which is found on folio 125.

  Also, the priest of Brachi, with a certain woman, and because she left the home of that priest, he goes to eat with her, and has his food and flour brought to her house. The chaplain of Brachi frequents taverns. Simon, the priest of St. Just, is pugnacious and quarrelsome.

  Also, the priest of Ribeuf frequents taverns and drinks to excess.

  Also, the priest of Lanfreiville drinks too much. The priest of Dufranville does not stay there and goes to England without permission.

  Also, the priest of Oville keeps his daughter with him against synodal prohibition.

  Also, the priest of Poierville is drunken, quarrelsome, and a fighter.

  Also, Henry of Evrard Mesnil is ill-famed of incontinence.

  Also, Walter, parson of St. Just, is ill-famed with Ma-tilde de Kaletot.

  Also, the priest of Crochet is incontinent, and after he was corrected is said to have relapsed, and he has a child of a certain woman which was sent to Lunerai to be baptized there.

  Also, Ralph, priest of Essources, is gravely ill-famed of incontinence.

  Also, the parson of Rouville does not stay in his church.

  Also, the priest of Gorray is ill-famed with a certain one.

  Also, Laurence, the priest of Longeuil, keeps the wife of a certain one who is out of the land, and she is called Beatrice Valeran, and he has a child by her.

  THE SINNERS SELF-CONFESSED

  To all who shall read this, William, priest of Guilemerville, greetings in the Lord. Know that when I was accused before the reverend father Odo, by God’s grace archbishop of Rouen, of this, namely, that I was wont to drink in taverns and to take off my vestments there, and to play at dice, and to pawn the books of my church, the infamy of which I admitted in the presence of the said father; wishing that the said father should not proceed against me as harshly as he is able, I humbly sought from him not justice but pity, and I promised and swore to him, with the holy Gospels before me, and my han
d placed on my heart, that if it happens again that I am accused of the aforesaid vices or any others and found guilty concerning this, so that I cannot canonically purge myself, I will surrender my church of Guilemerville to the will of the said father wholly and simply, and without the noise of a trial, and I will consider it as surrendered nor will I claim anything in it from then on for any reason whenever I shall be questioned about this by the said father. In the presence of the venerable men: Peter, archdeacon.... In witness of this thing I have handed over to the said father these words sealed with my own seal, given at Mont Alacre, in the year of our Lord 1260, on Friday before the feast of the Holy Cross.