Anselm

ON SAINT ANSELM

ARCHBISHOP OF CANTERBURY IN ENGLAND,

YEAR 1109.

Anselm, Archbishop of Canterbury, in England (St)

BY G. H.

St Anselm had an illustrious writer of his affairs, a Canterbury monk, named Eadmer or Edmer, who was with him throughout the whole time of his Archbishopric, a continual companion in labour and journey, Eadmer or Edmer wrote while he lived. Now Eadmer edited first of all in the year 1122 a History of Novelties in England in six books, which John Selden, a History of Novelties in England, published in London in the year 1623, saying in the preface that he did this on account of the singular excellence of the work, which he asserts is seen both in the matter itself and in the outstanding judgment of the author in narrating, with equal faith, and with not contemptible elegance of style. Which particulars more fully explained may be seen in Selden. Eadmer himself below in book 2 no. 37 on the occasion of the Council of Bari thus testifies of himself: Among these things I was present through all to Father Anselm, that is, prepared for his service. with great diligence, And because from infancy it was my custom, always to consider with diligent attention the new things which perhaps, but especially in ecclesiastical matters, occurred, and to commend them to memory; the arranged Council, the places and orders of persons, the modes and examinations of causes, with perhaps a curious rather than sagacious mind and eye here and there, as one who had not seen such things before, I observed with modest gaze. Which his diligence shines in the whole work. Now of the said six books, out of love for St Anselm he testifies that he composed the four prior books for the sake of describing his History, out of love for St Anselm. near the beginning of the fifth book, as from the Appendix plucked thence below is clear. These four books therefore we here give, except the former part of the first book, which pertains to B. Lanfranc, which things pertain to him we here give, the predecessor of St Anselm in the Archbishopric, to illustrate his Life.

[2] The same Eadmer or Edmer wrote besides in two books the Life of St Anselm: and in the former indeed he comprehends the deeds done before the Episcopate assumed, in the latter he describes the more illustrious deeds done in the Episcopate itself up to his death; the same wrote his Life, but with what variety he delivers all these things in the History of Novelties and in this Life, he himself more fully explains in the Prologue of this: namely, that in the History those things which were done between the Kings of the English and Archbishop Anselm, are designated with unshaken truth: but in the Life are contained those things which seem to pertain to his private conversation, or to the quality of his morals, or to the exhibition of miracles: and finally he declares, that to those who wish to know his acts fully neither this without that, nor that without this can suffice. We therefore, following Eadmer's admonition, which we edit in the first place. give both, and in the first place the Life, because all things in it are designated from his birth until his death: then we subjoin those things which in the History of Novelties are found pertaining to St Anselm, and in them very many things which have hitherto been hidden, whether they be councils held, or things treated in them, or also his letters to the Supreme Pontiffs, or their responses to him. But how great and in what estimation with St Anselm Eadmer was with Urban II, we can gather from William of Malmesbury, who in book 1 On the Deeds of the Pontiffs, treating of St Anselm, thus writes: A pertinacious observer of obedience, though the Archbishop was of free power, He had been given by Pope Urban II to the Saint as director, he asked Pope Urban to propose to him someone by whose commands he might dispose his life. He presented Eadmer: whose commands Anselm held in such esteem, that when he had placed him in bed, not only would he not rise without his precept, but not even turn on his side. Thus Malmesbury, owing to Eadmer this part of his Histories. The first to publish the Life of St Anselm at Antwerp from his own press in the year 1551 was John Gravius; and those who afterwards edited the same before his works, and with them Laurentius Surius, and others following them, wrongly called Edinerus by some. call the author Edinerus, from the error of copyists alone, who divided the letter m, placing in its place the letters i and n. Now Eadmerus and Edmerus are the same, as also Eadgarus and Edgarus, Eadmundus and Edmundus, Eadwardus and Edwardus, Ealredus and Elredus: in which Ea was a diphthong among the old English.

[3] St Anselm was born at Aosta around the year of Christ one thousand and thirty-three: St Anselm born in the year 1033 who in the 27th year of his age, as is said below in book 1 of the Life no. 8, was made a monk at Bec: but that the year of Christ 1060 then was is indicated in the Chronicle of Bec, he becomes a monk in the year 1060. edited with the works of B. Lanfranc, who was then Prior there: but as is handed down in the same Chronicle, when in the year of the Lord 1063 Lanfranc received the governance of St Stephen of Caen, Anselm was made Prior of Bec, when for three years he had been without Prelacy, Prior in the year 1063 therefore his election to the Priorate is to be referred to the following year 1063. But when Herluin, the first Abbot of Bec, died on the 26th of August in the year 1078, a few days intervening, Abbot 1078 Anselm was elected Abbot of the same place, who had been Prior for fifteen years. In the following year, on the festival of St Peter which is called of the Chair, he was blessed as Abbot in the church of Bec by the Bishop of Évreux, Gilbert. Thus the Chronicle of Bec: in which again are indicated the fifteen years of his governance, after he had been constituted Abbot and then was designated and acclaimed Archbishop of Canterbury in the year 1093, Archbishop 1093 on the day before the Nones of March, on the first Sunday of Lent, and consecrated on the day before the Nones of December. As these are read in book 1 of the History of Novelties below no. 9 and 13. The Saint excused himself, because he was aged and intolerant of all earthly labour, that is, being sixty years old. At last St Anselm died on the 11th day before the Kalends of May, dead in the year 1109, and on the following day, which was the Lord's Supper, was buried, in the year of the Incarnate Word 1109, the ninth of the reign of Henry King of the English, the sixteenth of the Pontificate of the same Anselm, the seventy-sixth of his age. As Eadmer writes below in book 4 of the History no. 57 and book 2

of the Life no. 73, where however in the earlier editions a typographical error had crept in, which we have corrected, on the fourth feria of Holy Week. when the year of the Pontificate was noted as XIII, which was XVI. In the said year 1109, with the lunar cycle 8, solar 26, Dominical letter C, Easter was celebrated on April 25, and thus the fourth feria of Holy Week fell on the 21st day of the same month, on which according to this Life St Anselm died.

[4] On the said 21st day of April the sacred memory of St Anselm is inscribed in today's Roman Martyrology in these words: memory in the sacred calendars on April 21. At Canterbury St Anselm Bishop, conspicuous for sanctity and doctrine. Similar things or even much more are read in the Ms. Florarium Sanctorum, in the Martyrology printed at Cologne and Lübeck in the year 1490, in the additions of Grevinus and Molanus to Usuard, in the Anglican and Gallican Martyrologies, likewise with Galesinius, Canisius, Wion, Dorganius, Menardus and Bucelinus in the monastic Martyrologies, and Ghinius in the Natales of Saints Canons. At Cologne Agrippina among the very many monasteries also of holy women there is one of Carmelite Virgins in Butgassea street; among whom St Anselm is venerated on this day, Relics at Cologne, because the upper part of his head is preserved there. Concerning that monastery and its sacred Relics Giles Gelenita treats in On the Greatness of Cologne Agrippina book 3, Syntagma 76, likewise on this day in the Fasti Agrippinenses and Saussay in the supplement of the Gallican Martyrology. A part from the shoulder-blade, brought by Emperor Charles IV from lower Germany in the year 1372, at Prague, is preserved at Prague in the Metropolitan church of St Vitus, as the Diary of Relics recently published by the Dean of the same church testifies. at Bologna, Masini in his Bononia Perlustrata hands down that some Relics of St Anselm are in the church of St Stephen and St Nicholas in the street of St Felix.

[5] Francis Maurolycus in his Martyrology does not mention St Anselm on this 21st of April, by some he is celebrated on July 5, but on July 5 has these things: On the same day of Anselm of Canterbury Bishop and Doctor celebrated in the Church. With Maurolycus the same is referred again by Galesinius, Canisius, Wion, and others. Peter of Natalibus preceded in book 6 of the Catalogue chapter 56, and this is wrongly considered the day of death, where after a long eulogy he has these things: Famous for virtues he rested in peace on the 3rd day before the Nones of July. Hence by error we think his birthday was referred by others to the said day. Yet taking this occasion the author of the Anglican Martyrology in the first edition calls it the translation of the body of St Anselm to a more eminent place in the Canterbury choir itself, whether of the translation July 5 or 3? with the aforesaid Martyrologies cited in the margin; but in these there is no mention of any translation. In the later edition of the same Anglican Martyrology the same translation is referred to the third day of July, with the aforesaid authors again cited, who on the fifth day had referred to a simple memory. In the Ms. Florarium Sanctorum on the 18th day of December these things are held: another memory Dec. 18. In England at Canterbury of St Anselm Bishop and Confessor in the year of salvation 1109. But what the reason of that memory was is not clear, when the deposition in the said Florarium is rightly celebrated on this 21st of April. No more do we understand why in the ancient Kalendar of the Milanese Missal and the Meaux Breviary the feast of St Anselm is noted on the 18th of March. and March 18.

[6] A part from the spine of the back and a part of the rib of this holy Bishop was sent from Rome to Portugal for the adornment of the Royal chapel, Relics at Antwerp. as was said in §4 before the Life of St Mary of Egypt on the 2nd day of April: how for several years there it was honoured with an office of three Lessons approved by the Royal Chaplains, and then with 34 other Relics of Saints was brought to Antwerp to the Cistercian monastery of St Saviour, we have set forth there at length. In the most solemn Translation of the year 1672, under the ninth banner of that procession, which was of Apostolic men, those relics were carried by the Assisting monks of the Abbot himself officiating with this motto, noting the year of such a festive act, AnseLMVs fIDVs CantVarIæ tVtor ("Anselm the faithful guardian of Canterbury"). It was also instituted that a similar office, as in Portugal, concerning the same, should be chanted yearly by the same Religious from the Common of Pontiffs; and there should be proposed indulgences of 40 days to those, who on this day should come to venerate the sacred Relics.

[7] The works of St Anselm Theophilus Raynaud collected, and those which he could have, with many unedited, together published in print at Lyon in the year 1630, and those which are openly spurious and wrongly ascribed to him, Books written, he set apart in a fourth part, and afterwards treated of the same in the Sacred Critics volume XI of works, in the 10th question on transfixing supposititious books, page 270 and following. Labbaeus also treats brilliantly of the same in the Historical Dissertation on Ecclesiastical Writers: which it suffices to have indicated, since as Raynaud testifies he wrote most things worthy of his genius. and Epistles: Eadmer mentions some in his Life, and he himself is scarcely second to any writer of that age. That we have some of his Epistles not yet edited, we have already said on April 2 on the occasion of St Mary of Egypt, whose Life metrically rendered was being produced from our Ms. codex. Luke d'Achery in volume 9 of his Spicilegium inserted eight others, communicated to him by our Peter Francis Chifflet; but in volume 3 page 121 he had produced one similarly unedited, written when he was still Abbot, and directed to B. Lanfranc of Canterbury together with the Monologion, which through it he offers for examination, doubting whether he should deny or grant that it should be not only read but also transcribed by the Brethren wishing. In the same volume is inserted an Ascetic treatise, found in a Ms. of the monastery of St Ebrulph among various little works of the holy Doctor: but the spicilegist himself, recognizing in it neither the style nor the genius of Anselm, some wrongly attributed to him. rightly doubts whether it can be published under his name. If the author was called Anselm, I would believe him to have been younger than this Saint, who had read certain of his works; because d'Achery asserts that he had read in Anselm some things which are found in the said treatise, especially in chapter 2 the simile of the millstones familiar to the same Father. We also have not dared to attribute to this Archbishop of Canterbury the Passion of St Fingar or Guignerus and his Companions, edited by us on March 23, although the author calls himself Anselm, although others before us had done so, finding no suitable reason for that opinion: which even now does not occur to us, and therefore we stand by our former opinion.

LIFE

By Eadmer or Edmer, monk of Canterbury, his inseparable companion in the Archbishopric.

Anselm, Archbishop of Canterbury, in England (St)

BHL Number: 0526

BY EADMER

PROLOGUE.

Since we have beheld many unusual changes of things, both in the times of our predecessors and in our days, The author writes this Life after the History of Novelties. to have happened and taken root in England, lest the changes themselves should lie wholly hidden from the knowledge of those who come after, we have handed down certain of them succinctly taken, to the memory of letters. But since that work is most concerned with this, that those things which were done between the Kings of the English and Anselm Archbishop of Canterbury, should be designated with unshaken truth, and should describe, though in rough style yet plainly, whatever at that time could become known to all who wished to know their pure history: and since it does not contain anything in itself which may seem to pertain to the private conversation, or to the quality of the morals of Anselm himself, or to the exhibition of miracles: it has pleased certain of my familiars, to lead me to this by their request; that as by describing known things to posterity, so by designating unknown things we should strive to expend some gift of my office both to future and present men: and because I took the utmost care not to offend them, I gave attention to accommodate myself to their will as much as I could. This work therefore, entitled On the life and conversation of Anselm Archbishop of Canterbury, I have taken care with God's help so to dispose, that although another work which we have marked before may for the greater part consist of the same man's conversation; nevertheless it may in its matter present the form of an entire narration, so that neither that one of this, nor this of that one, for mutual knowledge of themselves, may seem much to need: yet to those who wish to know his acts fully, neither that one without this, nor this one without that one can suffice, I declare.

BOOK I.

Deeds of St Anselm before the Episcopate.

CHAPTER I.

St Anselm's birth, studies, departure into Gaul, deliberation about the state of life to embrace.

[1] Nobly born at Aosta, About to hand down to the memory of letters the institutes of the life and conversation of Anselm Archbishop of Canterbury, first of all, with the supreme clemency and majesty of God called to my aid, I shall briefly say some things concerning the birth and morals of his parents, that hence the reader may notice from what root that came forth, which in the studies of the progeny about to be born afterwards shone. His father therefore was called Gundulsus, his mother Ermerberga. Both according to the dignity of the world nobly born, nobly they lived in the city a of Aosta. Which city, bordering Burgundy and Lombardy, produced Ermerberga from itself: Gundulsus, born in Lombardy, she made her own citizen from an outsider. They were joined by conjugal law, both not ignoble in riches, with the father prodigal, the mother frugal, but in morals in a certain part dissimilar: for Gundulsus, given to the secular life, did not so much expend care upon his things, but frequently distributed what he had without reason, so much that he was esteemed by some not only generous and beneficent, but also prodigal and a waster: Ermerberga, devoted to good studies, well conducting the care of the house, dispensing and preserving her things with discretion, performed the office of a good mistress of the household. Her morals were upright and irreprehensible, and according to right consideration supported by reason. Such was her life: in this, while she lived, she remained, in this she deserved to obtain the end of life. But Gundulsus around the day of his death, having despised the world, became a monk, and died a monk.

[2] But Anselm, their son, when he was a small boy; from a childish conception of the heavens willingly directed his attention to his mother's conversations, according as his age permitted him: and having heard that there was one God above in heaven, ruling all things, containing all things, he supposed, as a boy raised among the mountains b, that heaven rested upon the mountains, and that the court of God was there, and that it could be approached through the mountains. And when he often turned this over in his mind, it happened that on a certain night through a vision he saw that he ought to ascend the summit of the mountain, and hasten to the court of the great King God. But before he began to ascend the mountain, he saw in the plain through which he went, at the foot of the mountain, women, who were the handmaids of the King, reaping the standing crops: but they were doing this too negligently and lazily. Grieving over their laziness and reproving them, the boy proposed in his mind, that he would accuse them before the Lord King. Then the mountain

being crossed, he enters the royal court, he finds the Lord with his steward alone: he dreams that he is admitted to the table of God on the mountain. for He had sent His household, as it seemed to him, since it was autumn, to gather the harvests. Entering therefore the boy is called by the Lord. He approaches, and sits at His feet. He is questioned with pleasant affability, who he is, or whence, or what he wants. He answered to the questions, according to what he knew the matter to be. Then at the command of the Lord most brilliant bread is brought to him by the steward, and he is refreshed with it in His presence. In the morning therefore when he brought back what he had seen before the eyes of his mind, as a simple and innocent boy, he believed that he had truly been refreshed in heaven from the bread of the Lord, and so openly asserted this before others.

[3] The boy therefore grew up, and was beloved by all: for there were upright morals in him, which greatly caused him to be loved. With the desire for the monastic life, He is handed over to letters, learns, and in a short time makes very great progress. He had not yet reached the fifteenth year of his age, and already he was considering in his mind how he might better institute his life according to God: and he conceived in himself, that there was nothing in the conversation of men more excellent than the life of monks. Desiring to attain this, he came to a certain Abbot known to him, asking him to make him a monk. But the Abbot, recognizing his will, refused to do what he asked, without the knowledge of his father, lest he offend his mind. But he, persisting in his purpose, prayed God that he might deserve to fall sick, that so at least he might be received into the monastic order which he desired. Wonderful thing! he obtains sickness for himself: For that God might declare how much even in others he could trust in hearing his piety, He heard his prayers, and immediately sent upon him a grievous bodily weakness. Gravely ill therefore he sends to the Abbot, announces that he fears death, asks that he be made a monk. With the aforesaid fear obstructing, that which he demanded was not done. And this indeed pertained only to human examination: but God, whom future things do not deceive, did not wish His servant to be involved in the conversation of that place, because He had certain others hidden in the bosom of His mercy, whom, as afterwards became clear, He was disposing to be informed unto His will through him rather. After these things health returned to the youth: and what he could not then do, he proposed in his mind to do in the future through the grace of God.

[4] Thereafter, when bodily health, youthful age, and worldly prosperity smiled upon him, with his mother dead and having a father hostile to him, the fervor of his mind began gradually to grow cool from his religious purpose, so much so that he desired rather to enter the ways of the world, than leaving them to become a monk. The study of letters also, in which he used to exercise himself greatly, he began gradually to put off and to give attention to youthful games. Nevertheless the pious affection and diligent piety which he had toward his mother restrained him not a little from these things. But when she was dead, the ship of his heart, as it were an anchor being lost, was almost wholly dashed into the waves of the world. But Almighty God, foreseeing what He was about to do with him, lest he should lose his soul by gaining a passing peace, generated for him a hostile and domestic war: that is, He inflamed the mind of his father with bitter hatred against him, so much that equally, or certainly more, he pursued the things he did well, as those he did wrongly. Nor could he soften his father with any humility: he flees across the Alps: but the more humbly he bore himself toward him, the harsher he felt him to himself. Seeing this to be too intolerable, and fearing lest something worse should happen from it, he chose rather to renounce his paternal goods and fatherland, than to beget any infamy to his father or himself from his cohabitation. Having therefore prepared those things which were necessary for those setting out on the way, he departs from his fatherland, accompanied by one Cleric who might serve him. And when then in the crossing of the c mountain of Senisius he was wearied, and impatient of labour failed in body, he tried to repair his strength by chewing snow: for he had nothing else at hand to eat. When his attendant noticed this, he grieved; and lest perhaps there should be something to eat in the little sack which was carried by their ass, he began to investigate diligently; and at once against hope he found in it most brilliant bread: with which being refreshed, he was recreated, and restored unharmed to the way.

[5] After nearly three years had been spent, partly in Burgundy, partly in France, he came to Normandy; he becomes the disciple of St Lanfranc there wishing to see, converse with, and dwell with a certain man named Lanfranc d, namely a very good man, truly noble by outstanding religion and wisdom. For an excellent fame about him had become widespread all around, and was drawing to him very noble clerics from all parts of the world. Anselm therefore, approaching the man, and recognizing him to flourish with a certain singular wisdom, submitted himself to his magisterium, and after a little time became to him familiar above the other disciples. He is occupied day and night in the study of letters, not only reading the things he wished with Lanfranc, but also diligently teaching others the things he was asked. On account of which studies, when his body was wearied by vigils, cold, and hunger, it came into his mind, that if at any time he should be a monk, as he had once proposed, with his earlier desire returning he ought not to endure sharper things than he was enduring: nor would he then lose the merit of his labour, which he did not see, now, whether it would remain to him. This therefore being conceived in his mind, he began to direct his whole intention to pleasing God, and despising the world with its pleasures, he truly desired to become a monk.

[6] He deliberates about the place, What more? He thinks where he may better accomplish what he desires to do, and thus speaks to himself: Behold, he says, I shall become a monk. But where? If at Cluny or at Bec e, I have lost all the time which I have spent in learning letters: for the strictness of the order at Cluny, and the towering prudence of Lanfranc at Bec, who is there a monk, has proven either to profit no one or to avail nothing: therefore in such a place I shall accomplish what I purpose, in which I can both show my knowledge, and profit many. These things, as he himself used willingly to relate, he meditated with himself; and he added, I was not yet tamed, the contempt of the world was not yet vigorous in me. Whence what I, as I thought, relying on the charity of others, used to say, how damaging it was, I did not notice. But afterwards returning to himself, What, he said, is it to be a monk, that is, to wish to be preferred to others, to be honoured before others, to be magnified above others? No. There therefore, having put off obstinacy, I became a monk, where, as is just, you may be put after all for God's sake, may be held more abject than all, may be thought less of before all. And where shall this be able to be? and chooses Bec, Truly at Bec. There indeed I shall be of no weight, since he is there, who conspicuous with the light of pre-eminent knowledge, is sufficient for all, honourable and acceptable to all. There therefore my rest, there God alone my intention, there alone His love will be my contemplation, there the blessed and assiduous memory of Him, my happy consolation and satiety. These things he was thinking, these things he desired, these things he hoped would come to him.

[7] His mind was also being hurried through that time to pursue other paths of the way, but the force of his desire greatly inclined to this. Knowing therefore it was written, Do all things with counsel, and after the deed you will not repent: he did not wish rashly to commit himself to any one of those lives which he revolved in his mind, lest in anything he should seem not to obey the precepts of Scripture. Ecclus. 32. Having moreover many friends, but choosing as the one to whom he should commit himself wholly in these matters, one counsellor out of a thousand, namely the aforesaid Lanfranc, he came to him, indicating that his will depended on three things: but through his counsel he wished to hold to the one which he judged best, with the other two left. with Lanfranc consulted He thus set forth the three things to him. For either, he said, I wish to become a monk, or I desire to be a dweller in the desert, or living from my own patrimony, I wish, if you counsel it, to minister thence to any needy persons whatsoever for God's sake according to my power (For already his father had died, and the whole inheritance looked to him). In these three, I say, Lord Lanfranc, know that my will fluctuates: but I ask that you stabilize me in the most important of these. Lanfranc delays to give sentence, and persuades him rather to refer the business to the hearing of the venerable f Maurilius Bishop of Rouen: and with Maurilius Bishop of Rouen. Anselm acquiesces in the counsel, and accompanied by Lanfranc seeks the Pontiff. Now such force of devotion possessed the heart of Anselm then, and he believed there was so much of true counsel in Lanfranc, that when they were going to Rouen, passing through the great wood which is above Bec, if Lanfranc had said to him, Remain in this wood, and beware, as long as you live, of going out hence, he would undoubtedly, as he confessed, have observed what was commanded. Arriving therefore at the Bishop, they set forth to him the causes of their coming; ask what he thinks of it. Without delay, the monastic order is praised above the rest, and his purpose is preferred to all others.

NOTES.

CHAPTER II.

The monastic life: Priorate administered. The youth aided in life and from death.

[8] Anselm hearing and approving these things, leaving the rest with the world abandoned, was made a monk at Bec, in the 27th year of his age a. At that time Lord Abbot Herluin, a man of great age and conspicuous probity, was ruling that monastery; Made a monk of Bec, who was the first Abbot of that place, built the monastery itself

from the foundations at his own expense from his own patrimony: but the often-mentioned Lanfranc held the rank of Prior. Anselm, then, as a new monk, studiously imitated the life of the others who were living more religiously. Nay rather, he himself so served religion in all things, that whoever wished to live religiously in the whole congregation, found in his life enough to imitate, and thus through three years from day to day always progressing unto better, he was held great and honourable.

[9] When the venerable Lanfranc took on the governance of the Caen b c monastery d, he fulfilled the office of Prior, and being made Prior, and thus having gained a greater liberty for serving God, he began to spend himself entirely, all his time, in His service, and to remove the world and all its affairs entirely from his intention. And it came to pass, that occupied continually in God alone and the heavenly disciplines, he ascended to such a peak of divine contemplation, that the most obscure questions on the divinity of God and on our faith, unknown before his time, he perceived by God's unveiling, and when perceived he unraveled them: and with clear reasons, proved that what he said he gives himself entirely to divine studies, was valid and Catholic. For he gave such great faith to the divine Scriptures, that with unshakeable firmness of heart he believed nothing was in them which in any way departed from the path of solid truth. Wherefore with the highest zeal he had directed his mind to this, that according to his faith he might deserve to perceive by the reason of his mind, the many things which he felt lay hidden in them covered with much darkness. It happened therefore on a certain night, that he himself, held in mind by such a matter, was lying awake in his bed before the nocturnal vigils; and he is taught by sight what the gift of prophecy was, and meditating, he was trying to search how the Prophets had formerly known past and future things together, as if present, and had uttered them without hesitation by word or writing. And behold when he was wholly in these matters, and greatly desired to understand them; fixing the rays of his eyes, he saw through the middle of the walls of the oratory and dormitory the monks whose office this was, going around the altar and other places of the church to prepare for matins, lighting the lamps, and finally one of them, having taken a cord in his hands, pulling the bell e for rousing the Brethren: at whose sound the assembly of Brethren rising from their beds, he wondered at the thing which had happened. He therefore conceived in himself, that it was a very easy thing for God to show things to come to the Prophets in spirit; since He had granted him to be able to see with bodily eyes, through so many obstacles, the things that were happening.

[10] and he himself is filled with the spirit of counsel. Hence filled inwardly with a more penetrating light of wisdom, he so penetrated the morals of every sex and age by the reason of discernment showing it, that you would notice him treating of it openly as if revealing to each one the secrets of his heart. Besides, he was uncovering the origins, and, so to speak, the very seeds and roots, and also the progresses of all virtues and vices, and how either these could be obtained, or these avoided and overcome, he taught more clearly than light. You would see such great force of all good counsel shining in him, that you would not doubt that the spirit of counsel presided over his heart. But how ready and assiduous he was in holy exhortations, is superfluous to say, since it is evident that nearly all hearers of him, always untiring in them, were wearied: and what is said of St Martin, Christ was never absent from his mouth, or justice, or whatever pertains to true life; we without hesitation confirm, this can be said of him without lie. In these things it is easy for the reader to notice, that he was refreshed from the Lord's table, not without a certain presage, through the vision already long ago, with shining bread.

[11] Concerning his bodily exercises, I mean fastings, prayers, and vigils, abstinence, I think it better to be silent than to speak. For what should I say of his fasting, when from the beginning of his f Priorate he had so macerated his body with hunger, that not only was every enticement of gluttony afterwards wholly extinguished in him, but neither did he experience hunger or delight in eating for any abstinence, as he himself used to say? Yet he ate, as other men, but wholly sparingly: knowing that his body without food could not subsist. prayer, But in the prayers which he himself, according to the desire and request of his friends, published in writing g, with what solicitude, what fear, what hope, what love he called upon God and His Saints, and also taught those who should call upon them, it is easy to see even while I am silent: let there be only one, who with piety attends to them, he is intent on vigils: and I hope that he will joyfully perceive the affection of his heart, and his own profit, in them and through them. What shall I say of his vigils? The whole day was often not enough for him to give counsels; the greatest part of the night was added still. Besides, books which at that time were everywhere very corrupt, he corrected at night, he persisted in holy meditations, from contemplation of the highest beatitude and desire of eternal life he poured forth immense showers of tears; he most bitterly wept over the miseries of this life and his own sins, if any there were, and those of others, and he took scarcely a little sleep before nocturnal vigils, and often none. With such studies his life was adorned.

[12] But how he bore himself toward his subjects, God grant, he binds his rivals to himself by charity, for the emulation of Prelates, that something of little moment may be said. When therefore at first he had been made Prior, certain Brethren of the same monastery became his rivals, seeing, and seeing, envying that he was preferred, whom according to the order of conversion they judged ought to be put under them. Therefore being troubled and troubling others, they stir up scandals, give birth to dissensions, nurse sects, foster hatreds: but he was peaceful with those who hated peace, and to their detractions he returned the offices of fraternal charity, preferring to overcome malice in good, than to be overcome by their malice in evil. Which happened by God's pity: for they, seeing him in all his actions proceed altogether purely and simply, and that nothing remained in him which could rightly be blasphemed; with their evil will changed into good, began to emulate his words and deeds in good. But that it may be clear how this came about, I shall set down for an example one of them, so that, with the trick known by which Anselm changed him from his depravity, it may be considered how others also were corrected by him.

[13] A certain man named Osbern, a youth in age, a monk of the same monastery, among whom Osbern, from a rebel, shrewd indeed in mind, and with hands skilled for various works, bore in himself good matter of good hope: but the morals, which in him were very perverse, much disfigured these, and besides the hatred which he was exercising wholly in canine fashion against Anselm. Which hatred, so far as concerned himself, Anselm did not greatly regard: but yet greatly desiring that his morals should correspond to the shrewdness of his mind; he began with a certain holy cleverness to soothe the boy with pious caresses, to bear benignly his childish deeds, to grant him many things which could be tolerated without detriment to the order, in which both his age might delight, and his unbridled mind might be bent unto gentleness. The boy rejoices in such things, and gradually his mind is dismissed from its fierceness. He begins to love Anselm, to accept his admonitions, to compose his morals. He observing this, embraces him more familiarly than the rest, nurtures him, fosters him, and in every way exhorts and instructs that he might always progress unto better, made most observant of Anselm, thereafter gradually withdraws the childish things which he had granted, and strives to advance him to honest maturity of morals. His pious solicitude is not frustrated, his sacred admonitions progress and are strengthened in the youth. Therefore when he had noticed he could trust in the firmness of the young man's good zeal, at once he cuts off all childish acts in him, and if he finds him admitting anything reprehensible, not only with words but also with blows he sharply avenges it in him. And what does he do? He bears all things with equanimity, is confirmed in his purpose of all religion, grows fervent in the exercise of learning every holy action; he patiently endures the insults, reproaches, detractions of others, keeping toward all the affection of sincere love. The Father rejoices in these things beyond what can be said, and loves his son with the holy fire of charity, more than can be believed.

[14] But when he himself (as he used to relate weeping) was hoping he would advance to great fruit of the Church, the sick man enjoys his services, behold he is seized by a grave bodily infirmity, and taken to his bed. You would see then the good Father, friend of the happy youth, sitting by him day and night as he lay in bed, ministering food and drink, taking upon himself the services of all the servants, showing the manner of a true friend in all things. He most studiously refreshed his body, and his soul. But when approaching the end, he commanded him by familiar conversation, that after his death, if it were possible, he would reveal his state to him. He promised, and passed away. The body of the deceased washed according to custom, clothed, placed on a bier, was carried into the church. The Brethren sat around, chanting psalms for his soul: but Anselm, that he might more freely pour forth prayers for him, withdrew to a more secret place of the church. Who, when amid his tears he was failing in body from grave sadness of heart, and appearing to him after death, and depressed his eyes a little in sleep, saw in the spirit of his mind certain persons of reverend countenance, adorned with the whitest garments, enter the house in which the same Osbern had ended his life, and sit around to judge. But when he was ignorant of the sentence of judgment, and solicitously desired to know it: behold Osbern is present, like a man returning to himself, when he had been unconscious either from weakness or from excessive letting of blood. To whom the Father: What is it, son? How are you? To whom he answered these words: That ancient serpent thrice rose up against me, and thrice fell back upon himself, and the bearward of the Lord God freed me. With this said, Anselm lifted his eyes from sleep, and Osbern did not appear. Behold, the dead man was showing obedience to the living, which when living he used to show to the living.

[15] he declares, his sins being wiped out, But if anyone wishes to hear how these words of obedience of the deceased were interpreted by Anselm himself, let him briefly lend his ears. Thrice, he says, the ancient serpent rose up against him, because concerning the sins which he had committed after baptism, before being offered by his parents to the service of God in the monastery, the devil accused him: also concerning the sins which he had committed after the oblation of his parents before his profession, he accused him: that the demon had been able to do nothing against him. and no less concerning the sins which he had committed after his profession before his death, he accused him. But thrice he fell back upon himself, because the sins which he had committed constituted in the world, by the faith of the parents, when they offered him to God, he found wiped out: and the sins which afterwards, living in the monastery before his profession, he had committed, he found wiped out in the profession itself: and the sins which after his profession before his death he had committed, through true confession

and penance he found wiped out and dismissed at his very death: and thus he groaned that his own malignant wiles, by which he had enticed him to sin, by the just judgment of God were turned back upon himself to the accumulation of his damnation. And the bearward of the Lord God freed him. The bearwards of God are the good Angels: for as bearwards restrain bears, so Angels restrain and repress the malign demons from their ferocity, lest they harm us as much as they wish.

[16] After these things Anselm, that he might not deny to the dead the gift of holy love Anselm offers masses for him through the whole year, which he had expended upon the living, through a whole year celebrated a Mass for his soul every day. And if at any time he was impeded from the celebration of that Sacrament, he caused those who owed family Masses to say his Mass for the soul of the brother, and he himself by another Mass paid their Masses, when it was opportune, before the Mass of his deceased. And thus on each day of the whole year he either himself celebrated a Mass for him, or exchanged a Mass celebrated by another by another Mass: besides these, with epistles sent all around, he asked for prayers to be made for the soul of his Osbern and obtained them. Seeing these things, the Brethren, and reproving the sluggishness of their own heart, with great fruit of his example. called themselves wretched and unhappy, and Osbern blessed and happy, who had deserved to find such love, such support. From this therefore each one subjects himself in body and mind to Anselm, desiring to succeed Osbern in his friendship by hereditary right. And he, giving thanks to God for their conversion, became all things to all, that he might make all safe.

[17] Yet he directed special care to adolescents and young men, and to those inquiring the reason of this, He is especially intent on forming youth, he gave it under an example. He compared the age of youth to wax, which is aptly tempered for forming a seal. For if wax, he said, be too hard or too soft, when the seal is impressed, it by no means fully receives its figure into itself: but if, he said, having discretely from both, namely hardness and softness, it be impressed with the seal, then the form of the seal is rendered entirely clear and whole. So is it in the ages of men. You may see a man who has lived in the vanity of this world from infancy to deep old age, relishing only earthly things, and wholly hardened in them: treat with this man of spiritual things, speak to him of the subtlety of divine contemplation, teach him to search heavenly secrets, and you will perceive that he cannot even see what you want. Nor is it to be wondered at: the wax is hardened: he has not worn out his age in these things, he has learned to pursue things foreign to them. On the contrary, consider a boy, tender in age and knowledge, not able to discern either good or evil, nor even to understand you discoursing on such matters: no wonder, he is soft wax and as it were melting, not in any way receiving the image of the seal. The medium between these is the adolescent and the young man, fittingly tempered out of tenderness and hardness: if you instruct him, you will be able to form him to whatever you wish. Which he himself observing, watches over the young with greater solicitude, taking care to extirpate in them all the seeds of vices, that being afterwards suitably taught in the exercises of holy virtues, they might transform in themselves the spiritual image of man.

[18] But when amid these things various affairs of various persons wearied him, Seeking to be absolved from the Priorate, and sometimes disturbed his mind from its quiet, coming to Rouen to ask counsel on these matters from the above-mentioned Archbishop of Rouen of venerable memory Maurilius. And when he was setting forth to the Pontiff the cause of his coming, and among his words was weeping most vehemently for the lost tranquility of his state; he began earnestly to ask, that he might deserve to be relieved from the burden of Prelacy, which he confessed to himself to be unbearable. But he, as a man of great sanctity, Do not, he said, my dearest son, seek what you seek, nor wish to withdraw yourself from the support of others, bearing only the care of yourself: for truly I say to you, I have heard of many, and seen many, who because for the sake of their quiet they were unwilling through pastoral care to watch over the utility of their neighbours, walking in sloth, always progressed from bad to worse. he is ordered to persevere in it and afterwards in a higher grade. Wherefore lest this same thing (which God forbid) happen to you, by holy obedience I command, that you retain the Prelacy which you now have; nor abandon it in any way, unless with your Abbot commanding: and if at any time you shall be called to a greater one, by no means refuse to undertake it. For I know that in this which you hold you will not long remain, but after not much you will be promoted to a higher grade of Prelacy. Hearing which, Woe, he said, miserable me. In what I bear, I fail: and if a heavier burden be imposed, do I not dare to cast it off? The Prelate repeats his edict, and as before, commands him not to transgress.

NOTES.

CHAPTER III.

Benignity toward all: Some books and epistles written.

[19] Anselm thereafter, having returned to the monastery, showed himself such to all that he was loved by all in the place of a most dear father. Showing himself father and mother to the healthy and the sick. For he bore equanimously the morals and infirmities of all, and suggested to each whatever he knew was expedient. Oh how many already despaired of in their sickness were recalled by his pious solicitude to their former health. Which you, Herewald, decrepit old man, perceived in yourself, when pressed not only by age but by a severe infirmity, so that you had nothing of your body in your power except your tongue; being fed by his hands, and drinking wine, from grapes pressed from one of his hands into the other, from his own hand, you were restored, and given back to former health. For you could not take any other or from elsewhere drink which was to your heart, as you used to relate. For Anselm himself was accustomed, to frequent the house of the sick, diligently to investigate the infirmities of individual Brethren, and what the infirmity of each required, to supply to each without delay or weariness. And thus to the healthy he was father, and to the sick mother, or rather to the healthy and the sick father and mother in common. Whence whatever secret any of them had with himself, he was eager to reveal to him, not otherwise than to a most sweet mother. Yet he exercised this clever diligence especially upon the young.

[20] Of whose number a certain one in that very community had proposed to himself, that he would on no occasion ever move his hand to his genital members. To which purpose the devil, envying, caused such great pain and anguish to be felt by him in those members, that the young man could in no way bear it: for the flesh itself was felt to be of such weight, as if a certain most heavy mass of lead, dragging him down, were hanging in that part of his body. And when he could not dissimulate the magnitude of his anxiety in his demeanour, being asked by Anselm what he had, he could not conceal the thing. Being therefore admonished to test the measure of the sickness with a hand placed upon it, he ashamed refused, fearing lest he violate his purpose. Then Anselm, taking with him a certain aged and religious brother, leads the ailing young man to a more secret place, intending to learn the measure of his infirmity, and to bring help according to possibility. What more? The flesh is found completely healthy, and they were very much astonished. For at once all that diabolic vexation falls away: nor does it further weary the young man in such matters, whom the simple sight of Anselm made immune from so great a plague.

[21] Moreover one of the older Brethren of the same monastery, likewise a dying old man who with old hatred was very hostile to Anselm, and by no means could look upon him with a simple eye, being pressed by infirmity, was brought to extremes. When therefore the Brethren in the noon hour were resting in their beds according to custom, he began in the house of the sick, in which he was lying, to utter pitiable cries, and as if he were striving to flee from the horrid appearances of certain ones, pale and anxiously trembling, he changed his face here and there in hiding. The terrified Brethren who were present ask what he had. But he: Do you see twin huge wolves holding me pressed between their arms, and now, now with fixed teeth suffocating my throat; and you ask what is the matter with me? Hearing which, one of the monks, named Riculph, hastened to Anselm, who was then in the cloister attending to emending books, and when he was brought outside the cloister, told what was being done around the sick Brother. Riculph, being commanded, then returned to the sick man, and Anselm withdrew alone to a more secret place. After a little, entering the house in which was the brother who was suffering, with his hand raised, from horrific specters. he made the sign of the holy Cross, saying: In the name of the Father and of the Son and of the Holy Spirit. At which deed at once the sick man was quieted, and with cheered countenance, with inmost affection of heart he began to give thanks to God: for he said, that when Anselm entered the door, and with extended hand made the sign of the holy Cross, he had seen a flame of fire proceed from his mouth in the manner of a lance, which hurled at the wolves terrified them, and drove them away, fallen into swift flight. Then Anselm approaching the Brother, and secretly speaking with him concerning the salvation of his soul, inclined his heart to repentance and confession of all things in which he could remember to have offended God. Having then by paternal authority absolved him from all, he said he would depart this present life at the hour at which the Brethren would rise for None. Which also was done: for as the monks were rising from their beds, he was placed on the ground; and while they were gathered around him in one place, he died.

[22] The aforesaid Riculph was performing the office of the secretarius, that is, the sacristan, in that same monastery. A fiery globe is seen over the head of one praying. He on a certain night, while going through the cloister, was observing the time and hour at which to rouse the Brethren for vigils, and he happened to pass before the door of the Chapter: and looking in, he saw Anselm standing in prayer, encircled by a huge globe of shining flame. He wondered, and what he was seeing, what new thing it signified, he did not know. He was thinking

for Anselm at that hour to be occupied in sleep rather than in prayer. Quickly therefore he ascends the dormitory, goes to Anselm's bed, but by no means finds him there. Returning therefore, he finds the man in the Chapter, but does not find the globe of fire which he had left.

[23] At another time, the same Anselm was commanded by one of the Princes of Normandy, Concerning a host and those solicitous in dealing, to cross over to him into England to sail, both for other business, and that by his prayer he might protect his journey through maritime perils. He embarked, he went, now the day of their mutual converse was declining toward evening, and no care was detaining the Prince concerning lodging for Anselm: which as soon as Anselm noticed, speaking nothing to anyone about himself, having obtained permission, he left the place. But as he was going, and having no certainty where to turn (for Bec was far away), there met him one of the monks of Bec, wishing to go thither, where he knew him to be detained by the Prince's conversation. Anselm therefore asks him whither he is going, and then what counsel he gives concerning his lodging. He answered: Indeed, Father, we have a lodging of some kind not far off: but what is to be set before you and the Brethren, besides bread and cheese, we do not have. But he, smiling: Good man, a trout to be caught he says, do not fear: rather, proceed quickly, and having cast a net into the neighbouring river, you will at once find a fish which will suffice for all of us. He, accepting the command, flies ahead, and summoning a fisherman, tells him what Anselm ordered: and orders, exhorts, and entreats him to cast the net into the river more swiftly. He astonished delays to obey the petitioner, declaring it to be more to be laughed at than attempted, what he was saying. At last however, compelled by the Brother, against hope he cast the net, and immediately caught a trout of unusual size with another small fish. The fisherman, terrified at the deed and astonished, asserted that he had now for twenty years searched the recesses of that water, and had never been able to find a trout of such kind in it. Therefore being prepared and set before the man, according to his word, it sufficed himself and his men abundantly, and was superabundant.

[24] At another time a certain man, Walter by name, surnamed Tirel, and he predicts a sturgeon to be brought. detained the same man passing through his land, unwilling to let him go from him without dinner. But when he was complaining of the scarcity of fishes, and that he had nothing to set before so great a man and his monks except some common things, Anselm said to him in jest: Behold one sturgeon is brought to you, and your mind complains of want of delicacies? He laughs, not at all able to give faith to what he was hearing. But immediately upon Anselm's words, two of the man's servants brought a huge sturgeon, which they said had been found on the bank of the river Altea a by their shepherds, and sent to him. If anyone doubts that the spirit of Prophecy was with the man in these things, the truth of the deed done declares what is to be held.

[25] In these times he wrote three treatises b, namely On Truth, On the Freedom of Choice, and On the Fall of the Devil. He writes various booklets In which it sufficiently appears where he fixed his mind, although he in no way withdrew himself, from the consideration of such things, from those which the care of others demanded. He also wrote a fourth, which he entitled On the Grammarian: in which, disputing with a disciple whom he introduces as disputing with him, he both proposes and solves many dialectical questions, and sets forth and instructs how qualities and qualia are to be discretely understood. He also made a little book, which he called Monologion c: for in it he speaks alone with himself, and with every authority of divine Scripture silent, he proves and establishes what God is, and that he cannot be otherwise.

[26] About to write on the divine attributes he is divinely enlightened, After these things it came into his mind to investigate, whether that which is believed and preached about God could be proved by one single and brief argument: namely that He is eternal, immutable, omnipotent, everywhere whole, incomprehensible, just, kind, merciful, truthful, truth, goodness, justice, and several others; and how all these are one in Him. Which matter, as he himself related, gave him great difficulty: for this thought partly took from him food, drink, and sleep: partly, and what grieved him more, disturbed his intention by which he ought to attend to Matins and the other service of God. Which he himself observing, and not yet able fully to grasp what he was seeking, he considered this thought to be a temptation of the devil, and strove to drive it far from his intention. But the more he laboured at this, the more and more that thought infested him. And behold on a certain night, between the nocturnal vigils, the grace of God shone in his heart, and the matter lay open to his understanding, and filled all his inwards with immense joy and jubilation. and the writing having been barely recovered, Reflecting therefore with himself, that this very thing could please others also, if it were known; being free from envy, he at once wrote the matter on tablets, and handed them over to one of the Brethren of the monastery to be guarded more solicitously. After some days he asks for the tablets back from the guardian: they are sought in the place where they had been deposited, and are not found. They are inquired about from the Brethren, lest by chance someone had taken them: but by no means: for up to now there has not been found one who acknowledged himself to have known anything about them. Anselm reparates another dictation of the same matter on other tablets, and hands those to be guarded under more cautious custody. He puts the tablets in a more secret part of his little bed, and on the following day, suspecting nothing sinister, found the same scattered on the pavement before his bed, with the wax which was on them scattered here and there in fragments. The tablets are lifted up, the wax is collected, and together are carried back to Anselm: he himself joins the wax together, and, though scarcely, recovers the writing. But fearing lest by some negligence it should be utterly lost, he orders it to be handed over to parchment in the name of the Lord. He composed therefore from it a little volume, but great with the weight of sentences and of most subtle contemplation, which is called Prosologion d: for in it in the work, he calls it Prosologion, he speaks either to himself, or to God. When that work had come into the hands of a certain person, and he had taken no little offence at a certain argumentation in that work; he judged the same argumentation not to be valid: which, wishing to refute, he composed a certain writing e against it, and he appended it written to the end of the same work. When Anselm had considered it, with it sent to him by a certain friend of his, and adds an Apologeticon to it. he rejoiced, and giving thanks to his reproacher, published his response to this, and sent it back subscribed under his little book directed to him, as one to the friend who had sent it: desiring this to be asked by him and by others who deign to have that little book, that at the end of his own argumentation the reproach, and to the reproach his own response, be subscribed.

[27] Amid these things he also wrote very many epistles; f through them he commanded certain things concerning those matters which according to the diversity of causes concerned him, to be procured; and to some seeking counsel about their own affairs, responding according to reason. And indeed concerning those which various causes compelled him to write, we forbear to make mention. But what counsel he sent by one letter to a certain Lanzo, newly made a monk at Cluny, I have taken care to insert into this work, that in this one it may be known what may be estimated of the others g. He wrote therefore among other things thus: he writes one to Lanzo of Cluny. You have entered, dearest, and professed the warfare of Christ: in which not only the violence of an openly resisting enemy must be repelled, but also the cunning of one as if counselling must be guarded against. For often, while the openly malevolent cannot destroy the new recruit of Christ by the wound of an evil will, yet the maliciously cunning tries to extinguish him as he thirsts with a poisoned cup of reason. For when he cannot overwhelm the monk with hatred of the life which he has professed, he tries to undermine him with weariness of the conversation in which he is. And although he as it were concedes that the monastic purpose is to be held; yet because he has begun this under such persons, or among such persons, or in this place, he does not cease to accuse him of being very foolish and imprudent by manifold cunnings: that while he persuades him to become ungrateful to the divine benefit begun, by just judgment he may neither progress to better things, nor hold what he has received, or usefully persist in it. For while incessantly with laborious thoughts he meditates on changing, or if it cannot be changed, at least on disapproving of the beginning, he never strives to tend to the end of perfection. For because that foundation which he laid displeases him; in no way does he delight to build up the structure of a good life upon it. Whence it happens, teaching that the thought of changing the place is of the devil, that just as a little tree, if it be often transplanted, or newly planted, is in the same place disturbed by frequent pulling up, by no means able to take root, quickly takes on dryness, and does not come to any fertility of fruit; so the unhappy monk, if more often from place to place he is moved by his own appetite, or remaining in one, is frequently shaken by hatred of it; nowhere stabilized by the roots of love, grows languid to every useful exercise, and is enriched by no abundance of good works: and when he perceives that he is in no way progressing to good, but to evil (if perhaps he reconsiders this), unjustly directing the whole cause of his misery not to his own morals, but to those of others, and thence he more unhappily kindles himself to hatred of those among whom he lives. Wherefore whoever perhaps enters upon the purpose of the cenobites, it is expedient for him, that in whatever monastery he has made profession (unless it be such that he is unwillingly compelled to do evil there), with his whole mental intention he should strive to take root there with the roots of love, and should shrink from judging the morals of others or the customs of the place, if they are not contrary to the divine precepts, even if they seem useless. Let him rejoice that he has at length found where he will remain not unwillingly but voluntarily his whole life, with every solicitude of migrating driven off, that quiet he may diligently be at leisure to seek out only the exercises of pious life.

[28] and how one should bear himself against it. But if it seems to him that he is with spiritual fervour seeking certain greater and more useful things than are permitted to him by the institutions of his present monastery, let him consider either that he is deceived, either by preferring equals to equals, or lesser to greater; either by presuming himself to be able what he is not able, or certainly let him believe that he has not deserved what he desires. If he is deceived, let him give thanks to the divine mercy by which he is defended from his error, lest without profit or even with loss, by changing the place or order of life, he incur without reason the crime of inconstancy and levity, or wearied by experiencing things greater than his strength, he fall back worse into his former things or even into things worse than before. But if he truly, not yet deserving, desires things better than those which are at hand, let him patiently bear the divine judgment, which does not unjustly deny anything to anyone; nor by murmuring or speaking against let him offend God, but let him bear all things with equanimity, let him strive all things

to lead unto better by bearing; lest through impatience exasperating the just Judge, he may deserve not to receive what he does not have, and to lose what he has received, or uselessly to hold what he does not love. But if he perceives mercy or judgment toward himself in those things which he does not have and desires, glad for those things which he has received, let him pay worthy thanks to the supernal bounty: and because he has been able from the stormy whirlwinds of the world to reach some port, let him beware of bringing into the tranquility of the port the wind of levity and the whirlwind of impatience; that the mind, quiet with constancy and gentleness guarding it, may be intent upon the solicitude of divine fear and the delight of love. For fear guards by solicitude, but love perfects by delight. I know, that these things require a greater amplitude either of writing or of conversation, that it may be more fully understood, with what wiles the ancient serpent ensnares the ignorant monk in this kind of temptation, and on the contrary by what reasons the prudent monk dissolves and annihilates his crafty persuasions: but since I have now exceeded the brevity which an epistle demands; and all that I have said or was to be said hence pertains to guarding the quiet of the mind, let a brief exhortation on this matter end our letter. Nor think, dearest, that I say these things because I suspect that you labour under any disturbance of mind: but since Lord Ursio compels me to write some admonition to you, I do not know what I should admonish rather, than to beware of this under the appearance of right will, which I know is wont to creep upon certain novices. and to strive after quiet. Wherefore, my friend and most beloved brother, your beloved lover counsels, admonishes, prays you, with all the bowels of his heart, that with all your strength you strive after the quiet of the mind, without which to no one is it allowed to look around at the snares of the crafty enemy, or to look out at the most narrow paths of the virtues. But to this a monk who lives in a monastery can by no means attain without constancy and gentleness, which gentleness is the indissoluble companion of patience: unless he strive to observe as religious the institutes of his monastery, which are not forbidden by the divine commands, even if he has not seen through the reason of them. Farewell, and may the Almighty Lord direct your steps in his paths, that your footsteps may not be moved, that in justice you may appear in the sight of the Lord, and may be satisfied when his glory appears.

NOTES.

CHAPTER IV.

Visions offered divinely, counsel concerning the government of boys, love of the common life and discretion.

[29] The sick man in ecstasy sees how sordid is the life of worldlings, Among these things, when now, since his morals were in no way discordant with his words and writings, he had composed the whole intention of his mind into contempt of the world; and had fixed all his study in these alone, which were of God; it happened that seized by infirmity, he was grievously afflicted. But he ever existing in God, when his languor was a little alleviated, being drawn out of himself by an ecstasy of mind, he sees one rapid and precipitous river, into which flowed together the purgings of all flows, and the washings of all things on earth. The very water therefore seemed very turbid and unclean, and horrid with every filth. It was therefore seizing into itself whatever it could touch, and rolling away both men and women, rich and poor together. When Anselm had seen this, and pitied their so obscene revolution, and was asking whence they lived, or whence those who were so carried along refreshed their thirst; and had received for answer that they lived on that water by which they were being drawn, and delighted in it, in an indignant voice he said: How? Would anyone having drunk such filth, or even for the shame of men bear himself? To these things he who was accompanying him, Do not wonder, he said. What you see is the torrent of the world, by which the men of the world are carried away and enveloped: and he added, Do you wish to see what true monastic life is? how beautiful and pleasant is the life of the religious. He answered: I do. He therefore led him as it were into the enclosure of a certain great and ample cloister, and said to him: Look around. He looked, and behold the walls of that cloister were covered with the purest silver: the grass also, green in the middle plain, was itself silver, soft indeed and delightful beyond human opinion. This, in the manner of other grass, gently bent under those who rested on it; and when they rose up, it itself was raised up. And so that place was wholly pleasant, and filled with special delight: this therefore Anselm chose for himself to inhabit. Then his guide said to him: Come now, do you wish to see what true patience is? To which when he longed with great affection of heart, and answered that he wished it as much as possible, suddenly returning to himself, he with grief and groaning together lost both the vision and the one who showed the vision. Understanding now the two visions which he had seen, and revolving them within himself, the more he strove to flee from the horror of the one, by the pleasantness of the other he strove to be delighted. Therefore henceforth he gave himself wholly to this, that he might be a true monk, and that he might with firm reason comprehend the monastic life, and propose it to others. Nor was he deprived of his desire: which indeed, as I think, can be to some extent perceived from his words, which from time to time we have thought good to insert into this little work, as the series of the matter which we have undertaken to narrate shall require. For it does not seem to me that it is possible to reach fully the knowledge of the institution of his life, if, with his acts described, who or what kind he was in speech be left untold.

[30] An Abbot complaining about boys, On a certain time therefore when a certain Abbot, who was reputed very religious, was speaking with him of those things which belonged to the monastic religion, and among other things conversed about the boys nurtured in the cloister, he added: What, pray, will become of these? They are perverse and incorrigible, we cease not day and night to beat them, and they always become worse to themselves. At which Anselm wondering: You cease not, he said, to beat them? And when they are grown, what are they? Dull, he said, and beastly. But he: How well do you expend all your nurturing, you who have nurtured beasts out of men? And we, he said, what can we do about it? In every way we constrain them that they may profit, and we profit nothing. You constrain them? Tell me, I beg you, Lord Abbot, if in your garden you were planting the shoot of a tree, and at once enclosed it on every side so that it could in no way extend its branches, when you released it after a year, what kind of tree would come forth from it? Surely useless, with crooked and tangled branches: and by whose fault would this happen, if not yours, who had immoderately enclosed it? Certainly this you do with your boys. They have been planted by oblation in the garden of the Church, that they may grow and bring forth fruit to God. But you with terrors, he teaches that they should neither be too much constricted, threats and blows constrain them so much on every side, that no liberty at all is permitted to them. Thus indiscreetly oppressed, they gather within themselves, foster, nurture, perverse and thorn-like perplexed thoughts, and by nurturing they support them with such force, that all things which could be aids to their correction, they with obstinate mind flee from: whence it happens, that because they feel nothing of love, nothing of piety, nothing of benevolence or sweetness toward them in you, neither do they afterwards have faith in any good in you, but believe that all your actions proceed from hatred and envy against them: and it happens in a miserable manner, that as they afterwards grow in body, so in them grow hatred and suspicion of every evil, ever prone and inclined to vices. And since they have been nurtured by no one in true love, they can look upon no one except with lowered brows and oblique eye.

[31] But for God's sake I would that you told me, what is the cause neither can they be formed by blows alone, that you are so hostile to them? Are they not men, are they not of the same nature as you are? Would you wish done to you what you do to them, if indeed you were what they are? But be it so: with beatings and lashings alone you wish to form them unto good morals. Have you ever seen a goldsmith form a beautiful image from a plate of gold or silver by beatings alone? I do not think so. What then? In order to fit a fitting form from the plate, now he gently presses and strikes it with his instrument, now with discreet raising he gently lifts and forms it, so you also, if you desire your boys to have ornate morals, it is necessary that with the depressions of blows you expend upon them the raising and support of paternal piety and gentleness. To these things the Abbot: What raising? what support? We strive to constrain them to grave and mature morals. To whom he: Rightly indeed. And bread and every solid food, nor treated as perfect monks. is useful and good for one strong enough to use it: but take away milk, and feed a suckling infant with it, and you will see him more strangled by it than refreshed. Why so? I do not wish to say, since it is clear. Yet hold this, that as a fragile and a strong body has its own food according to its quality, so a fragile and a strong soul has its own sustenance according to its measure. A strong soul delights and is fed with solid food, namely patience in tribulations, not coveting others' goods, offering the other cheek to the one striking one cheek, praying for enemies, loving those who hate, and many things in this manner: but a soul still fragile in the service of God needs tender milk, namely the gentleness of others, benignity, mercy, cheerful encouragement, loving support, and many such things. If you so accommodate yourselves to your strong and weak ones, by God's grace you will acquire all, as far as concerns you, for God. With these things heard the Abbot groaned, saying: Truly we have erred from the truth, and the light of discretion has not shone on us: and falling to the ground before his feet, he confessed that he had sinned and was guilty; and asked pardon for the past, and promised amendment for the future. We have said these things, that through them we may recognize what discretion of piety and piety of discretion he had toward all.

[32] He was intent on such studies, in these he was serving God, by these he was greatly pleasing all good men. The number is increased under Anselm: Whence

his good reputation was spread not only throughout all Normandy, but also throughout all France, all Flanders, and every land bordering on these; nay it even crossed the sea, and filled England. From every nation many Nobles, prudent Clerics, strenuous Soldiers were stirred up and flowed to him, and handed over themselves and their possessions to that monastery for the service of God. That monastery grows within and without: within in holy religion, without in manifold possession.

[33] But when Abbot Herluin, whom we have mentioned above, now decrepit, About to make a journey, he allows nothing to be kept for him alone, could not attend to the affairs of the monastery and bring aid; whatever was to be done was done under the disposition of Anselm, as Prior. Therefore with manifold causes demanding it, it was often necessary for him to go outside the monastery. To whom when sometimes horses and other things which are necessary for mounts were lacking, the Abbot ordered that all things which were needed should be prepared for him; and ministered to him alone, as if his own. But he shuddered at the name of ownership, and having returned from his journey, commanded that whatever had been specially prepared for those going on the way, should be set out for common use: nor, for the coming scarcity which perhaps he would have to endure, did he ever withdraw himself from supplying from his own abundance the want of others. Nor is it to be wondered at, since the world had already shone upon him, that he showed himself such to his Brethren; wishing all things to be held in common. since, as he himself used to relate, even when he was yet living in the secular life, he burned with such love toward others, that whomever of his own order he saw having less than himself, he willingly supplied his want from his own abundance as much as he could. For even then reason was teaching him, that all the riches of the world were created for the common use of men by the one Father of all, and according to natural law nothing of things pertains more to this one than to that one. I am silent about the fact that often greater weights of gold and silver were offered to him by some, that he might receive them for his own uses and those of his own, keep them, dispense them; which he in no way permitted himself to receive, unless perhaps, as about to profit the common use of the Brethren, they were presented to the Abbot. But when he who was offering his own said on the contrary, that he had no will then to give anything to the Abbot or to the monks, but only to him; he would reply, that he had no need of such things, nor did he wish to receive anything from anyone otherwise.

[34] A found ring is believed to have foretold the Episcopate to him, But I say briefly this, that amid such studies, on a certain day while he was turning aside to his bed in the dormitory, he unexpectedly found a gold ring on it, and greatly wondered. Reflecting therefore with himself, lest perhaps some one of those who were taking care of the affairs of the monastery, by some chance had left the same ring there, he lifted it and showed it to individuals. They wonder, and altogether deny knowing anything about the matter. It is shown to others and others, but to this day there has been no one who recognized whence or by whom it was brought there. And then indeed the same ring was spent on the work of the Church, and so the matter remained: but afterwards, when Anselm himself was taken to the Pontificate, there were those who asserted that this very thing had already then been prefigured through that ring by a certain presage. But we set forth only in simple style the things that were done.

[35] A demon attempts to disturb the prayer of the soldier Cadulus, He was moreover invited by various Abbeys, that there both publicly in the Chapter he might minister the words of life to the Brethren, and to those wishing privately to speak with him: for it had become solemn to all that whatever was heard from his mouth, should be held as a plainly divine response; whence for the sake of seeking counsel, men hastened to him from various places: which matter wounded the devil with grave envy. Against some therefore, whom by secret fraud he could not avert from that intention, by open rebuke he contrived. For example. There was a certain soldier named Cadulus: he on a certain time was intent on God with vigils and prayers, when he heard the devil under the voice of his squire outside the church in which he was, crying out, and with troubled murmur complaining that his horses and all his belongings had already now been plundered and led away by robbers with his lodging broken into, and that none of them could henceforth be recovered, unless he quickly ran to it. When he was in no way moved at these things, reckoning it a greater loss to yield prayer, than to lose his own goods, the devil grieving that he was despised, was changed into the shape of a bear, and falling through the roof of the church, fell headlong before him, that at least by the horror and crash of his fall, he might disturb the man from what he had begun. But the Soldier remains immovable, and securely laughs at the monster. After which, desiring to establish the state of his life on a holier purpose, he approached Anselm, wishing to learn his counsel on this. But while on his way to him he hastened, behold the malign enemy, putting forth a human voice from the opposite side, broke out in these words: Cadulus, Cadulus, and he tries in vain to prevent him from going to Anselm. where are you going? And when he stopped at this voice, wishing to know who it was who said such things, the demon repeated and said: Where are you going, Cadulus? What so greatly drives you to approach that hypocrite Prior: for his reputation is altogether different from the conversation of his life. Wherefore I counsel, I advise, that you return more quickly; lest seduced by that folly by which you are now being drawn, you be ensnared: for by his hypocrisy he has already deceived many, and having anointed them with vain hope, he has made them empty and devoid of their own goods. Hearing these things, and recognizing that it was a demon who spoke, he fortified himself with the sign of the Cross: and despising the enemy, he went where he had proposed to go. What more? Having heard Anselm, denying himself and the world, he gave himself to the religious life, and was made a monk at Marmoutier. For this was Anselm's custom, that he never for the sake of any advantage persuaded anyone wishing to renounce the world, to do it in his own monastery rather than in another. Which without doubt he did with this intent, with this consideration, that no one afterwards, being as it happens struck by some annoyance, might detract from the place which he had not entered by his own deliberation; and impute the murmuring of his scandal and impatience to his persuasion; and so he, divided to many, would make himself grievous to others, and others to himself.

CHAPTER V.

The benignity of the elected Abbot toward guests and members of the household. The journey to England. Conversation with B. Lanfranc about the cult of St Elphege.

[36] When the Abbot a Herluin, often mentioned above, died, he is elected Abbot by the wholly unanimous consent of the Brethren of Bec. Elected Abbot, after vain prayers, at last yields, Which he striving with all zeal to avoid, was putting forward many and various reasons that it might not be done. But when they would not even patiently give a hearing to his reasons, his spirit was anxious in him, and he did not know what to do. Some days passed in these things: but when Anselm saw that he could not change by words the unanimous constancy of the monks, he tried whether in some way he could incline it by prayers. Therefore when they were gathered in one place for the matter, and were urging him that with his usual objections left aside, he should consent to be made Abbot; he weeping and uttering pitiable sobs, falls on his face before all, praying and beseeching them by the name of Almighty God, and by whatever bowels of piety were in them, that they should attend to the respect of God's mercy upon him, and ceasing from what they had begun, should permit him to remain quiet from so great a burden. But they all on the contrary prostrated on the ground, pray that he rather have pity on that place and on them, lest, with the common good put aside, he be convicted of loving himself alone singularly above the rest. Very many things were done on these matters on both sides in this manner: but now we set this manner of speaking for them. At last the importunity of speaking and the importunate diligence of the Brethren, wishing to bear the yoke of the Lord under his rule, prevailed: there also prevailed, and prevailed by much the most, the command which, as we reported above, had been enjoined on him by Archbishop Maurilius through obedience, mindful of the mandate received from the Bishop namely, that if a greater Prelacy than his Priorate had been, should at any time be enjoined upon him, he should in no way refuse to undertake it: for as he himself testified, he would never have consented to be made Abbot, unless this which we say, the command, had constrained him to it. By such violence therefore was he made Abbot, and consecrated at Bec with due honour b. But what sort of man he thereafter showed himself in all the exercises of holy virtues, can be gathered hence, that never on account of the Abbacy did he diminish anything of his former holy conversion, but he always strove to ascend from virtue to virtue, that he might deserve to see the God of gods in Sion.

[37] Remote from the desire of gain, he simply does justice to each one With the affairs of the monastery delegated to the care and solicitude of the Brethren, of whose life and strenuousness he was assured; he himself was continually intent upon the contemplation of God, the erudition, admonition, correction of the monks: but when something great was to be done in the affairs of the church, which it was not thought fitting to be determined in his absence; then according to the time and reason he arranged the business which was pressing, with justice mediating. For he judged it abominable, if he should obtain any gain, from that which another could by any cunning lose contrary to the measures of right: whence he suffered no one in suits at law to be circumvented by any fraud of his people, observing not to do to another what he would not have done to himself. Hence it came about that sitting among the litigants, when his adversaries through their counsels were searching by what device, by what craftiness they could support their own case, and fraudulently ensnare his; he in no way caring about such things, to those who were willing to attend to him, either about the Gospel, or about some other divine Scripture, or certainly something about the formation of good morals, he discoursed. Often also when hearers of this were lacking, sweetly resting in the purity of his heart, he slept in body. And it sometimes happened that frauds composed with subtle contrivance, as soon as they were brought into his hearing, were detected and dissected not as by one sleeping, which he then was, but as by one perspicaciously watching and attending. For charity, which is not envious, which deals not perversely, which seeks not its own, flourished in him: through which, with truth showing, he at once saw through what was to be seen.

[38] Generous toward guests even in penury, But how watchful and solicitous he was about the reception of guests, and their relief in every office of humanity, is proved from this, that we know him to have expended himself and his own with pious zeal on this; himself in all cheerfulness, his own in all largeness. But if at any time for the refreshment of their bodies the food was not altogether sufficient for his wish, what was lacking his good will and the cheerfulness of his countenance supplied graciously with the guests. Moreover sometimes

the food of the Brethren was by his order taken away from the refectory, and was brought to the guests and set before them: for there was then nothing else at hand which could aptly be set before them. But the food of the monks was so dispensed with God providing, that nothing of those things which necessity required was lacking to them, although very often they were in such a state that it was to be feared lest on the morrow all things should be lacking to them: and thus sometimes they were brought between having something and as it were having nothing, so that something should not be superfluous to them, and that what was as it were nothing should by no means weary them through want.

[39] Which wholly happened to them according to the words of their Father, who was foretelling these things, in this he never trusts in God in vain. while the ministers of the church complained to him about the dread of impending necessity. For frequently he was approached by the cellarers, by the sacristans, and was asked what counsel he would give against the penury which was ruining the obedience of each one: to whom when he replied, Hope in the Lord, and I hope, because He Himself will minister to you whatever necessary things; in a wonderful manner it came to pass in reality just as he said he himself held in hope. For you would see, after these words, at once on the same day, or certainly the following morning, or, which could not fail, before any penury should afflict him, either ships from England laden with every abundance for their use to come into port near, or some of the rich of the land seeking the fraternity of the Church to arrive with great money; or someone wishing to leave the world, offer himself and his goods to the monastery; or finally something to be brought from elsewhere, whence for very many days whatever necessary things could be ministered.

[40] Crossing over to England Moreover that monastery had many possessions in England, which for the common utility of the Brethren it was necessary to be sometimes visited by the presence of the Abbot. Therefore in the very year of his ordination, Anselm set out into England. For which, although this, which I have said, was a cause firm enough, there was yet another not weaker than this, namely that he might see the reverend Lanfranc, of whom we have made mention above, and with him treat in familiar conversation of those things which he bore in his heart. For that venerable man had already been made from Abbot of Caen c Archbishop of Canterbury, very honourable to all, and conspicuous in sublime probity.

[41] He discourses to the monks on charity, When therefore Anselm, the sea crossed, came to Canterbury; for his reverence and the sanctity known to all, he was honourably received by the convent of the church of d Christ, in that very city of his. For which honour, not wishing to be ungrateful, afterwards to the very convent of the monks, beginning from a giving of thanks, with the series of his words proceeding in this, he spoke of charity, rationally showing that he who has charity has something greater than he to whom the charity itself is had. For he himself among other things said: He who has charity, has that for which God gives him thanks: but he to whom it is only had, not at all. For what thanks does God owe me, if you or any other loves me? If then it is greater to have that for which God gives a man thanks, than that for which He gives none; since for charity had He gives thanks, for charity received, not so much; and how much more excellent it is to expend it than to receive it. it follows that he who has charity toward another, has something greater than he to whom it is expended. Further. He whom the love of another serves, receives only the gift of some advantage in passing; for example, one honour, one benefit, one dinner, or whatever kind of office in this manner: but the other has retained to himself the charity which exhibited the gift of advantage. Which in you and in me, most holy brethren, is pleasing now to consider. Behold you have expended upon me one office of charity: you have expended, I say, upon me one office of charity, and that very office now has passed from me; but the charity itself, which is pleasing to God, has remained with you. Do you not judge a permanent good better than a passing good? Besides, if from that very office toward you any charity has grown in me, this itself will be to you unto the heaping up of requital, who have done that whence such good has come to me: if not, your charity alone has remained to you; from me the office which you exhibited has wholly passed. If therefore we attend to these things with right consideration, we shall surely perceive that we ought to rejoice more if we love others, than if we are loved by others: which, because not all do, many rather desire to be loved by others, than to love others. These things and many like them he spoke, among them he dwells familiarly. and having received the fraternity of the monks, was made one of them; dwelling for some days among them, and daily, either in the chapter, or in the cloister, discoursing before them with wonderful rational eloquence, and in those times unusual, concerning the life and morals of monks. Privately also at other hours he dealt with those who were of more profound intellect, proposing to them profound questions from divine and also secular books, and expounding them as proposed. At which time I also deserved to come to the knowledge of his sanctity, and according to the modesty of my littleness, being then a young man, not a little to enjoy his blessed familiarity.

[42] Between the reverend Pontiff Lanfranc and this Abbot Anselm, B. Lanfranc renewing the Anglican rites. what was done or said in those days is plain to understand to those who have known the life and morals of both. But those who have not known, let them understand from this, that, as far as our opinion and that of many bears, there was at that time no one who either excelled Lanfranc in authority or in manifold knowledge of things, or Anselm in sanctity or the wisdom of God. Moreover Lanfranc was still as it were a rude Englishman, and there had not yet settled in his mind certain institutions which he had found in England: wherefore very many of these, relying on great reason, he changed, by the deliberation of his authority alone. Therefore while he was intent on their change, and had with him Anselm, his unanimous friend and brother, on a certain day speaking more familiarly with him, he said to him: These English, among whom we live, have established for themselves certain saints whom they worship: concerning whom when sometimes, as to who they were, I revolve in my mind according to what they themselves relate, I cannot turn my mind from doubt concerning the merit of their sanctity.

[43] and doubting whether St Elphege could be venerated as a Martyr, And behold, one of them is resting in the holy See over which with God as author we now preside, Elphege e by name, a good man indeed; and in his own time presiding there by the rank of Archbishop: him not only among the saints, but even among the martyrs they number, though they do not deny that he was killed not for the confession of the name of Christ, but because he was unwilling to redeem himself with money. For when his rivals and enemies of God the Pagans, to use the words of the English, had captured him, and yet for reverence of him had granted him the power of redeeming himself, they demanded from him for this an immense sum of money: which because he could in no way have, unless he despoiled his men of their money, and perhaps subjected some to hated beggary, he chose rather to lose his life than to preserve it in such a way. Therefore what your Fraternity thinks concerning this, I desire to hear. And indeed he, as a new citizen of England, briefly touching on these things summarily, proposed them to Anselm: yet looking historically at the cause of the death of Blessed Elphege, we see that not only this, but another more ancient than this, was the cause. Finally not only because he was unwilling to redeem himself with money, but also because, when the pagans his persecutors were burning the city of Canterbury and the Church of Christ situated in it, and slaying the innocent citizens with atrocious death, he strove with Christian liberty to resist them, and to convert them from their unbelief, captured by them, and by cruel examination was slain.

[44] But Anselm, as a prudent man, by reason and the example of John the Baptist to a prudent man according to the question proposed to him simply answered thus, saying: It is plain that he who, that he may not commit even a light sin against God, does not hesitate to die; much more would he not hesitate to die, rather than by any grave sin to exasperate God. And in truth it seems a graver sin to deny Christ than for the redemption of his own life to burden his men somewhat by the taking away of their money, from any earthly lord: but this, which is less, Elphege was unwilling to do: much less therefore would he deny Christ, if an insane hand compelled him to this by threatening death. Whence it is to be understood that a wonderful justice possessed his breast, when he preferred to give his life, rather than by despising charity to scandalize his neighbours: wherefore far from him was that Woe, which the Lord threatens to him through whom scandal comes. Nor undeservedly, as I think, is he reckoned among the Martyrs, who is truly proclaimed to have voluntarily endured death for such great justice: for also B. John the Baptist, who is especially venerated and believed as a Martyr by the whole Church of God, was slain not because he was unwilling to deny Christ, but because he was unwilling to be silent about the truth. And what is the difference between dying for justice and dying for truth? Moreover, since, with sacred eloquence testifying, as your paternity very well knows, Christ is truth and justice, he who dies for justice and truth, dies for Christ, is held, with the Church as witness, he fully satisfies. a Martyr. But Blessed Elphege equally suffered for justice, as B. John for truth: why therefore should anyone doubt more about the true and holy martyrdom of the one than of the other, since an equal cause holds both in the endurance of death? These things indeed, reverend Father, as far as I can see through, the very reason teaches me to be valid: yet it belongs to your prudence, if it feels otherwise, both to recall me by correcting from this, and to show by teaching the Church of God what is most of all to be thought in so great a matter. To which Lanfranc: I confess, he said, I vehemently approve and venerate the subtle perspicacity and perspicacious subtlety of your genius, and taught by your firm reason, I trust henceforth with God's grace helping to worship and venerate B. Elphege from my heart as a truly great and glorious Martyr of Christ. Which he afterwards devoutly carried out: nay, he also commanded a history of his life and passion to be made with diligent zeal. Which history indeed, not only in plain discourse for reading, but also with musical modulation for singing, nobly brought forth by Osbern of cheerful memory, a monk of the Church of Canterbury, at his command, he himself by his prudence, for love of that Martyr, more loftily ennobled, and having ennobled authorized, and having authorized instituted to be read and sung in the Church of God, and in this part no little glorified the name of the Martyr.

NOTES.

c In the year 1070.

CHAPTER VI.

The sweetness and efficacy of his admonitions: miracles.

[45] Acting in England with various people After these things Anselm approached the lands of the church of Bec throughout England, to do those things for which he had come, studiously serving in all things the utility of his monks according to God. But going to various monasteries of monks, Canons, holy nuns, and also to the courts of any nobles, as their reason led, he was most joyfully received, and being received, every service of charity was most gratefully ministered. What was he doing? In his accustomed manner he showed himself joyful and affable to all, he adapts himself to all, and received into himself the morals of each, so far as he could without sin: for, according to the Apostle, to those who were without law, as being without law, though he was not without God's law, but in the law of Christ, he accommodated himself; that he might gain those who were not only without the law, as was thought, of B. Benedict; but also those who, devoted to secular life, were living in many respects without the law of Christ. Whence the hearts of all were in a wonderful way turned to love of him, and were hastened with hungry eagerness to hearing him. 2 Cor. 9, 21

[46] He also so conformed his words to each order of men, he gives suitable admonitions that his hearers confessed that nothing could be said more in harmony with his morals. To the monks, to the clerics, to the laity, according to the purpose of each, he dispensed his words. He admonished the monks not to despise even the least things of their order, attesting that through the contempt of the smallest things, they would fall into the destruction and contempt of all good things. Which saying he proposed under the example of a fish-pond, saying that its enclosure was to be compared to the strictness of the monastic order: For, he said, as fish die from the water of a fish-pond flowing away, if the enclosures of it crack bit by bit and often, and are not repaired: so all religion of the monastic order wholly perishes, if its custody grows cool from its fervour gradually, through contempt of small faults, with Scripture attesting, which says: He who despises small things shall fall little by little. He also instructed the clerics to the monks, the Clerics, how they should preserve themselves in God's lot, and that they should greatly beware, lest if they should fall from the lot of God, they should fall into the lot of the devil through neglect of their conversation and order. the married: The married also he taught, with what faith, with what love, with what familiarity, both according to God and according to the world, they ought to be joined together: the man indeed, that he should love his wife as himself, nor know another besides her; and should have care of her, as of his own body, without any sinister suspicion: but the woman, that she should obey her husband with all subjection and love, and should incite him diligently to good action, and also, if by chance his mind swelled against anyone contrary to what was just, should soften it by her affability.

[47] and he is sought after by all, Now these things, which we say he either admonished, or instructed, or taught, he did not exercise in the manner of teaching, as is the custom with others, but far otherwise, proposing each single matter under common and known examples, and propping it up with the testimony of solid reason, and, with every ambiguity removed, depositing it in the minds of his hearers. Therefore each one who could enjoy his conversation rejoiced, since in him, whatever was sought, divine counsel was at hand. Hence every sex and age wondered at him, and wondering embraced him: the more powerful anyone was and more excellent than others, the more devoted and ready was he to serve him. There was no Earl in England, or Countess, or any powerful person, who did not judge that he had lost his own merits before God, if it happened that he had not shown the grace of any service at that time to Anselm Abbot of Bec. even by the King King William a himself, who had taken England by arms, and who then was reigning; although for his greatness he seemed to all almost rigid and formidable; was yet so inclined and affable to Anselm that in his presence, to the wonder of others, he altogether became another than he was wont to be.

[48] returning to Bec he is illustrated by miracles. For his excellent fame therefore, Anselm, known to all England, and made dear to all for his reverend sanctity, enters the way of returning to Normandy, enriched with manifold gift which is known to serve to the honour and utility of his church up to this day. Familiar therefore thereafter was England made to him, and as the diversity of causes brought, frequented by him. But that Almighty God might show Himself to be the author of that grace which he had found with men; and that he had found with Him a greater grace than with men; He deigned to visit certain men through a vision, and to teach how through him they might recover from the sickness with which they were too grievously vexed. Of these whom I mention, I shall propose two, who among their own were of not ignoble fame, for example: who, as I received from the truthful monks of the same monastery of which he had long been Abbot, in that same monastery, with them present, were cured by him.

[49] a noble leper is commanded, A certain noble and strenuous man, in the borderland of Ponthieu b and Flanders, was held very powerful. He, struck in body by leprosy, was afflicted with the greater grief, the more he saw himself despised and forsaken by his own, contrary to the dignity of his birth, because of the obscenity of so great an evil. Therefore being converted to God, and with frequent prayers with bestowals of alms he was begging help from Him. On one of the nights therefore a certain one appeared to him in a vision, admonishing, to drink the water in which his hands had been washed: that if he wished to be restored to his former health, he should go to Bec; and should obtain from Abbot Anselm that he should bring to him as a drink the water with which he washed his hands during his Mass. He believing the vision, went diligently to where he was admonished, and secretly made known to Anselm why he had come. He is astonished at his words, and in many ways adjures the man to desist from such things. But he persists in his prayers, and much more prays that he may have mercy on him, and not suffer him to be defrauded of that medicine by which he believed heavenly salvation would come to him according to the divine promise. What more? Piety conquered the breast of humility, and about to ask God for the man, at the morning time he celebrated Mass more secretly. The sick man is admitted, and the water which he asked for, he received from the hand of the man. Which taken at once in drink, both restored the sick man to most complete health, and loosed the mouths of many in praise of God. Anselm therefore secretly sent away from himself the man who had come, declaring to him in the name of the Lord, that he should never ascribe this deed to himself, but should know with most certain knowledge that it had been wrought by divine mercy alone, and should answer to those inquiring that it was so, with mention of his person wholly kept silent.

[50] At which time also a certain Brother of the congregation, struck by a powerful bodily infirmity, a dying man is healed: was brought to extremes. To him in sleep a certain one stood by, and promised that he would recover life and health, if he were sprinkled with water sanctified by Anselm: and the sick man begged Anselm visiting him according to his accustomed visit, for the water; and having obtained his wish, was immediately restored to health.

[51] he himself teaches how much better it is to adapt oneself to the will of others These things have been said in a few words to show the grace of the man. Yet concerning the grace which he had deserved among men, I do not see that those who know his morals should wonder much; because a certain desirable sweetness emerged, wherever he was, from his conversation, which led all into his friendship and familiarity: for his zeal toward all had always been such that he might especially do those things which he understood could be more useful to others. c Whence when he was asked, what profit they would acquire who, preserving equity, would strive in whatever they could to agree with the will of others; and what loss those would incur, who would strive to fulfill their own will rather than that of others, he answered in this manner: He who strives in all things to agree in good with the will of others, deserves this before the just Judge God, that, as he himself accords with the will of others in this life, than to make it one's own, so God and all things with Him may accord with his will in another life: but he who, despising the will of others, strives to fulfill his own, by the sentence of the same Judge shall undergo this loss, that because he himself in the present life wished to accord with no one's will, no one also in the future life may wish or ought to be in accord with his will: for by the same measure with which each one shall have measured others, it shall be measured back to him. Supported therefore by the consideration of this reason, Anselm was unwilling to be grievous to anyone, burdensome to anyone, even if on this account he had to temper a little from the austerity of the monastic institution. And indeed, as the order of discernment taught him, sometimes he tempered that severity by condescending to others. In which what those will feel, who after us perhaps are about to read or hear these things, we cannot foreknow: we however who have deserved to know the manner of his life, think him more to be praised in this, that from the rigour of his purpose he sometimes descended for reason, than if he had continually persisted indiscreetly rigid in it. For to act by reason belongs to virtue: but the contrary, to vice.

[52] Boso, converted by his conversation, Among these things a certain Cleric, a youth in age, Boso by name, came to Bec, seeking conversation with the Abbot: for that same one was sharp in mind, and had involved his mind in certain perplexing questions, nor could he find anyone who could unravel them to his desire. Speaking therefore with Anselm, and producing to him the knots of his heart, he obtains from him without scruple of deception all the things he desired. He therefore admired the man, and was bound by exceeding love of him. Therefore thereafter, since he was enjoying his conversation familiarly, he frees from a grievous temptation: being drawn on to contempt of the world, when a brief space had passed, he was made a monk of Bec. Over whose conversion and conversation the devil, grievously envying, plunged him into such a storm of temptation that with various tumults of thoughts succeeding one another, he was scarcely master of his own mind. Some days passed in this state, and the same temptation was always becoming more cruel. Therefore troubled and confused in mind, he approached Anselm, and set forth to him the waves of his soul. But he, when he had understood each thing, only this with pious affection, namely, May God counsel you, he answered him; and at once dismissed the brother from himself. And immediately such tranquility of mind followed him that, as he himself was telling me, beyond what can be credibly said, suddenly he was made another than he had been: and so all that temptation

wholly vanished, nor did he feel anything of this sort in himself thereafter.

[53] Many other things moreover were done by Anselm in this manner, which we, striving for brevity, he performs many other miracles. deliberately pass over. It has also pleased us to pass over in silence innumerable men, cured from various languors, but especially fevers, both through the washings of his hands, and through the remains of his food, secretly taken away from before him without his knowledge, with God dispensing His gifts according to the merit of the faith of each one. For if we wished to describe all the things which we have received from very truthful men, we could (as I think) be judged to give ourselves rather to loquacity than to the simple narration of deeds done. Wherefore lest we make it too long by dwelling on such matters, with these things omitted, let us tend to others. But that the rough discourse may not by its prolix continuation burden readers or hearers with weariness, here let us first place an end to the work begun: that they, refreshed by those things which delight more, may find ready another beginning, those wishing to know what follows.

NOTES.

BOOK II.

Deeds in the Archbishopric of Canterbury.

CHAPTER I.

The Archbishopric assumed: the monastic quiet yielded: some dissension with the King.

[1] With William King of the English dead, his son William obtained the kingdom. Crossing over to England He, with venerable Father Lanfranc taken from this life, afflicted the churches and monasteries of all England with a too grievous oppression. In the fourth year of which oppression Anselm, invited, nay adjured by a strict entreaty by Hugh Earl of Chester, and by many other Princes of the kingdom of the English, who had chosen him as the physician and advocate of their souls, and moreover compelled by the prayer and precept of his own Church for the common utility, entered England. On the day before the Nativity of the blessed Mother of God and perpetual Virgin Mary therefore, he came to Canterbury. Where, since as by a presage of things to come many both monks and laymen cried out together that he was to be Archbishop, he departed from the place early in the morning, nor would he in any way consent to those asking that he should celebrate the feast there. But as he came to the King's court, the chief men ran out eagerly to meet him, and received him with great honour: the King himself leaped from his throne, and met the man rejoicing at the door of the house, and rushing into kisses, led him by the right hand to his seat. They sit together, and meanwhile exchanged joyful words between themselves. Then Anselm, about to deal more secretly with the King, He boldly rebukes the King: admonished the rest to withdraw. Therefore, with the affairs of his monastery passed over, for which he was chiefly thought to have come there, Anselm began to rebuke the King concerning those things which rumour was bearing about him, nor did he suppress in silence any of those things which he knew must be said to him: for almost all the men of the whole kingdom were daily saying such things about him, now secretly, now openly, as were by no means becoming to the royal dignity. When the conversation was finished, they were divided from one another, and nothing was done by Anselm about the affairs of his Church at that time.

[2] Then he went to Chester to the Earl, and was compelled by necessity to stay in those parts for many days. Designated Archbishop of Canterbury Meanwhile King William is seized by a grievous illness, and almost brought to extremes. He is advised among other things by the Princes that he should think of the Mother of the whole kingdom, namely the Church of Canterbury, and should relieve her from her former widowhood and calamity by the institution of a Pontiff. He acquiesces in the counsel, and declares Anselm to be most worthy of this work. It is acclaimed by all, the edict of the King is praised by the Clergy and all the people, and no contradiction of any man resounds there. He hears this, and almost to the point of losing his senses he contradicts, struggles and opposes: yet the assembly of the Church of God prevails. He is therefore seized, and violently with hymns and praises is carried rather than led into the neighbouring Church. These things were done in the year of the Lord's Incarnation 1093, on the day before the Nones of March, on the first Sunday of Lent.

[3] At Winchester he extinguishes a fire by the cross, But on the following feast of Easter Anselm came to Winchester, and lodged in the suburb of the city. Therefore on a certain night by negligence fire spread on the roofs of the suburb: which growing, consumed everywhere whatever buildings. And already that same fire was at hand, about to consume Anselm's lodging, with only two houses intervening. Therefore when some were carrying out the things which were in the house, the mistress of the house forbade them, affirming that she feared no damage to herself or to her own, who had merited to have such a guest, that is, Anselm the Archbishop, with her. For which words Baldwin, a strenuous man and a monk, pitying the woman, persuaded Anselm to come to the aid of his hostess. But he: I? In what matter? Go out, he said, and oppose the sign of the Cross to the fire: perhaps God will keep it off. He answered: For me? It is nothing, what you say. Yet he went out from the house, led by fear of the fire, and having seen the flaming globes, he was compelled by the venerable Bishop Gundulf and by the same Baldwin, to make the sign of the holy Cross against the fire, with his right hand raised on high. Wonderful to say. He had not extended his hand before you saw the fire bend back upon itself, the flames fail, so that they even left half-burnt the house which they had begun to devour.

[4] He is consecrated on December 4. Anselm therefore on account of many reasons which had intervened, had not yet consented to the election which had been made of him, that he should be made Pontiff: but yet detained by the King, he lingered in England, with the aforesaid Gundulf Bishop of Rochester conversing with him by order of the King, and ministering to him what things were necessary. But when those reasons had been taken out of the way, at last after a long space of time, constrained by obedience as well as necessity, he consented; and on the day before the Nones of December he was consecrated with due honour by all the Bishops of England, at Canterbury. At which consecration that Gospel sentence was found about him: He called many, and sent his servant at the hour of the supper, to say to the invited that they should come, because now all things are ready; and they all at once began to excuse themselves. Thereafter when he had presented himself at the Royal court on the Nativity of the Lord Jesus, and having been received with honour by the King, had passed the first days of the festivity joyfully around the King; afterwards by the instinct of the devil and of evil men the mind of the King was changed against him, because he, having despoiled his men, was unwilling to give him a thousand pounds of silver for the thanks to be rendered for his munificence: and thus with the Prince angered, he departed from the court.

[5] And coming to his own village which is called Harrow, A chrismatory stolen at the dedication of a church he dedicated there a church belonging to the parish: which indeed his predecessor Lanfranc had built, but prevented by death, had not been able to dedicate. To which dedication a certain Cleric coming from London among the rest, and inserting himself among the Clerics of the man as if to minister with them, secretly stole the chrismatory of the Pontiff, and plunged into the crowd, took to flight. When therefore he had entered the road which leads to London with his theft, he turned his steps, not supposing that he was hastening to the place from which he was fleeing. But when returning he found the multitude of the gathered people, he perceived that he had changed the way he wished, and went back on the road by which he had come. He had gone forward some distance, he recovers by miracle. and again it seemed to him he was tending to where he was fleeing from. This happened more frequently, and now here, now there, not knowing whither he was going, he was carried erringly. But the people, who saw him being so, wondered what he might have. And when the ministers of the Pontiff learned the vessel of chrism was lost, confused and tumultuous they ran about; they seek what was lost here and there, not knowing from whom or where they should surely seek it. The rumour of the loss is carried among the people, and the opinion of many falls on the erring Cleric. He is captured, and under his cape the seized vessel is found. It is reported to the Prelate what had been done: but he with modest countenance and tranquil mind at once commanded the fault to be forgiven, and the Cleric to be dismissed free to his own. Then he, the road which, burdened with the theft, he by no means knew how to hold, free, at once and without hesitation, entered and walked.

[6] With the King angered at a rebuke, After these things, a few days later, Anselm is ordered to go to the court, about to escort the King crossing the sea with his blessing. Which crossing, while it is deferred because of the wind being against it, Anselm, thinking he had found a suitable time, began to entreat the King for the relief of the churches, which were from day to day being destroyed; for the renewal of the Christian law, which was being violated in many things; for the correction of various morals, which in every order of men were daily being too greatly corrupted. All of which he receiving with great indignation, and protesting that he would do nothing in any of them for his sake, in anger commanded the man to depart, and not to wait there longer for him who was about to cross the sea.

[7] He grieves that he has been withdrawn from monastic quiet. Anselm considering after these things what quiet he had lost, what labour he had found, was anxious in spirit, and worn with vehement grief: for he brought before the eyes of his mind what sort of life he had been wont to lead, placed in the Priorate and the Abbacy; how joyfully he rested and delighted in the love of God and of neighbour; how devoutly speaking the words of life, he was heard by all; how more devoutly, to the increase of his retribution, as he hoped, the things he said were performed in work: and now on the contrary, when through the Episcopate he should have progressed to better things, behold, day and night labouring in secular affairs, he saw that he could neither attend to God nor to his neighbour according to God, according to his former custom; nor would anyone wish to hear a word of life from his mouth, which he would fulfill in deed, to the detriment, as he reckoned, of his reward. To these in increase of his evil had been added the frequent oppressions of his men, daily sounding in his ears, and the threats of the malignant, promising worse things for the future, thundering all around. For it was known that the royal mind was stirred up against him in fury: and because of this every bad man believed he would be blessed, if by any device he could do anything to exasperate him. He was therefore wearied by many and various storms of injuries, and was fostered by no sweetness of earthly honour or advantage whence he could have consolation.

[8] and he seeks consolation among the monks: But with his conscience safe in all things and toward all in innocence, he breathed a little from these, and was greatly consoled, whenever he could take himself into the cloister of the monks, and speak before them of what the institution of their life required. Which he on a certain time, presiding over their Chapter, and more freely by custom dealing of such matters,

at the completed end of his speech, alluding with joyful cheerfulness, made known by a jesting comparison, saying: As an owl, when it is in its cave with its young, rejoices, and is well with itself after its fashion: but when it is among crows or rooks or other birds, it is attacked and torn apart, and it is altogether ill with it; so also is it with me: for when I am with you, it is well with me, and I have the pleasing and singular consolation of my life; but when removed from you, I am among secular persons, the attacks of various causes tear me apart here and there, and secular affairs which I do not love vex me. It is therefore ill with me, when I am thus: and trembling I greatly fear, lest my being in such a state beget a huge loss to my soul. To which word, although alluding, as I said, he began most bitterly weeping to subjoin, and he said: But, I pray, pity me, pity me, you my friends, because the hand of the Lord has touched me. Because therefore in such conversation he greatly breathed again, with it lacking, he grievously sighed. I call God to witness, that I often heard him protesting under the testimony of truth, that he would more willingly, in the congregation of monks in the place of a boy among boys under the rod of a master, fear, than through pastoral care prelate of the whole of Britain, in the assembly of the peoples, to preside over the Pontifical Chair.

[9] Perhaps someone says: If it was so good, so pleasant to him to dwell with the monks, which however could not be perpetual to him, why did he not continually dwell at Canterbury with his own? To which I: If this alone were possible to him, he would consider himself greatly consoled: but this both the distance of his villages, partly the use and institution of his predecessors, partly the great number of men, without whom the Pontifical honour did not allow him to be, took this away from him, and compelled him to go through his villages and to dwell there. Moreover if he continually inhabited Canterbury, his men would be greatly burdened by the transport of provisions, and besides by bailiffs, as often happened, pressed in many ways, if they should appeal to anyone, they would never have him present, more and more oppressed they would go wholly into destruction. But in no place or time was he without his monks and Clerics: except those only who, flowing to him from various places, were rarely absent. For he received all who came to him with sweet cheerfulness, and answered each one effectively according to the quality of his business. For you would see those involved in the sentences and questions of the Scriptures, as soon as a reason was proposed, unraveled by him; those wavering in the discernment of morals, no less diligently instructed; those labouring with the tenuity of necessary things, relieved of their want, with what they had need of being given. Nor did this largess only relieve the penury of monks or Clerics, but to any laymen needing these things, asking these things from him to be supplied, it overflowed according to possibility and sometimes beyond the possibility of a pious father.

[10] But as often as the opportunity offered itself, in the more remote place of his chamber he used to withdraw, he writes on the Incarnation of the Word. to adhere to heavenly studies alone. Whence moved by zeal for the Christian faith, he composed an excellent and for the state of that time most necessary work on the Incarnation of the Word: which work written in epistolary style, he dedicated and directed to the venerable Urban of holy memory, the Supreme Pontiff of the Roman Church. Who graciously receiving it, and understanding it to be propped up by an invincible reason of truth, held it in such great authority, that afterwards contending against the Greeks in the Council of Bari, of which mention will be made in its place, he assumed from it the strength of his disputation, and proved how damnable was their error in this, that they denied the Holy Spirit to proceed from the Son.

[11] But we passing over these things, Accustomed to pious conversations over the table, and giving attention to certain narration, let us say that Anselm himself sitting down for the refection of the body, sometimes taking matter for speaking from the sacred reading which was read before him, edified those eating with him; sometimes, on his own part, expounding sacred words in place of the sacred reading, he instructed the minds of those present; sometimes, being asked about some useful or necessary thing, he refreshed both the asker and those hearing with wonderful sweetness. For the sake of knowing this, I shall subjoin by way of example one thing which occurs more easily: not that any efficacy of his doctrine is designated by it, but that by a small example, the things in which his tongue was wont to be engaged among carnal meals, may in some measure be made known.

[12] He consoles a monk complaining that he is occupied with external things, There came to him on a certain time a certain man who had become a monk from secular life, demanding counsel on his life. He, since at other times he had spoken with him more familiarly, taking the opportunity during dinner, said: that when he was holding himself in secular life, he understood his path of proceeding to life was not right; wherefore, he said, having left the world, I came to the order of monks, hoping that there I could wholly attend to eternal life and to God. But behold by the precept of my Abbot I attend to secular business, and while I desire to defend and protect the things of the Church against seculars, I plead, I contend, and perhaps it is not of great care to me, if others lose in my gain: wherefore I am almost compelled to despair, while those things which I left I seem to administer with so many sins. To these things Anselm responded under the following example. All life of men can be compared to a mill, placed over a precipitous river: let there be then in this mill a millstone grinding at the hand of man; of those who grind with it, some so neglect their flour, that all of it slides and flows away into the river; others, a part being retained, let a part go headlong; others gather the whole, and keep it in their own custody. Of these, he who saved for himself nothing of the flour, will not have what he may eat in the evening: he who retained a little, will find a little for his portion: he who collected all, will be able to feed himself amply.

[13] So let the life of men be compared, as I said, by comparing human life to a mill, to a mill; the millstones, to their acts. For as the millstone, while it grinds anything, is led in a circle, and is led around often back by a similar course: so also human acts at whatever times return upon themselves. For example: men plow, sow, reap, grind, bake, eat. Behold the millstone has completed its circuit. Does it now further rest? By no means. For the same thing is repeated. It is plowed, sown, reaped, ground, bread is made, and it is eaten. These things are done every year, and in the manner of a millstone return to the same. See therefore a man, doing all his works for earthly advantage, desiring nothing in them except something transitory: this one indeed grinds, because he works; but all his flour, which is the fruit of the work, is seized and hurled headlong by the river, that is, by the flow of secular desire: this one, when at the end of his life having gone out of the mill, and returned to his house, wishes to eat the fruit of his works, will find nothing, because the rushing river has absorbed all: he shall fast therefore, woe to the wretch! for eternity. There is another, who does not altogether lose his flour, because now he gives some alms for God, now he goes to church for the service of God, now he visits the sick, now buries the dead, and attends to other good things in this manner: but when he himself serves the pleasures of the flesh, for injury inflicted rages through hatred, feeds on human praises, is sunk by drunkenness and gluttony, and is enervated by like things, by no means cautiously watches, lest the greatest part of the flour perish. What shall be of this one in the future? except that he shall receive according as he has acted.

[14] and showing the fruit of him who does all things from obedience; Now attend to a third kind in the order of monks. There is therefore a monk placed under the command of his Abbot, having professed obedience in all things which are enjoined upon him according to God, never, as far as in him lies, wishing by his own will to go out of the enclosures of the monastery for any secular business: to this one perhaps it is commanded, that he should go outside the enclosure to guard some village of the church: he excuses himself, and that it be not done, he beseeches: the Abbot persists in his sentence, and through obedience commands the things commanded to be performed: not daring to refuse, he obeys: behold he comes to the millstone, necessarily it behooves him to grind. Complaints, suits, disputes arise here and there. Let the wise monk therefore guard his flour, and diligently receive it into his vessel, lest it flow away into the river. In what way, you ask? Let him do nothing through empty boasting, let him do nothing which God forbids, for the sake of any gain: to the obedience which is enjoined upon him, let him so attend, that he may both defend and protect the things of the church against all manfully and justly, and let him not strive to draw anything of another's under the dominion of the church through injustice. If he lives and acts in such manner, although sometimes because of such things he lose Masses, sometimes speak when the Brethren in the cloister are silent, and do or omit some similar things which they themselves neither do nor omit; the virtue of obedience, which he exercises, consumes all these things; and preserving his vessel intact, he collects and stores up whole and pure the flour flowing from his mill, which shall eternally feed him: for he walks not according to the flesh, but according to obedience, and through this, as the Apostle says, there shall be no damnation to him. Rom. 8, 1

[15] And what is to be thought of him, said he, which must be well distinguished from licence. who offers himself voluntarily to the disposition of the villages, and that what he desires may come to effect, secretly summons helpers to himself, promises gifts, pledges favour? He answers: This has nothing to do with the purpose of a monk. He says, Why? Does not such a one, though he desires what I have said, yet attempt to do nothing without the licence of his Prelate? He answered: Licence has deceived many. For obedience and disobedience are contrary: between these, licence is the middle. He therefore whom obedience does not constrain to go out of the enclosures of the monastery, yet wishes to go out, and to decline the strictness of the rule licentiously, although he does not wish to presume it without licence, and therefore can defend his act by the licence on which he leans; yet has sin from the unlawful will. For after he, dead to the world, entered the cloister, he ought in no way to have returned to the business of the world, even in will. Yet because he did not wish, unless permitted, to fulfill that very will of his in deed, the obedience, which in this he embraced, will excuse the deed itself: but the will, which he had contrary to obedience, is dangerous, unless he has repented. Which not a few less attending to, are often deceived by the licence which they seek for fulfilling their own will.

[16] These things, as I said, I have proposed, not to show the quality of his doctrine, He himself is most sparing of food, but I have shown by a light example with what things his tongue was wont to be engaged amid meals. For if I should introduce him discoursing on humility, on patience, on gentleness, and on this which I have now touched a little, obedience, and also on other innumerable and profound sentences, as we heard almost every day; another work would have to be forged,

and what we have in hand would have to be interrupted. When therefore, says someone, was he eating? He was eating plainly during speaking, sparingly indeed, so that you would wonder whence he lived. Yet he confessed, and we knew to be true, that while he was occupied with any long disputation, he ate more than usual unknowingly, with us who were sitting nearer sometimes secretly supplying him bread. But when, with guests absent, he was eating privately with his own, and no spiritual question arose from any side; with the food rather tasted than taken, soon he was ceasing, and attending to reading, awaited those eating. And if he should notice anyone either eating more quickly because of waiting for him, or perhaps leaving the food, he would rebuke both; he was indulgent toward others. and would affectionately admonish them to give attention to their own advantage, hesitating at nothing. But when he noticed others eating willingly, he would look upon them with an affable pleasantness of countenance, and rejoicing with them, with his right hand slightly raised, blessed them, saying: May it do you good.

CHAPTER VI.

The exercise of various virtues.

[17] Having set forth therefore in what modes Anselm was wont to delight amid his meals, His life conformed to his doctrine, that it may be set forth in a few words in what other hours also he was engaged, I shall repeat what I remember I said about him above, namely: Christ was never absent from his mouth, or justice, or whatever pertains to true life; and he asserted that all time was lost which did not serve good studies or necessary utility. But I profess it is wicked to think that he lived otherwise than he taught. For since it is agreed that from the time he took on the habit of religion until he received the dignity of the Pontificate, he zealously pursued the ornaments of all virtues; and the very virtues, in the minds of whomsoever he could, he instilled by word and example; we no less affirm it to be agreed that he, having been made Primate of all Britain, by discernment he excels in gentleness: in every way shone in this part. Whence also for the indiscreet (as it seemed to several, and sometimes even to me) custody of those very virtues, he was often reproved, and was prejudged as one who should be rather a cloistered monk than Primate of so great a nation. This was said on account of his excellent humility, this on account of his immense patience, this on account of his excessive abstinence: what was said was accused, what was accused was condemned. Chiefly however, in preserving gentleness, he was accused of indiscretion: because, as was thought by many, many, whom ecclesiastical discipline should have corrected, having understood his leniency, rested in their depravities as it were with impunity. But when his excuse concerning these things was heard (for he despised no one, disdained to render a reason for things inquired to no one), it was at once clearly known, that he in no way ought or could do otherwise in such matters than he was doing, while he wished to hold himself in the rule of true discernment without error.

[18] But secular affairs he could not bear with equanimity, he shrinks from secular business: but as far as he could he withdrew his presence from them by every means. But if ever such a cause arose, that he had necessarily to be present at it; he was concerned only to attend to truth, he suffered no fraud to be brought upon anyone, no prejudice whatsoever, as far as was in his power. If vain clamours, if contentions, if quarrels, as happens, arose, he took care either to calm them, or to absent himself more quickly: for unless he so did, afflicted with weariness, his mind at once failed him, and moreover he fell into a grave bodily sickness. Knowing which custom of his, we often, the thing itself requiring it, led him out from the midst of the multitude; and proposing some question from the divine Page, at once restored his body and soul, as if medicated with a healthful antidote, to their usual state. But being asked why he was so weak and pusillanimous for secular causes, he answered: I who have long ago driven from my mind the love and concupiscence of all secular things, how shall I exist strong and diligent in the causes of them? Nay, I speak the truth, I do not lie, that when they force themselves upon me importunately and by necessity, my mind is so shaken by horror of them, as an infant, when some terrible image is thrust upon his face. Nor do I delight more in the disposition of them, than a boy delights in his mother's breasts, while he is weaned from them, with bitter bitterness spread over them. Compelled by these necessities, the whole care and disposition of his house he placed upon Lord Baldwin the monk, of whom we have made mention above, so that all things should depend on his nod, and things decreed apart from his ordination would be null. Thus therefore having obtained security, he was giving attention to spiritual disciplines and contemplation.

[19] Yet diverse tribulations and anxieties, which sometimes for the lands of the Church, tearing the ecclesiastical immunity in manifold ways which the malignant by injury, with the King not prohibiting it, were invading; sometimes for the exactions of money, which were devastating the whole kingdom, but especially his men, to immense extent; sometimes for the oppressions of the monasteries, which he could not calm, and which were daily reported to him; sometimes for many other things, he often suffered in this manner; these interrupted his quiet, and compelled him to meditate other things. Besides, those who before the Episcopate had been submissive to the man, loved him, loving favoured him, favouring eagerly conferred select things from their own; now to seek the lands of the Church, now to ask for horses, now money, now this or that, to which each was drawn by his own pleasure, they would beseech from him. So you would see those obtaining their requests rejoicing in his presence with feigned peace, promising rewards and services: others fallen into the contrary, detracting from his honour, impugning his men as far as they could, threatening to great extent.

[20] He patiently endures: But he in his patience, knowing to possess his soul, was peaceful with those who hated peace, always returning words of gentleness and peace to his opponents, desiring to overcome their evil in good. Yet those things which could in time following be to the damage of his Church, he by no means bore with equanimity, or allowed to fall into neglect. But what shall I say? Such great greed at that time dominated the minds of certain persons, that neither soothed by his patience did they acquiesce in his admonitions; nor driven by terrors did they come out from the blindness of their heart. But concerning strangers perhaps not much is to be wondered at: his very own and domestic men lied to him and became unfaithful. Observing his meek, gentle, and simple heart, in many cases with fraudulent cunning and composed speech, they frequently circumvented him, and preferring to be defrauded by his familiars than to think ill of them, diminishing what should have been of his right, and thence unjustly augmenting their own, lost the faith by which they had been bound to him. Concerning which matter when he was familiarly reproved by Baldwin and his other faithful men for excessive simplicity and less prudence, he answered with simple wonder, saying: What is this? Are they not Christians? And if Christians, would they for the sake of any advantage wish knowingly to lie against their faith? It is nothing. For with such great zeal they compose their words as they speak to me; and swear that they are true, with their faith interposed, that it might be thought to be ascribable to incredulity to be unwilling to believe that they stand on the firmness of truth itself. He said these things, thinking that they were unwilling to do to him what he knew he wished to do to no one. And when it was answered that they were not of his manner, he said: I confess, I would rather be deceived, believing good things about them, even though unknown to me they are bad; than to deceive myself, believing evil things about them, whom I have not yet truly proved to be not good.

[21] Yet I remember these things were said at the beginning of his Pontificate. Seeing himself deceived For afterwards the truth of the matter became known to the man, and what had been truly said by his own, he knew to be too true. Although therefore he did not thereafter give his accustomed faith entirely to their words, yet his affairs in the future were not a little damaged by the fact that he had been so credulous to them at the beginning. For they, knowing for certain that he did not have a heart to return evils for evils inflicted, suspended from fear, and made worse to themselves, progressed to worse. Which the Father considering with himself, grieved more over their perdition, which he foresaw to follow, than over his own passing deception. He grieves more for their cause, Yet for this deception and corruption of unkept faith, Anselm often used to say, that they would one day, either in themselves or in their children, be disinherited from the goods of the Church by which they were now being raised on high, and be subjected to the ancient poverty in which they had been born and nurtured, or certainly be punished with some grave and shameful vengeance, before death or in death, which would be worse. Which saying of his we already see fulfilled in some: and from this we conjecture what others also have to fear. But he could not correct them for this reason, that they, entangled like thick thorns, with crafty assertions of words, affirmed themselves not to be such as needed such correction.

[22] But he, avoiding to serve contention, dismissed them from himself, fearing lest he should exceed the measure of discretion, because he abhorred sin above hell itself. if in examining their acts he should be too diligent: for he feared nothing in the world more than to sin. With my conscience witnessing I do not lie, that often we heard him under the testimony of truth professing; that if he saw bodily on one side the horror of sin, on the other the sorrow of hell, and he had necessarily to be plunged into one of them; he would choose hell before sin. Another thing also, perhaps no less wonderful to some, he used to say, namely, that he would rather, pure from sin and innocent, have gehenna, than, polluted with the filth of sin, hold the kingdoms of heaven. Which saying when it seemed strange to some, he tempered by giving a reason, saying: Since it is agreed that only the bad are tormented in hell, and only the good are cherished in the heavenly kingdom; it is clear, that neither the good, if they should enter there, can be held in hell by the due punishment of the bad; nor the bad, if by chance they should approach, avail to enjoy the felicity of the good in heaven. Because of these things, with great zeal he always strove to avoid the contagions of sins, and whatever could offer them any occasion of arising, to drive off from his intention with every solicitude. Nor was he momentary in these things: in these was engaged the daily institution of his morals, in these stood the continual conversation of his life, in these was vigorous the unfailing execution of his purpose, in these he was serving God, for these he was accepted by all good men, through these he was striving to obtain eternal life.

CHAPTER III.

At last with difficulty, having obtained from the angry King the faculty of going to Rome, he bids farewell to his own.

[23] Anselm approached the King, returned from places across the sea, Professing obedience to Pope Urban, and humbly asked that he would give him licence to go to Rome to Pope Urban for the stole of his Archbishopric. But he at the name of Urban being disturbed, said that he did not hold him as Pope, nor was it his custom that without his election anyone should be allowed to name a Pope in his kingdom. Hence therefore arose a certain grave dissension, but was deferred to be discussed at another time. He is therefore commanded

that the Bishops, Abbots, and Princes of all England come for the discussion of this disagreement at the castle which is called Rockingham. It was done, and in the third week of Lent they assembled according to the edict. The cause is brought forward, and Anselm is shaken with various complaints on all sides. For many, and especially the Bishops, wishing to favour the royal will, with the judgment of equity spurned, strove to prove that Anselm, saving the fidelity which he owed to the King, could in no way in the kingdom hold Urban as Pope, Prelate of the Apostolic See. He is blamed by the King and Bishops, To whom when many things which reason had brought had been objected, and Anselm had altogether bridled them by the words of the Lord, Render to Caesar what is Caesar's, and to God what is God's, and by some others which no reason could refute; they on the contrary, not having what to say, cried out with one clamour that he had blasphemed against the King, since he had dared in his kingdom, without his permission, to ascribe anything to God.

[24] because they deny obedience to him for this reason: Therefore at one word of the Royal indignation, some of the Bishops with one impulse deny to their Archbishop and Primate all subjection and professed obedience, and with equal vow the wretches abjure to him the unity of fraternal society: but some say that they will not obey him in those things only which he should command on the part of Pope Urban. All the Bishops therefore who were present, except only the Bishop of Rochester, in one way or another deny him due subjection and obedience. The King himself also takes from him all confidence and security in all his affairs, and swears that he will no longer hold him as Archbishop or Father, unless he at once deny that he will further obey the Vicar of blessed Peter. Three days were spent on this business, pregnant with clamours and insults against Anselm; and at length were concluded in the end I have said.

[25] Then Anselm, constant in his purpose, through an intermediary asks from the King a safe-conduct yet he is neither allowed to depart from England, by which he may safely depart from the kingdom. Which the Princes, recognizing that it would be many damaging, for the sake of restoring peace, pray and obtain that a truce be given on both sides until Pentecost: and thus they impede him from departing from the kingdom. The King therefore promises that he will grant full peace and tranquility to his affairs, until the fixed time of the truce, and then will greatly condescend to his will on account of his religion in the business which had emerged. But he altogether fell into the contrary, and Anselm, with Lord Baldwin driven outside the kingdom, and his men captured and despoiled, and his lands wasted, was grievously afflicted.

[26] But yet after these things he both received Urban as Pope through Walter Bishop of Albano, who brought the pallium to Anselm from Rome to Canterbury, nor is he permitted to go to Rome. and, led by the counsel of his Princes, received the man into his friendship. But after some time the same King, returning victorious from the Welsh, with renewed anger because of the soldiers, whom (as was falsely said by the malignant) Anselm had sent ill-equipped on the expedition, was turned against him. Then Anselm, considering with himself, that such things could arise at any time from nothing, and that he, occupied with them, could always be impeded from the Pontifical office; dealt with himself that he should go to Rome, and seek counsel from the See of Blessed Peter upon these things. When therefore at the solemnity of Pentecost he had come to the court at Windsor, he sent word through his familiars to the King, that it was very necessary for him to go to Rome, and that, if it pleased him, he wished to do this with his permission. But he, By no means, he said: for we know him to be neither ignorant of any counsel in those things which are to be done, nor liable to any grave sin, whence it is necessary for him either to consult the Pope, or to implore his absolution. And so the matter then indeed remained.

[27] As Anselm was leaving the court and hastening to his village called Hayes, the boys whom he was nurturing pursued with dogs a hare which met them on the road. And as it fled under the feet of the horse on the occasion of a hare fleeing under the horse on which the Father himself was sitting, they followed. He, knowing that the wretched beast had sought refuge under him, with reins held in, fixed the horse in its place, nor wished to deny the beast its desired protection: whom the dogs, surrounding, and licking here and there with unwelcome attention, could neither throw out from under the horse nor hurt in any way. Seeing which, we were amazed. But Anselm, when he saw some of the horsemen laughing, and as if letting loose the reins of joy because the beast had been caught, melted into tears and said: You laugh? But truly to this unhappy one there is no laughter, no joy. Its enemies are around it, and it, anxious for its life, has fled to us, demanding protection. This is plainly so also of the soul: for when it goes out of the body, soon its enemies, namely the malignant spirits, who pursued it dwelling in the body through the windings of vices in many ways, rush upon it believingly, ready to seize it, and plunge it into eternal death. But it, too anxious, looks about here and there, he explains the anxiety of the soul surrounded by demons: and with ineffable desire longs that the hand of defence and help should be extended to it by which it may be guarded. But the demons on the contrary laugh, and rejoice with great joy, if they find it supported by no help. With these words, slackening the reins, he returned to the road, with clear voice forbidding the dogs from further pursuing the beast. Then it, immune from all injury, exulting with swift course, returned to the fields and woods: but we, having laid aside the jests, but made no little cheerful by such pious liberation of the fearful animal, wore down the way of the begun journey.

[28] At another time he saw a boy playing on the road with a little bird. At another time from considering a bird tied up This bird had its foot fastened with a thread, and often, when it was permitted to go more loosely, desiring to consult for itself by flight, it strove to fly away. But the boy holding the thread in his hand, drew it back and cast it down to him: and this was a great joy to him. This was done frequently. Which the Father observing, pitied the wretched bird, and wished that, with the thread broken, it might be restored to liberty. And behold the thread is broken, the bird flies away, the boy weeps, the Father exults. And calling us: Have you considered, he said, he explains the force of depraved custom. the jest of the boy? And when we confessed we had considered it, he said: With a similar consideration the devil jests with many men, whom, ensnared in his toils, he draws along according to his will into various vices. For there are some, to give an example, inflamed with the flames of avarice and the like, and from great custom given over to them. To these it happens sometimes, that they consider their deeds, weep over them, and promise themselves that they will henceforth cease from such things. Behold in the manner of the bird they imagine themselves free to fly. But because ensnared by depraved usage they are held by the enemy, as they fly they are cast down into the same vices. And this happens more often: and they are not altogether freed, unless with great effort, through the respect of the grace of God, the thread of depraved custom be broken.

[29] Importunately insisting for the licence to go, Hence again Anselm, coming to the court, asked the King for the licence, twice sought, to go to Rome: but did not obtain it. Afterwards in the month of October, invited by the King, he goes to Winchester, and what he had twice asked, more attentively through intermediaries a third time asks. He is disturbed, and complains anxiously that he is too much vexed by him. To which Anselm: And indeed, that I wish to go to Rome, I do it for the cause of holy Christianity, which I have undertaken to govern in this land, and for the cause of the salvation of my soul, also for the cause of his honour and utility, if he will believe: if therefore he shall give me permission to go with good will, I shall receive it more graciously: if not, I certainly ought not to put off what God has commanded, because it is written: One must obey God rather than men. Acts 5, 29 Hearing which, with a troubled mind he commands that either he desist from what he has begun, and moreover promise by oath that he will never appeal B. Peter or his See for any business, or without delay, with every hope of returning taken away, depart from his kingdom. and therefore being ordered into exile from the kingdom, And adding, he said: But if terrified by these things, he chooses to desist from what he has begun and to remain rather than to go, then I will that he make amends to me, as my court shall judge, because he has a third time asked to be granted by me that in which he was not certain to persevere. He answered: He is Lord: what he wishes, he says. I however, knowing for what I have been taken, and what I have undertaken to do in England, declare that it is not honest for me for the sake of any transitory advantage to omit that which, in the help of God's mercy, I hope will be useful to His Church in future times. Many more things than these were done here: which since we have written elsewhere, he blesses the King: we touch briefly here. With the King therefore and the courtiers stirred up to wrath against the man, he himself enters to him with placid countenance, and sitting at his right hand by custom, says: I, Lord, as I have declared, am going, but first my blessing, if you do not reject it, I will give you. Which when he answered that he did not wish to reject, with him being appeased, with his right hand raised he blessed him: and thus, with the court left, came to Canterbury.

[30] On the following day, having gathered the monks serving Jesus Christ the Lord in that very See, He exhorts his monks to patience in adversity, he addressed them in these words: Brethren and my most beloved sons, as you have heard and know, I am about soon to depart from the kingdom. For the cause which for a long time has been between our Lord the King and me concerning the correction of the Christian religion, has at last been brought to this, that either it behooves me to do those things which are against God and my honesty; or without delay to depart from the kingdom. And I indeed go willingly, and I hope in the respect of the merciful God, that my journey will profit something to the liberty of the Church in future times. Over you however, whom at present I leave, I am moved with no little piety, as I foresee that you will suffer tribulations and straits, oppressions and insults more bitterly than usual in my absence. For although it is agreed that even with me present they were not wholly removed; yet when they arose, against them I stood as it were a kind of shade to you; and lest they should strike you excessively, I placed myself as a shield between them and your protection. And indeed I think you have used greater peace and security since I came among you, than you had used from the departure of our venerable memory Father Lanfranc until my entry: whence also I seem to see, that those who were accustomed to trouble you will rage against you the more, with me departing, inasmuch as they see themselves in my presence cast down from the dominion by which they were oppressing you. But do not

be rough or dull in the school of the Lord, as if you need to be taught how you ought to bear yourselves in such matters, if they befall: yet in a few words I suggest, that because you have come together to do battle for God within the enclosure of this monastery, you should always keep before your eyes how you wage war. For not all wage war in the same manner: which also in the courts of earthly Princes is plain to see. For there is a Prince having soldiers of diverse order in his court: for he has some who for lands which they hold from him are watchful in his service; he has those who for stipends sweat for him in military arms; he has also those who, for the sake of recovering an inheritance, which by the fault of their parents they lament to have lost, labour with invincible virtue of mind to obey his will. Those therefore who serve for lands which they possess, that those who profess to serve the heavenly King, are already rooted and founded, nor do they fear to be torn up, while they preserve themselves in the will of their lord: but those who for stipends have given themselves to warfare, sometimes wearied with labours, sluggishly fall away from the warfare which they have entered, when perhaps to the magnitude of the exercise and labour, the magnitude of the stipend and reward, as they themselves reckon, does not equal: but those who have taken up the condition of serving for the sake of recovering an inheritance, although now they are oppressed with these or those kinds of labours, now afflicted with these or those insults, bear all things with equanimity, if they hold firm love of the recovery of their inheritance for the grace of certain hope.

[31] These things are manifestly done among men, and hence, what is done in the court of the Prince of all, should do it not for the stipend of temporal goods with the matter itself showing, it is pleasant to notice. For God, to whom belong all things that are, has in these three classes a distinct court for His service. For He has Angels, established in eternal beatitude, ministering to Him; He also has men, serving Him for earthly advantages, as it were stipendiary soldiers: He also has some, who day and night adhering to His will, strive to attain by hereditary right to the kingdom of heaven, which they lost in the fault of their father Adam. But we ought more to sigh after the society of the blessed Spirits than to dispute in the present about the rank in which they stand eternally before God. Let us turn our words to the stipendiary soldiers of God. You may see very many, living in secular life, loving God in appearance in those things which they possess, and insisting on His service through certain good works which they do: some temptation comes upon them by the judgment of God, they lose their goods. What shall I say? With their mind at once changed, they fly from the love of God, they forsake the good things they were doing, they murmur, they accuse God of injustice. What is to be said of these? They are mercenaries, and that is fulfilled in them which the Psalm says: He shall confess to thee when thou hast done well to him. Ps. 48, 19 This is said of seculars. But would that we monks were such that we were not similar to these. For those who refuse to stand in the norm of their purpose which they have professed, unless they have all things more abundantly than they wish, and are willing neither hence for God's sake to suffer any want of anything, nor thence the discipline of the rule; by what reasons (I ask) shall they be helped, that they be not held similar to these? For in every work of theirs they first demand the reward, before they pay out the gift of service to Him to whom the reward is due. And shall such ones be heirs of the heavenly kingdom? I say confidently, By no means, unless they repent of having been such.

[32] but with hope of the heavenly inheritance alone: But he who directs the intention of his service to the recovery of the kingdom of life, strives to adhere to God in all things: and to fix all his trust upon Him with the inflexible state of mind. No adversity draws him from the service of God, no pleasure of passing life holds him back from his love: through hard and rough things he walks the way of His commandments, and from hope of future retribution kindles his heart with the unfailing fervour of charity: and thus in all things supported by true patience, with the Psalmist joyful he sings: Great is the glory of the Lord: which glory thus placed in this pilgrimage he tastes, by tasting meditates, by meditating desires, by desiring greets from afar, so that supported by hope of reaching it, he may console himself within worldly perils, and joyfully sing, Great is the glory of the Lord. And know that here the very glory of the Lord shall in no way be defrauded; since all that is vigorous in him is subservient to the will of the Lord, and is directed to obtaining this. But oh, I see that I must now cease from these things among you. My brothers, I beg you, if here grieving we are now separated from one another; strive, that in the future before God joyful we may be joined to one another. Be those, who truly wish to become heirs of Christ.

[33] and finally he bids farewell to the sorrowful. With these words said, tears bursting from his eyes prevented him from saying more. Who shall tell the groaning of the Brethren which followed? Thus weeping filled all, so that to no one was voice left for words. At last the Father, breaking through the midst of sobs, said: My dearest, you know what I wish you to be, and whither I desire you to tend. But this hour forbids speaking more. To Almighty God and to the most blessed Prince of the Apostles Peter I commend you, that both God Himself may recognize you among His sheep, and Blessed Peter may receive you into his protection, as sheep of God commended to him. I go with your leave and blessing, and pray that the God of peace and love may remain with you. After these things he arose, and having given the kiss of peace to all, he went into the oratory; to the people awaiting his holy address, to minister the word of consolation and exhortation according to the quality of the pressing business. Which when he had excellently performed, with the multitude of monks, Clerics, and numerous people standing by, he took up before the altar the scrip and staff in the manner of pilgrims, and having commended all to Christ, followed by huge weeping and wailing, he went out.

CHAPTER IV.

Departure into Gaul, thence to Rome and into Samnium.

[34] On that day we went to the port of Dover, and there we found a certain Cleric, William by name, sent by the King to Anselm. About to depart, his baggage being injuriously searched, But we were detained there for fifteen days, with the wind preventing our crossing. During which delay the same William, going in and out with the Father, and eating daily at his table, was unwilling to reveal to anyone why he had been sent: but on the fifteenth day, when the sailors urged us to seek the ships, and we, eager to cross, were wearied by this, behold you would see a pitiable thing: that William detains the Father of the fatherland, the Primate of all Britain, as a fugitive and guilty of some crime, on the shore; and commands him on the part of his Lord not to cross the sea, until he show him one by one all the things which he was carrying with him. Therefore the bags and packs brought before him were opened: all his baggage, in hope of finding money, was turned upside down and searched; with a huge multitude of people standing about, and looking on at the wicked work in wonder at its novelty, and in looking cursing it. With his things therefore turned upside down, but nothing of those for whose sake they were turned upside down found in them; the solicitude of the searcher was mocked, and Anselm with his men was permitted to depart.

[35] Therefore he enters the ship, the sails are spread to the winds, and we are moved forward some distance of the sea: when suddenly the sailors, first murmuring among themselves, and then putting forth the murmur itself, and with the contrary wind turned into a favourable one affirm with open voice that with no effort at all, with no impulse of numerous oars, with the wind by which we were being carried, we could reach Wissant; nay, if we would not be wholly involved in the sea waves, we must return without delay. Anselm groaned at these things, and said: If it pleases the judgment of Almighty God, rather that I return to my former miseries, than, freed from them, tend to that which He knows I have proposed in my mind; let Him see to it, let Him dispense: I am ready to obey His will: for I am not my own, but His. He said, and with tears welling in his eyes, immediately a wind rising from another side struck the sail: and the sailors, already with the sail reversed seeking the land, it compelled to return to their former course. We therefore, not a little cheered, and in a short time most prosperously borne by the sea waves, arrived at Wissant according to our wish.

[36] and defended by miracle from being drowned, As we were going out of the ship, those to whom the ship belonged, detaining Lord Baldwin, whom we said above to be the provisor and orderer of Anselm's affairs, showed him a wonderful thing which had happened. For in the bottom of the ship which had carried the man across the waves, the fracture of one plank had made one hole, of almost two feet in size, which was a place for the flowing element, but by no means did it open any entrance, as long as Anselm was in it: which matter if it brought admiration to those beholding it, I do not think it to be wondered at. Then Baldwin with the highest zeal commanded all to keep the matter secret, and that thing was not known to many at that time. But I, when I had perceived something of it, and after a long time, when I had applied my mind to writing these things which we have in hand, and wished to describe nothing whence any doubt could remain to me; I asked the same man about the matter, and greatly inquired the truth: who, having interposed the assertion of truth, on which a servant of God and a true monk ought to lean, confessed that the matter had happened wholly as I have related, and that nothing in it was invented.

[37] He lands in Flanders: Anselm therefore, placed outside England, rejoiced greatly, and gave God manifold thanks, because he saw himself as it were to have escaped the huge furnace of Babylon, and in a certain manner to have touched the summit of placid quiet. But William, having heard that Anselm had crossed the sea, at once commanded that all things which had been his rights, be transferred to his own dominion, and that all things which could be proven to have been established by him from the time he came into the Archbishopric, be made void. What tribulations therefore the Church of Christ suffered within and without, I declare it is difficult to grasp by thought, let alone by speech.

[38] At Saint-Omer he confirms very many. Anselm therefore departing from Wissant in the morning, and after days coming to St Bertin's, was received with great cheerfulness of people, Clerics, and monks, and was detained there five days. Meanwhile at the request of friends and Canons, he consecrated one altar at St Omer's. Which done, certain honoured men from the natives came to him, beseeching on bent knees, that he should mark their children by the imposition of his hand with the unction of sacred chrism. To which he at once thus answered: Both these, for whom you ask, I will willingly receive in this cause, and others needing this Sacrament, if they are present, I will not cast off. With which ease of response, wondering at the kindness of the man, they rejoiced greatly, and gave thanks: and having confirmed their children, they immediately filled the whole city with what they had received from his mouth. You would see therefore men and women, great and

small, rushing out of houses, and eagerly running, hastening to our lodging for the sake of the said Sacrament: for several years had passed among them in which no Bishop had there suffered himself to be engaged with such an office.

[39] On the sixth day at last, when he had already confirmed an innumerable multitude, And in departing, he long grieves that it was denied to one, and we were about to depart from the place, and the long journey of that day, which was upon us, compelled us to hasten; behold, a certain girl entered the house from which about to mount our horses we were going out, with a weeping affection of piety asking to be confirmed. Which some of our companions hearing, bore very ill: and depressed her words by contradicting, as those who were already afflicted with weariness of such things. What more? They detained the man who wished to give assent to the prayers of the girl, with the length of the day's journey objected, with the dangers objected which are wont to overtake night travellers, especially in a foreign land; and they obtained that he should not give his hearing to her voice. But when we had gone forward some distance, it came into the Father's mind, to what he had acquiesced, what he had done: at once accusing himself very much of impiety, he conceived such great sorrow of heart from it, that as long as he survived in the present life, the penitence of that very deed, as he often confessed, did not depart from his mind.

[40] As we hastened the journey begun from day to day, his fame ran before much more swiftly, After some stay at Lyon, and with manifold voice filled the peoples: whence gatherings of crowds, assemblies of Clerics, armies of monks met him wherever he came; the former resounding with joy and exultation; the latter jubilating to God with banners and sonorous chants for his arrival. When he had come to Lyon, and had been gloriously received by the Archbishop of that city, after a few days, letters being sent, he sought counsel from the Lord Pope about his business: and that partly by the weakness of his body, partly impeded by several other causes, he could by no means proceed beyond Lyon, he suggested to him. Thus therefore he remained at Lyon, awaiting there the return of his messengers. After a time the messengers returning from Rome report, that with every excuse removed, the Pope had commanded him to hasten to him. He, knowing no delay, obeys the Pontifical commands; he commits himself to the dangers of the way, not fearing death for God.

[41] Hence we came to Susa a, and presented ourselves to the Abbot of that place. We were indeed three monks, namely Lord and Father Anselm, He passes unknown through Susa, Lord Baldwin, and I who write these things, Brother Edmer: who were going as if we were equals, showing by no sign who was superior to whom before others. Being therefore asked by the Abbot who or whence we were, we answered in few words. And having heard that some of us were monks of the monastery of Bec, he inquired: Brethren, I beseech you, is he still alive, that friend of God and of all good men, Anselm, namely the Abbot of that monastery, a man in all religion proved and acceptable? Baldwin to this: He, he said, has been snatched into an Archbishopric in another kingdom. But he: I have heard. But now, I pray, and is praised there as if absent; how is he? does he fare well? Indeed from that time, he said, when he took up the Pontificate, I have not seen him at Bec: yet he is said to be well where he is. Then the Abbot. And that he may be well, I pray. Anselm hearing these things said of himself, at once with his head covered with the hood of his cowl, sat with lowered countenance. For we did not wish to be recognized, lest perhaps with fame running ahead concerning the arrival of so great a man, by our negligence we might become liable to any danger. Then having celebrated in the b monastery of St Michael the Archangel, which is situated on the mount, called Clusa, the solemnities of the Passion and Resurrection of the Lord, returning to the journey, we hastened to Rome. Wonderful to say! We went few and unknown through foreign places, knowing no one, known to no one as to who or whence we were: and behold the sight alone of Anselm stirred the peoples to admiration of himself, and indicated him to be a man of life. Whence when we had lodged even among those whose snares we feared; sometimes men with women entered the lodging, and earnestly begged that they might see the man, and be worthy to obtain his blessing.

[42] which also happened at Clusa. With such favour of the people escorting him as far as Rome, he came to the Lateran, where at that time the Supreme Pontiff was staying. The arrival of the Father is announced to the Pontiff, and rejoicing he commanded him to be lodged in a part of his palace, and on that day to indulge in rest. In the morning the Roman nobility flows to the Pope, and conversation is joined about the arrival of the new guest: the man is led with reverence into the midst, and a chair is brought forth in which he may sit decently before the Pope. Entering, he humbles himself by custom at the feet of the Supreme Pontiff: but at once by him he is raised up to his kiss. He sits, and the Apostolic with the Roman curia says he rejoices at his arrival. The curia acclaims the saying. Then silence being made, and greatly praised for his humility, the Pope spoke many things in the man's praise; attesting that that man was of virtue and of all religion. And indeed, he said, it is so: and although we hold him as master, as a man nourished in all the disciplines of the liberal arts; and esteem him as it were an equal, as the Apostolic and Patriarch of another world, rightly to be venerated; yet such excelling constancy of humility presides over his mind, that he could not be terrified by sea perils, nor by the longest stretches of foreign land, from presenting himself at the feet of Blessed Peter by the ministry of our littleness, and from approaching us to be consulted concerning his causes, though we need his counsel more than he ours: wherefore consider with what love, with what honour he is to be received and embraced. When Anselm heard these things said about himself, the cause of his coming set forth, and many more than these, in his praise, as he himself often used to confess, he blushed not a little; because he did not recognize himself in himself as such as he was being proclaimed by so great a man. Yet he was silent amid the words, considering that it would be more decent to be silent at such things than to speak. After this, being questioned by the Pope about the cause of his coming, he narrated it to him in the manner which the reason of truth and discretion demanded. He wonders at what he hears, and promises full assistance: he therefore commanded Anselm to await with him the effect of that very assistance.

[43] But because the heat of summer in those parts was burning all things, and the habitation of the City was too unhealthy, he turns aside to Campania, but especially to foreign men; a certain John by name, once a monk of Bec, but then Abbot of the monastery of the holy Saviour of Telese; with the Pope assenting, received him as his own Father in a friendly manner, and led him to his village, by name Sclavia, which situated on the top of a mountain, always with healthful and warm air, is suitable for those living there. Therefore our habitation was placed on the summit of the mount, empty from the tumult of crowds like a solitude: which Anselm observing, cheered by the hope of future quiet, said: This is my rest; here I shall dwell. and writes the book Cur Deus homo. To the first order of conversation then (which he had before he was Abbot, and which, placed in the Pontificate, he wept for having lost most of all) he instituted his life, with his mind intent day and night upon holy works, divine contemplation, the unraveling of mystical things: whence moved by love of the Christian faith, he published a noteworthy volume, which he titled Cur Deus homo: which work, as he himself testifies in its prologue, he began in England; but here, namely being placed in the Province of Capua, he completed. Amid all these things making himself all things to all, aiding all according to possibility, admitting to his conversation all who wished to hear him, without consideration of any person; satisfying each one according to the quality of the question raised with kind affability and affable kindness. Wherefore in a short time his fame spread abroad all around, and turned the hearts of all to the love and veneration of him. Whoever therefore could see him, and have his blessing, judged himself happy by the censure of his own judgment.

[44] The monk also, who was the custodian of that village by the Abbot's command, Asked to bless a waterless place and who in the manner of a good host ministered to us in several things, considering the life and acts of the Father, conceived in himself the hope of great good, and that the grace of God was vigorous in him; and he believed that God would willingly do many things on account of his merits. But the men of the village were suffering many inconveniences daily for want of water: yet on the sloping side of the mount there was one well of very great depth, but it was so drained every day, and to give a beginning to digging a well, that from the ninth hour of the day no water which could be drawn out was found in it until morning. Desiring that this inconvenience should be relieved, that Brother made it known to Anselm in the manner of one complaining, and subjoined that it was in his will to make a well in the very place where we were dwelling, if by chance God would deign by His piety to drive away this inconvenience. Anselm praises the pious will of the Brother, and persuades him to try the thing. He rejoices at these words, and asks that he himself should inspect the place, and with a prayer sent before, with his blessing, should first open the ground. He yields to the one asking, unwilling to offend the will of his host. What shall I say? A rock of wonderful loftiness was seen, he causes a fountain to be quickly found, and it seemed almost madness, in such a place to wish to seek a fountain of water. Yet Anselm, accompanied by us, goes to the place, and with suppliant prayer sent before, that is, that God would give him the abundance of continual and healthful water, striking the earth three times he opened it, and commanded to give attention to the remaining work. Very few days of the begun work passed, and behold a living fountain bursting forth from the hardness of the rock, struck all with huge astonishment. Nor was it a wonder: for water, which the master of the work did not think to find even in many days, no wonder if it brought astonishment by being found in a short time. Thus the well was completed, of modest depth indeed, but overflowing with a continual fountain of the clearest and healthful water. Which matter immediately being divulged, was of no small admiration, and everyone who heard it ascribed it to the merits of the man. And so that well, the well of the Bishop of Canterbury, is called up to this day by the inhabitants of that land. But those who have often come to us from there report, which to this day is health-bringing in his name. that many held by various languors and fevers, having taken the same water in a drink, are soon restored to their former health. c

NOTES.

of Capua; who in the year 1640 for the sake of devotion had set out to that well, found it 50 palms deep and 6 wide; and having drawn water thence he filled a little vessel and carried it to Capua; then he gave it to a feverish woman to drink, and with it she had sudden health: asked to share some with a young Notary, Leonard Pizzo, despairing of life, he had the experience of a similar effect; and that young man was still living in the year 1660, when with the letter written he was proclaiming the miracle done in him. That water, dispensed in small portions, lasted wholly for three years without corruption: but afterwards at the exhortation of the same Silvester, a Medical Doctor offered that water with faith from the well itself to a certain despaired-of sick man in the year 1650, and made him suddenly well, to his great admiration. Thus Ayossa, signifying that the castle of Sclavi is in the district of Caelatina or Caiazzo, distant from Capua about 9 Italian miles toward the East.

CHAPTER V.

Excursion into Campania. Return into Gaul. Various miracles.

[54] Approaching Roger at the siege of Capua, In those days Duke Roger of Apulia was besieging the city of Capua: who, moved by the fame of the man, sent and asked him to come to him. We went up, we went, and we spent several days at the siege, removed in tents from the frequency and tumult of the roaring army. But where we were, there was a certain little church, wholly deserted, and near the door a cistern, broken open above, presenting by its breaking a gap of great depth. In which church, as in a chamber, we lived at our pleasure, giving ourselves both to rest and to work in it, and having the Duke himself with his men with us every day, as we wished, at hand. But on a certain night, when we were sleeping in it, it happened that Anselm, by the necessity of his body, rose in silence, and that we might not be disturbed, in his accustomed manner with slow step he went toward the door. When he had gone out, He escapes unhurt from a precipice: and, unmindful of the pit, had turned aside through the darkness to one side, he fell into the deep, saying with a loud voice as he fell: Holy Mary. At which sound we and our companions, who were resting in the tents, being awakened, leaped from our beds, running up we saw the man in the deep, and almost fainted from fear and anguish of heart. Which he perceiving, soon with head lifted, with joyful countenance, by his look indicated to us that he had suffered no injury. Some of us therefore descending from the other side of that precipice, which was the way of descent, brought him out from the place wholly sound and unhurt.

[46] He lodges near the Pope, who also comes hither. When after these things the Pontiff of the Apostolic See Urban was approaching that place, and he was gone out to meet him by Anselm and the Princes of the whole army, followed by a huge pomp of worldly glory, he was led to a tent, which was set up near us more excellently than the rest. And thus, until the city passed into surrender, its siege had the Lord Pope and Anselm as neighbours, so that the households of both seemed rather one than two: nor did anyone easily turn aside to the Pope, who did not turn aside to Anselm. For the Pope was venerated by all, as the common Father and Pastor; but Anselm was loved by all, as a meek and gentle man, and to whom in his own judgment nothing was due from anyone. In the Pope, finally, pre-eminent power flourished with the authority of dignity: in Anselm wonderful, he is visited by all, even by the Saracens. and which soothed all, humility with pure simplicity. Many therefore, whom fear prevented from approaching the Pope, hastened to come to Anselm, led by love which knows not fear: for the majesty of the Pope admitted only the rich, the humanity of Anselm received all without acceptance of persons. And whom all? Even the Pagans, to say nothing of the Christians. For some of them, (for the man of the Duke, Count Roger of Sicily, had brought many thousands of them into that very expedition), some of them, I say, stirred up among their own people by the fame of his kindness, frequented our dwelling, and having taken bodily food from Anselm, returned gratified, proclaiming to their own the admirable benignity of the man, which they had experienced. Whence he was held thereafter in such great veneration among them, that when we passed through their camps, which were placed in one place; a huge multitude of them, with hands raised to heaven, would wish prosperous things for him, and kissing his hands in their manner, and bowing their own knees before him, giving thanks for his kind largess, venerated him. Of whom also very many, as we learned, would willingly have submitted themselves to be instructed in his doctrine, and would have put their necks under the yoke of the Christian faith through him, if they had not feared the cruelty of their Count, which on this account would have raged against them. For truly he was unwilling to allow any of them to become a Christian with impunity: which by what industry, so to speak, he did, is nothing of my concern, God Himself will see to it and he.

[47] Thence with the siege broken up, Anselm tried by much prayer to persuade the Pope, In the Synod of Bari he confutes the Greeks: that he should absolve him from the Pontifical burden, and allow him free to attend to quiet. But when, as far as concerned the effect, he had laboured in vain; relying on his blessing, he returned to Sclavia, awaiting there the time of the Council, which the same Pope was about to celebrate at Bari on the Kalends of October. To which Council when Anselm had presented himself; and persuaded by the Pope, he had confuted the Greeks in the procession of the Holy Spirit, whom they were asserting, in error, to proceed from the Father, not from the Son, with a reasonable and Catholic disputation; he was greatly esteemed by all, and approved as most worthy of veneration.

[48] The Council finished, we set out to Rome with the Apostolic. Delaying at Rome he is honoured by the Pope, When some days had passed, there came to Rome that William, of whom we made mention at the leaving of England. He among other things obtained this from the Apostolic, that he should give a truce to the King of England concerning Anselm's cause, until the feast of Michael the Archangel. Which Anselm recognizing, at once wished to return to Lyon, but was prohibited by the Pope on account of the Council, which he had determined to hold at Rome in the third week of Easter. We therefore stayed at Rome almost for half a year, continually living near the Pope, and as it were living in common: whence also the Pope himself sometimes came to Anselm, joyfully dealing with him, and making court for him. He also gave him a lodging, in which we were living with this right, that if at any time he should return to Rome, he should claim it for himself against all men. He in the assembly of nobles, in processions, in stations, always and everywhere was second to the Pope, honoured before all, acceptable to all, and himself submissive to all with simple humility. by his own English, Moreover the English, coming to Rome in those times, desired to honour his feet with their offering, in the manner of the feet of the Roman Pontiff: to whom he by no means acquiescing, fled into a more secret part of the house, and suffered them in no way to approach him for such a thing. Which when it was reported to the Pope, wondering at the humility and contempt of the world in the man, he commanded him to contain himself, and not prohibit any further one wishing to do him good, but patiently to admit all coming for such a cause. But he, acting with a certain modest shame, would surely have put aside the commands, if he had not feared to be corrupted by the blemish of disobedience.

[49] What shall I relate of some of the citizens of the City, of whom a huge multitude, nay even by the rebellious Romans. for the fidelity of the Emperor, was hostile to the Pope himself, sometimes gathered together in one, wishing to capture Anselm going with his men from the Lateran to St Peter's, because of hatred of the Pope, but soon at the sight of his face being terrified, casting away their arms, falling to the ground, and demanding to be marked with his blessing? These honours, and similar favours of the people, everywhere accompanied him, because his morals in all things were subservient to God. Hence also it was, that he was not easily called at Rome simply a man or Archbishop, The Roman Synod being finished but as it were by his own name, "the holy man." Whoever therefore served him, we were in love and honour with all. But when we had come to the aforesaid Council, and now those things which it was seen ought to be cut off, had been cut off; and those things which it was seen ought to be established, had been established; the Pope with the whole Council hurled the sentence of excommunication both against laymen who give Investitures of churches, and against those who receive them from their hands. The same sentence also condemned those who consecrate anyone entering into office of honour thus obtained.

[50] With the assembly dissolved, with leave received, we depart from Rome. But the way of returning was exposed to many perils: but with the Lord protecting us, he returns to Lyon, we escaped all perils, and came to Lyon unhurt. Where with the greatest honour and joy we were received, and detained by the Pontiff of the city, namely the venerable Hugh, we established our dwelling there, having lost all confidence, while King William lived, of returning to England. Anselm was therefore held there, not as a guest or pilgrim, but truly as a native and lord of the place: whence in no way did the Prelate himself of that city, with him present, wish to preside in his own place; but with Anselm presiding everywhere, he, endowed with wonderful humility and honesty, where he imparts Confirmation to many. was fulfilling at the same time the place and office of an inferior and as it were Suffragan. Over these things, that he might exercise the Episcopal office through the whole of his parish according to his wish, he placed it in his will and deliberation. Which when it became known through the neighbouring places, at once a frequent gathering of peoples was made, asking to have the unction of sacred chrism conferred on them by the imposition of his hand. But he admitted all to the grace of that sacrament, so that very often in this the whole day was spent; and we, who were ministering to him, were afflicted with grave weariness; while he himself was always with joyful and cheerful countenance. But from this there grew toward him a certain wonderful and incredible love of all, and his goodness was divulged round about.

[51] Therefore he who in those days could have even the remains from his table, At Vienne two sick men, believed himself to be enriched with a health-bringing medicine against all perils and infirmities. Nor did this faith deceive them. For indeed several held with fevers, and pressed with certain other infirmities, soon after taking the remains of his food, we knew to be restored to complete health. For example: a The feast of B. Maurice is celebrated at Vienne. Asked therefore by Guy b, Archbishop of that city, Anselm came there on that very feast: and having celebrated the solemn Mass and the office of preaching, when he had sat down for the refreshment of the body, there came before him two soldiers, showing by voice and countenance the trouble of the sickness by which they were pressed, asking that he would deign to give them some crumbs of his bread. But he, By no means, he said: for I see that you are in need neither of whole bread, let alone crumbs. But if it pleases you to eat, there is ample room: sit, and with the blessing of God, eat what shall be set before you. They answered that they had not come for this.

Nor will I, he said, do anything else for you: for he had understood at what they were aiming. One therefore of those who were sitting at his right, understanding them to have care of their own health, and that the man wished to do nothing in this which could be ascribed to a miracle; as if wearied with their importunity, taking fragments from the top of the table, offered them to them, and admonished them to depart, so as not to weary the man. Who as soon as they had tasted a little from them, went out with the man's blessing. After the table they took me to a more secret place, greatly asking, that, helped by my assistance, they might be worthy at the Father's Mass to take from his hand the Lord's Body and Blood. When I had willingly heard them, and had informed them when and in what place this would be done, with a grateful voice they answered: And we indeed, with every excuse removed, as you say, having received bread from his table, we will come; if we are not freed by this medicine, which we have now received from his own table, from the quartan and deadly fevers, and the intestinal tortures, with which we are shaken with unbearable torment. And this shall be a sign between us and you: that if we have recovered, we will not come: if we do not come, we have recovered. With these words said, we were divided from one another. They did not come, because, as I received from those who knew them both, because of what they had received from the table, by the grace of God they were fully restored. they recover: Which indeed if it had not been so, as it is credible that they who were burdened with sickness would wish to be restored to health: so it is not doubtful that they would not have been unwilling to abstain from requesting this later medicine.

[52] For they held this, that they could not be deceived in not recovering; as another before, having heard his Mass. knowing that a certain man of not unknown name, from this alone, that in hope of recovering health he was present at that Mass, had then recovered from the like sickness. For one of the Princes of that land had been for a long time vexed by the same trouble of weakness which they were. He, having learned that Anselm was about to celebrate Mass according to custom in the church of B. Stephen c, hastened thither, thinking it would be useful for recovering his health if he could merit to enjoy the Mass and blessing of so great a man. I confess, we saw the man supported by the hands of his own, entering the church, more like the dead than the living. He sat, and with the Mass finished, went out. But to us, not knowing nor caring who or whence or why he had come; the same man, a few days having passed, came to the Father, kneeling and giving him thanks for the health obtained. At which when he was astonished, he indicated to him the order of the matter done; affirming that from that hour, when he presented himself at his Mass, with every vexation of pain driven away, he had been restored to health. But he, asserting that this in no way pertained to him, but should be ascribed to his own faith and to the merits of the blessed Martyr to whom he had turned, instructed him in those things which pertained to the salvation of his soul; and made him familiar to himself, restored him to a more corrected life, as we found afterwards by the testimony of many.

[53] About these same times, as we were going to Cluny, a certain man of sacred order met us, Going to Cluny Anselm with tearful prayers asking the man, that he would deign to look upon both himself with the eye of mercy, and his sister, recently become mad, with the right hand of his blessing. And adding: Behold, he said, in the way in which you are about to pass, she is held among many, hoping that if you, Lord, will lay your hand on her, immediately, with the grace of God favouring, she will be restored to her own mind. But he passed by with silent voice and as if with deaf ear. The Presbyter the more urgent and multiplying his prayers he drove from him, in every way asserting that so extraneous a deed was by no reasoning to be attempted by him. Meanwhile we go forward, and see her held hand in hand in the midst of a gathered multitude, He gives a raging woman a sound mind, uttering furious motions and inhuman nods with face, mouth, eyes, bodily gesture. The people therefore surround the man coming, with the reins held back they double the prayers, that he should lay his hand on the wretched woman, they pray, they beseech. He resists, saying that what they demand is by no means of Anselm. They cast at him in the manner of the common people whatever came to hand, trying to overcome him at least by their rudeness. Then scarcely perceiving that he could not otherwise escape, with this only did he comply with them: namely, what he was wont to refuse to no one, he signed her with the sign of the holy Cross with his right hand raised. Which done, with reins slackened he goes away more swiftly, and with the hood of his cowl put on his head, with his companions removed, he goes alone, weeping most tenderly, his eyes suffused with tears of pious affection, over the sufferings of the unhappy woman. Afflicted with this contrition, we came to Cluny, while she, led by the hands of the people, went home. Her foot had not yet touched the threshold of her house, and being given whole health, she loosed the tongues of all to the praise of the man. Which matter thus done, when we had received it at Cluny by certain report, we rejoiced, and gave thanks and glory to God for His mercy.

[54] After doing those things for which we came to Cluny, At Macon he obtains rain in passing. about to return to Lyon, we took the way through the city of Macon. Where Anselm, at the request of the Bishop d and the Canons, celebrated Mass publicly at St Vincent's: and in the sermon which he had to the people, he admonished that all should together pray the Lord for the drought by which the earth had been exceedingly parched. They say that they have already done this often, but have accomplished nothing, and for this reason they earnestly pray and beseech that he himself by his prayer may make their prayers effective before God. What shall I say? We had not yet dined, and behold suddenly, with all astonished, the serenity of the sky is turned into clouds, and on that very day, before we departed from the city, a sweet and copious rain came down to the lands. The people therefore, seeing this deed, blessed the Lord, and proclaimed Anselm after God the author of it with great praises. And so, returned to our habitation at Lyon, He writes some books at Lyon. we lived a quiet life from all tumult of secular business. But Anselm exercised the true life of a servant of God, in holy meditations, in the edifications of men of every sex, age, and order who came to him, and in the exhibitions of the other virtues. At which time also he wrote one book, On the virginal conception and original sin, and another little work, pleasing and delightful to many, to which he gave the title Meditation of Human Redemption.

NOTES.

CHAPTER VI.

The death of King William, and a new difficulty with his successor Henry over Investitures: Roman legation, return interdicted.

[55] Amid these things Urban, Pontiff of the Apostolic See, departs from this life, and does not reach the truce which he had given to the King concerning the cause of Anselm. He prays for the safety of King William: At which time many things concerning the death of the King were being foretold by many; and both from signs which were being shown, new and unusual, throughout England, and from visions which were being revealed to very many religious persons, it was reported that the divine vengeance was shortly to oppress him for the persecution of Anselm. But Anselm, putting his mind to none of these things, was daily praying God for his conversion and salvation. Hence in the third year of our exile, which was the second after we came from Rome to Lyon, Anselm went to Marcigny a, to speak with the Lord Abbot of Cluny Hugh and the holy nuns. Where when we had sat down before the Abbot himself, and some words about those things which until then were being carried on between Anselm and the King were brought up here and there, He learns he is dead and damned from Hugh of Cluny: the same venerable Abbot stated, under the testimony of truth, that on the very past night the same King had been accused before the throne of God, judged, and the sentence of damnation against him promulgated. At which words we wondered not a little: but weighing the eminence of his sanctity and reverence, we could by no means not give faith to what he was saying.

[56] On the following day, when having departed thence, we had come to Lyon, and on the imminent feast of B. Peter b, which is venerated on the Kalends of August, which is divinely indicated in two other ways. Matins having been said, we who were constantly around Anselm, wished to indulge in rest: behold a certain young man, not mean in adornment and countenance, stood by our Cleric, who was lying near the door of the chamber, and not yet sleeping, yet had his eyes closed for sleep, calling him by his name: Adam, he said, are you asleep? When he answered, No; he said to him: Do you wish to hear news? And willingly, he said. But he: Know for certain, he said, that the whole disagreement which is between Archbishop Anselm and King William has been determined and settled. At which he being made more eager, at once raised his head, and opening his eyes and looking around, saw no one. But on the following night during Matins, one of us stood with closed eyes and chanted. And behold someone showed him a small chart to read. He looked, and in it found written, King William has died. At once he opened his eyes, and saw no one besides his companions.

[57] A fire in a monastery Three days after this, to the Abbey which is called La Chaise-Dieu, invited by many prayers, Anselm went. Where when he had been honourably received and lodged, on one of the days, with the Brethren of that place resting in their beds after the table, suddenly the heaven thundered with a crash, and with flashes of lightning vibrating, frequent bolts fly through the mountain. The storm grows, and multiplied, a not small bolt falls upon the house in which the hay of the monastery was kept. Whence at once a horrid fire kindled, scatters the most filthy and stinking smoke from itself through the air. All therefore who were with Anselm in the lodging, shaken with fear, leap out. I therefore alone remained with him alone. But he wishing to lie down in bed, asked me whether the fire which had broken out was quenched. When I answered that it was increased rather than quenched, he raised himself, and with a placid and modest countenance said: It is better that we provide for ourselves, because then your matter is being dealt with, when the neighbouring wall is burning. Which said, he quickly came to the fire, He extinguishes by the sign of the cross. and having seen it, at once cast against it the sign of the holy Cross with his right hand raised. You would see immediately the flame so subsiding as if to be at rest for receiving his blessing. The fire therefore at once returning upon itself, wholly languished, nor did it proceed anywhere about to consume anything. And what perhaps you may wonder at no less, with certain buildings devoured which were around, it caused no injury to the hay of the monks, who had Anselm

as their guest: for of that hay the house was nearly full, upon which the bolt itself had first fallen.

[58] Thence two of his own monks came to Anselm, announcing to him the death of the aforesaid King. He laments the unhappy death of the King: For on the second day of the month of August, which was the second after the first vision which I recently reported as made at Lyon, and the first after the second, the same King went out in the morning into the forest to hunt, and there an arrow struck him in the heart, and without any delay intervening, extinguished him. At which Anselm struck with vehement astonishment, was soon shaken with bitterest weeping. Seeing which, we were greatly astonished. But he, with a sob interrupting his words, declared that if he could bring it to pass, he would much more choose that he himself were dead in body, than that he was thus as he was, dead. To us afterwards returned to Lyon, behold messengers one after another met Anselm, he is recalled by Henry; bringing letters to him with prayers on the part of the Mother Church of the English, and on the part of the new King Henry, who had succeeded his brother, and also on the part of the Princes of the kingdom, earnestly demanding that he should return with hastened step, and asserting that the whole land was astonished at his coming, and that all the affairs of the kingdom had been deferred to wait for his nod.

[59] But when he came to Cerberia to the King, and made known to him in plain speech what he had received in the Roman Council concerning the Investitures of Churches; Disagreeing with him on the cause of investiture, the King was troubled and grieved vehemently, and would not wait for his nod in anything, as the messengers had said. What therefore was done between them for two and a half years over that business, he suffers many things; and how many and how great threats and tribulations Anselm suffered, or how messengers were sent once and again to Rome for the changing of those decrees, and what they accomplished, whoever wishes to know, let him read that work of which we made mention in the prologue of the little work, and there he will find each thing plainly, as I think, set forth. After all these things the King asked Anselm that he himself should go to Rome, and with the messenger whom he was about to direct there, bring help to the cause which had emerged, for his honour. In which when all the Bishops, Abbots, and Princes of all England acquiesced, and clamoured that for such a matter he ought in no way to forbear to go: he answered that indeed he would go, but that he would never by his request or counsel cause the Pope and he is sent to Rome: to do anything which could oppose either the liberty of the Churches or his own honesty, he answered with living voice. And so when he had come to Rome, he was honourably received by Lord Pope Paschal, who had succeeded Urban, and by all the nobility of the City. Then on an appointed day, that William, of whom we made mention above, sent by the King, brought the King's cause into the midst: and among other things, asserted with threatening words, that the King himself, even for the loss of the kingdom, would not suffer himself to lose the investitures of Churches. To which the Pope: If, as you say, your King, not even for the loss of his kingdom, will suffer himself to lose the donations of the Churches: know (behold, I say before God) that not even for the redemption of his head, will Pope Paschal ever permit him to have them with impunity.

[60] The bed in which he had slept at Florence; In these things the business of the King then had its end, and Anselm, with other and other things with the Pope concerning the institutions of ecclesiastical affairs done, returning on the way, came as far as the city of Florence, and rested one night in it. The master of the house, when he had left, lay down for love in the bed in which the Prelate had indulged in sleep. To him sleeping there stood a man of unknown face, admonishing him to depart more quickly from the bed: for it is not becoming, he said, that you by your presence should take away from that place what it has deserved to obtain from the presence of so great a man. Who rising in the morning, and revolving the vision in his mind, assigned it to a phantasm, and on the following night with no hesitation placed himself in the same bed. He sleeps, and behold, he who had come, stood by him a second time already with a somewhat threatening countenance, repeating the words which he had brought first. But he awakened, and with the vision as before disregarded, on the third night gave himself to sleep in the usual place. To him sleeping, the same one who had appeared a second time, now appeared a third time, showing the mind of an angry man in his face and voice. Why, he said, do you do what now once and again I have told you not to do? Now therefore, admonished a third time, rise, and henceforth keep yourself from the bed of the Pontiff: by three visions it is commanded to be reverently kept. for I tell you, that if you shall be found further in it, you will experience that there is nothing of phantasm in these things which you hear. Then he vehemently terrified, leaped from the bed, quickly went to the Bishop of the city c to consult him about the matter, and set forth the order of the matter in the presence of many. But the Bishop, long since taught by the running fame of the holiness of the man, and very recently from his conversation having somewhat experienced it, sharply rebuked the boldness of the man: and asserted that he had acted foolishly and in the manner of the foolish, that he had presumed to lie down in the bed where so great a man had rested. And so he commanded that bed to be thenceforth reverently preserved, and ordered that no one should presume further to lie in it. Which until today, as we have heard, has been observed.

[61] But when Anselm, after completing the journey, had approached Lyon, Prohibited from returning to England, the aforesaid William, wishing to leave his company, forbade him on the part of his Lord the King to return to England, unless he himself should promise for certain that he would observe for him all the customs of his father and brother, with the subjection and obedience to the Apostolic See put aside. Which hearing he wondered, knowing that he had left England on another condition. He remains at Lyon: Therefore coming to Lyon, he settled there according to ancient custom in peace and quiet, inhabiting the own house of the aforesaid reverend Hugh, Archbishop of that city; and not even for an hour removing himself by word or deed from those things which are of God.

[62] He gives sight to a blind man: It happened one of the days, when the Father himself, having celebrated the solemn office of Mass, alone, as was his custom, was offering himself to God in the oratory by weeping; that a certain man, guiding his feet with a staff, came, striving to break into the oratory itself. Whom Brother and our companion Alexander, namely a monk of the Church of Canterbury, who was by chance awaiting the Father's going out at the door, seeing him wishing to go into the church, detained, asking what he wanted. But he with clamorous voice answered that he had lost the light of his eyes, and wished that the servant of God should lay his hand on him, knowing that his holy merits would help him. The Father therefore hearing the clamour, but not discerning the words, nodded to the aforesaid Brother to come to him and tell him the cause of the clamour. Then he: Lord Father, he said, a certain poor man has come, complaining that he is grievously afflicted in his eyes, and asks through you that the sign of the holy Cross be laid upon him. But he with kindly face, Let him himself come, he said. And so three times over his eyes, what he asked, tracing the sign of the Cross with his thumb, he thus prayed: May the virtue of the Cross of Christ illuminate these eyes, and drive from them all infirmity, and restore them to complete health; and sprinkling them with sanctified water, he commanded the man to depart. But Alexander leading him back, warned him that if the deed of the man of God had not wholly profited him at this first time, he should return in the morning, promising that he would obtain the same thing to be done for him a second time. To which he: I indeed, good Lord, for this cause will not return, because by the grace of God and His faithful servant, with all blindness put to flight, I see most clearly. I have thus written these things, as I received them from the mouth of the same Alexander, who testifies that he was present.

[63] But King Henry, when he learned that the Pope stood in his opinion, He is despoiled by the King. soon reduced the Archbishopric to his own dominion, and despoiled Anselm of all his possessions. Many things were done hence between them, and for a year and a half the indignation of the King was not quieted.

[64] From Bishop Galo he learns how the body of St Prisca was discovered; Amid these things there came to us Galo, Bishop of Paris, a man well religious, and from his early age imbued with the institutions of Ecclesiastical customs. This man, known at Rome and having discharged the ministry of an Apostolic legation, enjoyed the familiarity of Father Anselm. Therefore he coming from Rome to us, was bringing with him the relics of certain Saints, which, as we surely learned, he had received at Rome. And so speaking with Anselm in my presence, he made known to him what of relics he had brought with him from Rome. At which while he was giving thanks to God, the Bishop brought forth from a small box one bone, which he asserted to be from the head of the holy Martyr of God Prisca, and telling at once how he had obtained it, said: I was at Rome, and the oratory of the named Martyr, in which the most blessed Peter, Prince of the Apostles, consecrated an altar, was, worn out by age, taken down, and the body of the Martyr to be laid in the new church, with me standing by, was lifted up. Therefore when the Cardinal of that place had the relics in his own right, and he himself was familiar to me; he gave me this bone which you see, taken from the sacred body, as a sign of mutual love. The Prelate had finished with these things. But I, drawn by love of having the same relics, began to beg the Bishop to give me part from that very bone. And he: Take, he said, and as much as you can break off from it at the first attempt, be yours. I took, and to him, beyond what I hoped, at the beginning of my effort, one small piece remained for me in my right hand. and teaches that even a very small particle is to be most greatly esteemed. And when I could not dissimulate the grief of my mind over its smallness, and was greatly desiring that it be allowed me to break from it once more; Anselm interrupted my desire, and said: Do not, do not: what you have should be enough for you: for I tell you in truth, that for all the gold which is held at Constantinople and beyond it and this side of it, the Lady herself, to whom it belongs, would not cease to claim it for herself on the day of the resurrection of all men: wherefore if you show due reverence to it, she will receive it equally as if you showed it to her whole body. Hearing which I acquiesced, and as decently as I could, preserved it from this time to the present. Concerning which bone after many days a certain Peter, a monk of Cluny, a man of great authority in his d time, who was Chamberlain of the Lord Pope Urban and Paschal, coming to us, was asked by me what he felt about it. But he, when he learned from me how I had obtained it, confessed that what the Bishop had said about it was wholly true; and he asserted that he himself was present, when the same bone taken from the body of the Martyr, was received from the Cardinal.

NOTES.

CHAPTER VII.

Reconciliation with the King: return to England: sickness, death, miracles.

[65] After these things, both for exercising the rigour of Ecclesiastical discipline, Reconciled with the King, he falls ill at Bec. and for the relief of the Churches established in England, Anselm left Burgundy and went to France. Which when it became known to King Henry of the English, being asked, he came to him into Normandy: and there the King, seized by the fear and love of God together, re-invested him with his possessions, and he was received into his friendship. As Anselm afterwards was living in Normandy, Baldwin and William returned, who by order of the King and the Pontiff had been sent to Rome for the completion of the business which was being carried on between them concerning the investitures of Churches; William goes to the King in England, and in a short time returning to Bec to Anselm, asks him on the part of that King, that with past complaints now quieted, he should more quickly visit England. When he readily acquiesced, and having taken up the journey came to Jumièges, he was detained there by sickness from completing the journey. When that was quieted, he returns to Bec, there to await the King of England about to cross the sea. Where when a wonderful exultation was holding all for his return, behold Anselm's sickness was renewed, and both laid him in bed, and with the exultation overthrown, cast down all with grave sorrow. He therefore could neither eat, When he wanted a partridge nor do anything whence we could hope for his health, and concerning his death only an immense fear was holding us. Amid these things he was asked with diligent care to take something as food; but he confessed with panting spirit, as he could, that he had no mind for anything. But as we multiplied prayers, at last lest by refusing wholly he should more and more burden us, Perhaps, he said, I might eat of a partridge, if I had one. What more? Each of his people were dispersed through fields and woods, and one day was spent in a vain labour searching for a partridge. But it happened, one was wonderfully brought, that one of the servants of the monastery was by chance making a journey on that very day through the neighbouring wood, attending to nothing of the business in which the others were occupied: and behold, on the way by which he was walking, a little beast which they call a a marten was carrying a partridge in its mouth: which little beast, on seeing the man, left its prey to him, and took thought for itself by flight. But he taking the partridge, carried it to us. By which our sick man refreshed, at once began to improve from his sickness, and at last having himself better and better each day, he attained his former health.

[66] After these things, with the Bishops and Abbots who had come together for the sake of his funeral returning to their own, there also returned Radulph b Abbot of St Martin of Sées, who was one of them. One of all his men began on the way to detract from Anselm, A servant detracting his abstinence and with a maledictory voice to assert that by merit no one ought to sympathize with his sickness, saying especially, since he himself could easily come to the aid of his health with food and drink, if, with boasting removed, he wished. Which the Abbot hearing, admonished the man to be silent, and not to utter anything sinister further concerning so great a man. Which he, despising with mockery, is thrown from his horse. and persisting in what he had begun, stirred on by a certain fury, pressed his horse with spurs, that removed from the Abbot, he might more freely utter what the bitterness of his mind was setting before him. But when he himself was eager to be carried in a swift course, and with reins slackened was beginning to go more quickly, the four-footed beast on which he was sitting fell, and with great disgrace threw him off its back, and having hurled him headlong with a long roll down the sloping mountain, taught him to restrain his tongue from the blasphemy of the man.

[67] Thereafter on the Assumption of the blessed Mother of God and perpetual Virgin Mary, Anselm deals with the King at Bec, King Henry, coming to Bec, with the moderation of the sanction of the Apostolic See, settled all things which had remained between himself and Anselm concerning the oft-mentioned business; and concerning the particulars at which he aimed, made him master of his will. Since therefore the journey of Anselm to revisit England was for certain reasons delayed some time, he dedicates a chapel, being asked by the Abbot of Bec, he dedicated a certain Chapel situated within the courtyard of that monastery. At which dedication a certain Cleric he heals a frenzied man, then recently seized with the sickness of frenzy, was brought by his own people before the Pontiff, and at once by his blessing was healed from his alienation of mind.

[68] When after this he had come to England with prosperous course, he was received with great joy and honour of the holy Church. Thence some days later, a certain Englishman, noble indeed and rich, weighed down by a powerful bodily infirmity, likewise a sick noble in England. asked by a messenger that Anselm would send him bread blessed by him, and received it: from which tasting a little, according to his faith he at once began to recover, and given complete health, gave thanks to God and to the man of God from his heart.

[69] Where he receives letters from the King about Normandy subdued. Amid these things the King placed in Normandy was greatly rejoicing, as they reported who came to us, because he had obtained the peace of Anselm. Whence also with firm hope he was applauding himself, that he would subject the whole of Normandy to his dominion. Which also happened: for having joined a grievous battle, he captured his brother Robert, Count of Normandy, and other Princes who had come into war against him, and having slain innumerable ones, victorious he obtained the whole land, and by letters joyfully and graciously at once made it known to Anselm. But all who heard these things done at that time, ascribed them to the merits of the concord which the King had made with Anselm.

[70] He falls ill at the monastery of St Edmund. In that same year Anselm, having celebrated the Paschal solemnity in the court of the King at London, went away to the Abbey of St Edmund, about to confirm by his authority the elected Abbot c there, and to celebrate certain other Pontifical offices by his right. When he had solemnly performed all these things, being seized by a most grave fever, for many days he was vexed almost to the going out of his last breath. For him he was detained there until the octave of Pentecost, and the Council which the King had proposed to hold for the widowed Churches, on account of his absence was deferred to the Kalends of August. At that time therefore, he stabilizes the liberty of the churches, with all the Chief men of England assembled in the King's palace at London, Anselm obtained the victory concerning the liberty of the Church, for which he had long laboured. For the King, the custom of his predecessors being abandoned, neither himself elected the persons who were to be taken into the government of the Churches; nor did he by the bestowal of the pastoral staff invest them in the churches over which they were being placed.

[71] Amid these things Anselm wrote one little book On the concord of prescience and predestination, he writes on the concord of freedom and grace: and of the grace of God, with free will. In which work contrary to his custom he suffered delay in writing: since from the time he had been sick at St Edmund's, until he survived this present life, he was weaker in body than usual. Wherefore migrating from place to place, he was thereafter carried in a litter, not sitting on a horse. He was moreover vexed with frequent and bitter infirmities, so that scarcely could we dare to promise him life. He himself however never forgot his former conversation, but was always occupied either with good meditations, or with holy exercises, or with other pious works.

[72] In the third year therefore, after he had been recalled from his second exile by King Henry, With his stomach refusing food he becomes weaker, all food by which human nature is nourished and fed, turned into distaste to him. Yet he ate, doing violence to his own nature, knowing that he could not live without food. By this force, spending life for about half a year in some fashion, he was gradually failing in body, ever remaining in the virtue of his mind the same as he was wont to be. Therefore strong in spirit, but too fragile in flesh, he could not approach the oratory on foot: yet desiring to be present at the consecration of the Lord's Body, which he venerated with a certain special affection of devotion, he had himself carried there in a chair every day. From which, when we who were serving him, strove to dissuade him because he was greatly wearied by it, we could scarcely prevail over him on the fifth day before his departure. Thence therefore constantly lying on his bed, with panting voice he exhorted all who deserved to approach him, each in his own order, to live to God. The Sunday of Palms had dawned, and we as our custom were sitting around him. One of us therefore said: Lord Father, as is given us to understand, to the Paschal court of your Lord, with the world left, you go. He answered: And indeed, if His will is in this, I do not contradict His will: but if He preferred that I should still remain among you at least so long, He desires to complete the book on the origin of the soul. until I could complete the question which I revolve in my mind on the origin of the Soul, I would receive it more graciously, because I do not know whether anyone, when I am dead, will complete it. I indeed, if I could eat, hope to recover: for I feel no pain in any part, except that with my stomach weakening, because of the food which it cannot take, I wholly fail.

[73] Then as the evening of the third feria was drawing on, when he was now no longer able to utter words that could be understood, he blesses the King and the kingdom, being asked by Radulph d Bishop of Rochester, that to us who were present and to his other sons, to the King also and the Queen with their children, and to the people of the land who under God had held themselves in his obedience, he should bestow his absolution and blessing; he lifted up his right hand, as if he were suffering no evil, and having made the sign of the holy Cross, sat down with his head lowered. Already the convent of the Brethren was chanting the matin lauds in the greater church, and one of them who were watching over the Father, taking up the text of the Gospels, read the Passion before him, which on that day at the Mass e was to be read. But when it came to the words of the Lord, You are they who have remained with me in my temptations, and while the Passion was being read he expires, and I dispose to you, as my Father has disposed to me, a kingdom, that you may eat and drink upon my table in my kingdom; he began to draw his breath more slowly than usual. We perceived therefore that he would now immediately die, and having been placed from the bed on haircloth and ashes

he was placed. With the whole assembly of his sons gathered around him, sending forth his last breath into the hands of the Creator, he slept in peace. He passed away at the dawn of the fourth feria, preceding the Lord's Supper, which was the 11th day before the Kalends of May, in the year of the Lord's Incarnation 1109, which was the 16th year of his Pontificate, but the 76th of his life.

[74] When therefore his body had been washed according to custom, the often-mentioned Baldwin, provisor and dispenser of Anselm's affairs, asked A small vessel of balsam nearly empty that the face of the Father be anointed with balsam, of which a very small quantity had remained to him in a little vase, with the greater part of it lost; hoping and earnestly wishing that in this way it would be preserved a little longer, that it not be corrupted. We agreed, embracing the zeal of the man. The Bishop therefore took the vessel of that liquid into his hand, and about to anoint the face of the deceased, he dipped his finger to the bottom of the vessel. Drawing it out at once, but finding scarcely its tip moistened, he judged that the balsam itself could by no means suffice for anointing the face. Wherefore he asks balsam for anointing the whole body it wonderfully abounds. which was kept for confecting chrism in the greater church, to be brought; wishing namely together with his head, his right hand, by which he had said and written many good and divine things, to be honoured with such anointing. In these things I was with the Bishop, and was helping him in that ministry. I after him pressed my finger into the vessel of balsam, and drew it out equally or certainly less moistened than his finger. And so the Bishop being asked by me to tilt the vessel into my palm, if perhaps some drop should flow down from it, acquiesced: and immediately, with all astonished, the liquid leaping down, with its abundance filled my hand, and overflowed. This same thing happened a second and third time, and often. And what shall I say? Such great abundance of balsam did the nearly empty vessel minister, that with the vessel of the church untouched, not only his head and hands, but his arms, breast, feet also, and the whole body, not once, but often repeated times, in every part we anointed. Then in the manner of a supreme Pontiff he was clothed with sacred vestments, and carried into the oratory with due veneration.

[75] But on the morrow, when he was to be committed to the tomb, the sarcophagus which had been prepared for him several days earlier, and the sarcophagus not fitting the body, was found indeed fitting in length and breadth, but in depth in great part less. Considering which, we were failing in spirit, in no way able to endure that, pressed by a stone above, he should be deprived of his wholeness in some degree. When therefore many were wavering in this, and some were saying the matter could be composed in this way, others in that: one of the crowded multitude of the Brethren, having taken the staff of the Bishop of Rochester, who was present performing the office of the funeral, began to draw it across the sarcophagus over the Father's body, adjusts itself to him. and now it appeared in every part to project over the body of the one lying, to our great astonishment being moved. Thus therefore the venerable body of Father Anselm, Archbishop of Canterbury and Primate of all Britain, enclosed in the sepulcher, by its example admonishes all who pass by to attend to what the condition of the human lot contains in itself. Indeed at his death and after his death many things are narrated as seen by many, which attest his glory, which we do not doubt that he has received from God for his merits. Various visions are reported to various people. In writing which nevertheless we have not wished to enter into labour, rather choosing by our silence to make all equal who saw these things in sleep, than by writing these things and not writing those, to prefer one to another, as if he had seen more important things: for to write all would be of endless business. Indeed the open deeds which God has deigned to do through him, we also, bare of such things as far as we can, have set forth; and I think it enough for the knowledge of the retribution and conversation of his life. And so may there be praise and thanksgiving to Almighty God and to the Son and to the Holy Spirit, now and through all the ages of ages, Amen.

NOTES.

ANOTHER LIFE

From the History of Novelties in England of the same Eadmer or Edmer.

Anselm, Archbishop of Canterbury, in England (St)

BHL Number: 0525

BY EADMER

BOOK I, PART II.

CHAPTER I.

Deeds of St Anselm in the sickness of William I and II Kings of England, and with the Earl of Chester.

[1] At the same time there was a certain Abbot of Bec, named Anselm, a good man, and magnificently flourishing in knowledge of letters: he was wholly intent on contemplative life. This man, known to all Normandy and France for the merit of his excellent sanctity, dear and accepted, was also held in great fame in England, and was joined by a most holy familiarity to the aforesaid King and to Archbishop Lanfranc. To him, when sometimes for various affairs of the Church and of others he came to the King's court, William, familiar with SS. Anselm and Lanfranc, the King himself, laying aside the fierceness by which he seemed cruel and fearful to many, became so inclined and affable, that in his presence, to the astonishment of all, he became altogether other than he was wont to be. Him therefore and Lanfranc, namely men supported with divine and human prudence together, he always held in great esteem before himself; and listened to them in all things, which, so far as their office concerned, were to be done by him, with more pleasant zeal than to others. Whence also by their counsel he very much and often descended from the severity of his mind toward certain persons; and zealously gave attention that in his dominion monasteries should rise to the observance of religion. Which religion, lest born it should fail, he uses their counsel: he took care to protect on every side the peace of the Churches, and to bestow upon them from his own in lands, in tithes, in other incomes, those things which would profit the uses of those serving God. Yet with this benevolence he looked with greater inclination upon the Churches of Normandy.

[2] This William therefore, when from the 21st year of his reign he had been detained at Rouen by the sickness from which also he died; summons him to himself sick at Rouen, and had disposed to commend himself in every way to the merits and intercessions of Anselm; he caused him to come to him from Bec, and to be lodged not far from him. But when he delayed to speak to him about the salvation of his soul, because he felt his sickness a little alleviated; it happened that the body of that Prince was depressed by such great weakness, that he could in no way endure the disturbances of the court. Therefore crossing the Seine, he lay down in Ermentrude-ville, b which is opposite Rouen on the other part of the river. But with him likewise sick unable to use him he dies, Whatever of delicacies was then brought to the sick King, half of them was sent by him to the sick Anselm. Yet neither did he deserve to see him more in this life, nor to speak to him, as he had proposed, of anything concerning his soul: for such great sickness occupied both, that neither could Anselm come to King William, nor William come to Abbot Anselm. And indeed William died thus: not however, as is said c, unconfessed: and Anselm at once was relieved from the sickness, and after a little restored to his former health. Who however were present at the Royal funeral, or with what pomp his body was carried to Caen, or with how free, nay rather how servile a calumny he was buried in the church of B. Stephen, we confess it is both grievous to say and pitiable to hear. For whom should the condition of the human lot not move to piety, nor without some difficulty is he buried. when it shall be heard that this King, who was of such great power in his life, that in all England, in all Normandy, in all the Cenomanian country no one dared to raise a hand against his command; as soon as he was laid on the ground about to breathe out his spirit, was abandoned by every man, as we received, with only one servant excepted, his corpse without any pomp was carried by a little boat across the Seine, and when it was to be buried, the very earth of his burial was contested by a certain rustic, who, claiming it by hereditary right, complained that it had long since been taken away from him by injury by the same man d. But how great sorrow the death of him struck Lanfranc, who could say; when we who were around him when his death was announced, feared at once that he himself would die, from anguish of heart?

[3] With King William therefore dead, William II, that he may become King, his son William succeeded him in the kingdom, who, since he was eager to snatch the summit of the Kingdom from his brother Robert e, and was finding Lanfranc, without whose assent he could in no way be taken into the kingdom, not altogether consenting with him in this for the fulfillment of his desire; fearing lest the delay of his consecration should bring him loss of his desired honour, he began both through himself and through all whom he could, to promise Lanfranc with faith and oath, that he would preserve justice, equity, and mercy throughout the whole kingdom in every business, if he should be King; he would defend the peace, liberty, security of the Churches against all, He promises the best things to Lanfranc about himself: and also would obey his precepts and counsels through all things and in all things. But when afterwards he had been confirmed in the kingdom, with his promise put aside, he fell into contraries. Concerning which when by Lanfranc he was modestly rebuked, but soon breaks faith: and the pledge of unkept faith was set before him, inflamed with fury, Who, he said, is he, who can fulfill all the things he promises? From this therefore he could no longer look with straight eyes upon the Pontiff, although by some things, to which his own will drew him, out of respect for him, with him still living, he tempered himself. For that Lanfranc was the same, a man most skilled in divine and human law, and at his nod depended the gaze of the whole kingdom. Who, when he had been translated from this f life, how grievous a calamity from his death devastated the Churches of England, passing over many things, it has pleased to show in few. But with Lanfranc dead, For at once the King openly expressed outwardly, what in his heart, while he was living, he had fostered. For soon, to omit other things which he wrongly did, the very Mother and Lady of all England,

of Scotland, and Ireland, and also of the adjacent islands, that is, the Church of Canterbury, he invaded; he commanded all things which were of her right, inside and outside, to be described by his agents; then all other churches of the kingdom, and with the food of the monks there serving God assessed, he ordered the rest to be reduced under tribute and into his own dominion. He therefore made the Church of Christ for sale: giving the right of ruling in her above the rest to him who, to her detriment, overcame another in giving the price: whence by a miserable succession each year the price was renewed. For the King allowed no agreement to be stable, but excluded him who was giving less with him who was promising more; unless perhaps, with the first agreement emptied, the first should rise to that which the later was offering. You would see moreover daily, with the religion of the servants of God despised, the most wicked of men demanding royal monies, proceeding through the cloisters of the monastery with grim and threatening countenance, commanding here and there, directing threats, then most of all the Canterbury one displaying their dominion and power immensely. What or how many scandals, dissensions, disorders arose from this, it is unpleasant to recall. Over and above these things, some monks of that same Church, with evils pressing in, were dispersed and sent to other monasteries; and those who were left, suffered many tribulations and insults. What shall I say of the men of the Church? who were worn down with such vast misery, and miserable wasting; that I would doubt, if the following evils did not exist, whether, with their life safe, they could be more miserably worn down. Nor were these things which we say done in the Church of Canterbury alone. That savagery raged also in all her daughters established throughout England, which with their husbands, namely the Bishops or Abbots, dying, fell into widowhood at that time. And indeed he himself first imposed this mournful oppression on the Churches of God, in no way excepting it from paternal tradition. He therefore held the destitute Churches alone in his dominion: for he wished to substitute no other besides himself, as long as through his ministers he could extract from them anything, and afflicts the monks in it, which he might consider of any price. And so it was plain everywhere to see misery. But it lasted about five years (to say nothing of others) over the Church of Canterbury this very misery, for almost five years. always progressing for worse, becoming more miserable and worse to itself.

[4] g In the fourth year amid these things, h Hugh Earl of Chester, wishing to institute in a certain Church of his an Abbacy of monks, with messengers sent to Bec, asked Abbot Anselm to come to England, to inspect the place, St Anselm asked by the Earl of Chester to come to England, and to inform it through his monks in regular conversation. He refused, and did not wish to come: for already the minds of certain people were touched by a certain kind of presage; and, although secretly, some were saying to one another, that if he went to England, he would be Archbishop of Canterbury. Which although it was wholly removed from his will; and the firmness of his purpose, that he would never undergo this burden, promised certainty to his mind; yet because not all understood this (providing good things, not only before God, but also before all men), he did not wish to enter England, lest anyone should suspect him to have entered for the sake of this matter. Meanwhile it happened that the Earl himself was grievously ill: which soon sending word to Anselm, he earnestly begged him, that considering his ancient familiarity, he would come without delay to counsel his soul. And, if fear, he said, of undertaking the Archbishopric, holds him from coming; I confess, he said, in my faith, that what rumour throws around about this is nothing; and through this let him know it to be unbecoming to his holiness, if, held by nothing, he refuses to come to the aid of my great necessity. He persists in not coming, and the Earl equally persists in asking. The third time therefore he sends him these words, at last yielding to the more importunate insistence, If you do not come, know truly that you will never be in such great rest in eternal life, but that you will perpetually grieve that you did not come to me. Which hearing he said, Straits are on every side for me: if I shall go to England, I fear lest through this some wrong suspicion may creep upon anyone, and he may think that I am going there for the sake of obtaining the Archbishopric: if I shall not go, I shall be a violator of fraternal charity, which indeed we are commanded to show not only to a friend but also to an enemy: which finally, if violated toward an enemy is a sin, toward a friend what is it? And surely Hugh Earl of Chester has of old been my familiar friend, who, as he says, now has need of me. In need a friend is proved. If therefore on account of an oblique opinion which perhaps men may have about me, I do not succour my friend in his need, I incur a certain sin of mine, for the doubt of others. Therefore commending myself, and my conscience, empty of all ambition of earthly honour, to God, I will go, out of respect for his holy love, to show my friendship to my friend: the rest God Himself may do, and by His mercy keep me safe from every impediment of secular business with His grace. Certain very necessary causes of his church also at that time demanded that he should go to England, but held back by the aforesaid fear, he was in no way willing to take up the journey for them. It happened meanwhile that he went to Boulogne to speak with Countess Ida i; where when for some days necessarily he was detained, command was sent to him from those of Bec, he crosses thither, and is detained there five months. that unless he wished to be marked with the sin of disobedience, he should not return again to the monastery, until crossing the sea, he helped his affairs in England. Setting out therefore, he crossed the sea, and landed at Dover. Thence with hastened step, he came to the Earl, and found him already recovered from his infirmity. Yet he was detained in England for nearly five months, being held not only by the Abbey which he had come to dispose, but also by the reason of manifold causes, which was no less the cause of his coming, as we have said. And thus this space of time passes, so that concerning the Pontificate of Canterbury nothing was said or done to him or about him; and he himself was secure from his danger and ancient fear. After this, wishing to return to Normandy, with licence denied by the King, he could not have opportunity to do so.

[5] Amid these things, when for the grace of the Lord's Nativity all the Chief Men of the kingdom had come to the King's Court, according to custom; it happened that each of their best one with one consent complained among themselves of the common Mother of the kingdom, that widowed of her Pastor, For the restoration of the Church of Canterbury, she was being oppressed for so long and with such unheard-of vexation. Therefore this counsel about this was taken by them, that with suppliant prayer they should approach their Lord the King, that he should permit prayers—which to posterity perhaps will seem wonderful to say—to be made through the Churches of England to the Lord, that He Himself by His piety should inspire the King to institute a worthy Pastor for her, and relieve her from so great a calamity, and others through her. When they had suggested this together, he although somewhat indignant, yet permitted what was asked to be done; saying, that whatever the Church should ask, he himself would without doubt not let pass, but would do whatever she wished. Having received this answer, the Bishops, He orders the prayers to be appointed, being asked to whom these things chiefly pertained, consulted Anselm on the matter itself; and that he himself should order the manner and summary of the prayer to be made, they could scarcely obtain by their prayers from him: for the Abbot himself avoided being preferred to the Bishops in such a decree. Compelled therefore, according to what he knew to be more expedient for the Church of God, he published the manner of praying with all hearing: and with the sense and perspicacity of his mind praised, all the Nobility of the kingdom which had assembled, with the court dissolved, departed to their own. The prescribed prayers therefore are made through all the Churches of the English.

[6] Meanwhile it happened that on a certain day one of the Princes of the land, dealing familiarly with the King, with the words proceeding, as happens, thus said to him among other things: We know no man of such great sanctity, as (as we truly prove) is Anselm Abbot of Bec. For he loves nothing except God, The King obstinate in his contrary purpose is seized by sickness, he desires (as is clear in all his study) nothing transitory. At which the King sneering, said: Not, nay not even the Archbishopric of Canterbury? To whom when the other answered, not even that especially, as my opinion and that of many bears. The King declared, that applauding with hands and feet, he would run into his embrace, if he had any confidence, that he could in any way aspire to it. And he added, but by the holy Face k of Lucca, (for so he used to swear) neither he at this time nor any other shall be Archbishop, except me. As he was saying these things, a grievous infirmity at once seized him, and laid him on his bed, and daily increasing brought him almost to the breathing out of his spirit. What more? All the Princes of the whole kingdom come together, Bishops, Abbots, and all the Nobles, awaiting nothing except his death. It is suggested to the sick man, to think of the salvation of his soul, to open prisons, and about to take thought for his soul, summoning Anselm, to dismiss captives, to loose those in bonds; to remit the debts of monies to be sought; to restore to liberty the Churches until then subjected to his dominion and servitude, with Pastors placed over them, and especially the Church of Canterbury; of whose oppression, they said, the entire detestable abasement of Christianity in England is known to consist. At this time Anselm unaware of these things was staying in a certain village not far from Gloucester, where the King was ill. A command therefore was sent to him, that with all haste he should come to the King, and by his presence protect and fortify his death. He himself hastens to come, having heard such a message, and comes. He goes in to the King, he is asked what counsel he judges more salutary for the dying soul. He first asks to have set forth to him what in his absence was advised by the attendants for the sick man. He hears, he approves, and adds, It is written, Begin to the Lord with Confession: whence it seems to me that he should first make a pure confession of all things which he recognizes he has done against God, and promise without feigning that if he shall recover he will amend all things, and then that he command without delay to be done the things which you have advised. This summary of the counsel is praised, and the care of receiving this confession is enjoined on him. It is brought to the King's notice what Anselm said would profit more to the salvation of his soul. Without delay he acquiesces, and pricked in heart, promises that he will do all things which the opinion of the man has brought forward, and moreover that he will preserve his whole life in greater gentleness and justice. He precedes the confession with the correction of evils. He pledges in this his faith, and makes his Bishops sureties between himself and God, sending those who in his place should promise this vow of his to God upon the altar. An Edict is written, and confirmed with the royal seal, that whatever captives are in all his dominion should be released, all debts irrevocably remitted; all offences hitherto perpetrated, with pardon granted, to perpetual oblivion

to be given over. Good and holy laws are moreover promised to all the people, inviolable observance of right, grave examination of injuries which should terrify others. All rejoice, God is blessed in these things, prayer is earnestly made for the safety of such and so great a King.

NOTES.

CHAPTER II.

Election to the Archbishopric of Canterbury; and after various tergiversations consecration.

[7] Meanwhile the King is persuaded by every good man, that he should free the common Mother of the whole kingdom from her former widowhood by instituting a Pastor for her. Designated Archbishop of Canterbury, He consents willingly, and confesses that his mind is turning upon this. It is asked therefore who could more worthily fulfill this honour. But with all depending upon the King's nod, he himself foretold, and with concordant voice the acclamation of all followed, that Abbot Anselm was most worthy of such honour. Anselm was terrified at this voice, and grew pale: and when he was being hurried to the King, that through the pastoral staff he should receive the investitures of the Archbishopric from his hand; with all his effort he resisted, and asserted that with many causes obstructing it, it could in no way be done. The Bishops therefore take him, and lead him apart from the multitude, speaking these words to him: What are you doing? What do you intend? Why do you strive to oppose God? You see all Christianity in England has almost perished, all things have come into confusion, all abominations have emerged in every direction; we ourselves and the Churches of God which we ought to rule have fallen into danger of eternal death through the tyranny of this man, and you, when you can bring help, despise it? What, O wonderful man, do you think? Whither has your sense fled? The Church of Canterbury, in whose oppression we have all been oppressed and destroyed, calls you, anxiously seeks you as the reliever of herself and of us; and you, with her liberty put aside, with our relief no less put aside, cast off a share in the labour of the brethren? Do you alone seek an idle quiet? To these things he: Bear with me, he said, I pray, bear with me, and attend: I confess, it is true, the tribulations are many, and have need of help: but consider, I beseech you, I am now a an old man, and impatient of all earthly labour: With many excuses he excuses himself with the Bishops, who therefore cannot labour for myself, how can I undertake the labour of the whole Church established throughout England? To these things, as my conscience is a witness to me, from the time I was a monk, I have fled from secular affairs, nor have I ever been able according to my wish to attend to them; because it is clear that there is nothing in them which can bend me to love or delight in them. Wherefore let me have peace, and do not entangle me in a business which I have never loved, lest it not be expedient. Yet you, they say, take up the primacy of the Church without hesitation, and go before us in the way of God, by saying and enjoining what we shall do; and behold we will give you our hands that by following and obeying what you shall command we shall not fail. Attend to God for us, and we will dispose your secular affairs for you. It is impossible, he said, what you say: I am the Abbot of a monastery of another kingdom, having an Archbishop to whom I owe obedience, an earthly b Prince to whom I owe subjection, monks to whom I owe the ministering of counsel and aid. To all these I am so bound that I can neither abandon the monks without their permission, nor can I free myself from the lordship of my Prince without his permission, nor can I escape the obedience of my Pontiff with safety of my soul without his absolution. Concerning all these, they say, light will be the counsel, and easy will be the assent of all. He said, It is nothing at all; that which you intend will not be.

[8] They therefore seize the man and bring him to the sick King, and set forth his obstinacy. The King is saddened, almost to the flooding of his eyes, and said to him: O Anselm, what are you doing? Why do you deliver me to be tormented with eternal punishments? He is urged by the King, Remember, I beseech, the faithful friendship which my Father and my Mother had toward you, and you always toward them, and by it I beseech, do not suffer me, their son, to perish in body and soul together. For I am certain that I shall perish if, with the Archbishopric held in my dominion, I shall end my life. Help me therefore, help me Lord Father, and undertake the Pontificate; for whose retention I shall be greatly confounded, and I fear that I shall be confounded more in eternity. Pricked by these words were all the attendants, and they assail Anselm, excusing himself and not wishing to undergo so great a burden even then, pouring forth such things with a certain indignation and disturbance: What madness has occupied your mind? You trouble the King, you altogether kill him when troubled, since you do not fear to exasperate by your obstinacy him now dying. Now therefore know, that all disturbances, he is incited by his companion Baldwin, all oppressions, all crimes which shall henceforth press upon England, shall be imputed to you; if you do not today, by undertaking the pastoral care, meet them. Placed among these straits, Anselm turned to the two monks who were with him, namely Baldwin and Eustace, and said to them: Ah my Brethren, why do you not come to my aid? He said this (behold, before God, that I do not lie) being placed in such great anxiety, as he used to affirm, that if a choice had then been given to him, he would far more joyfully, with reverence for the will of God preserved, choose to die, than to be exalted with the dignity of the Archbishopric. Baldwin therefore answered: If it is the will of God that it be so done, who are we to contradict the will of God? Which words tears, and tears blood flowing abundantly from his nostrils soon followed, openly showing to all, from what contrition of heart the words had come forth with tears. Having heard such a response, Anselm; Woe, how quickly, he said, has your staff been broken. The King therefore perceiving that the labour of all was being spent in vain, commanded that all should fall at his feet, if perhaps even thus he could be enticed to consent. He is forced by violence; But what? With them falling, he himself fell before them, nor would he fall from his first opinion. But they, enraged against him, and reproving themselves for the sloth by which they had suffered the delay by attending to his objections, cry out: The pastoral staff here, the pastoral staff. And seizing his right arm, some began to drag him resisting, others to push him, and to bring him to the bed of the one lying. As the King offered him the staff, he closed his hand against it and by no means consented to receive it. But the Bishops strove to raise his fingers fixed tightly into his palm, that thus at least the staff might be forced into his hand. He is acclaimed and consecrated; But when they had expended their effort on this for some time in vain, and he, for the injury which he was suffering, uttered the words of one in pain; at last, with his index finger raised, but immediately bent back by him, the staff was placed on his closed hand, and pressed and held together with the same hand by the hands of the Bishops. As the multitude acclaimed, Long live the Bishop, long live him; the Bishops with the Clergy began to chant in lofty voice the hymn Te Deum laudamus, and they carried rather than led the elected Pontiff into the neighbouring church; he in the ways he could resisting, and saying; What you do is nothing, What you do is nothing. Having done the things which in such a case are customary to be done in church, Anselm returned to the King, saying to him, I tell you, Lord King, that from this your sickness you will not die, and for this reason I want you to know, how well you may correct what has now been done about me; for I have neither consented, nor do I consent, that it should be valid. With these words he departed from him with turned step.

[9] As the Bishops with the whole Nobility of the kingdom led him away, he went out of the chamber: and turning to them, he inquired in these words: Do you understand what you are undertaking? An untamed bull, and an old and weak sheep, you place together in the plow, under one yoke. And what will come of it? The untamable fierceness of the bull will surely so drag the sheep, fruitful in wool and milk and lambs, this way and that through thorns and briars, that unless she shakes herself off from the yoke, he will tear her apart, so that she will be useful neither to herself nor to anyone, while she will be able to minister none of these things. Why so inconsiderately have you joined a sheep to a bull? Understand the Church as the plow, according to the Apostle saying, You are God's tillage, God's building. 1 Cor. 3, 9 This plow in England two oxen excelling the rest in ruling draw, and in drawing rule, namely the King and the Archbishop of Canterbury: this one with secular justice and command, that one with divine doctrine and teaching. Of these oxen, one, namely Archbishop Lanfranc, is dead; and the other, possessing the ferocity of an untamable bull, is now found set over the plow: He foretells calamities that shall follow and you, in the place of the dead ox, wish to join me, an old and weak sheep, with an untamed bull? What I say, you well understand; and for that reason, whom you wish to associate with whom, I would that you would consider, and considering desist from what you have begun. But if you do not desist, behold I foretell to you, that me, from whom some could have the wool and milk of the word of God and the lambs into His service (beyond what you now think), the royal fierceness, wearied with various injuries, will oppress; and the joy, which now as for the hope of your relief holds you concerning me, (when you can have nothing of accustomed counsel or hoped-for aid through me) turned into sadness to many

will bring sorrow: and thus much you will profit, his own expulsion: that the Church, which you so greatly strive to relieve from widowhood, you will one day see fall back into widowhood, even with her Pastor living, which is worse. And these evils, to whom shall they be imputed, except to you, who have so inconsiderately joined the fierceness of the King and my weakness? For when I am oppressed, there will be none of you who dares to oppose him in anything; and you also without doubt he will not hesitate to trample on from every side at his pleasure. Saying these things, and not being able to dissimulate the sorrow of his heart with tears bursting forth, he goes to his lodging, with the court dismissed. These things were done in the year of the Lord's Incarnation 1093, on the day before the Nones of March, on the first Sunday c of Lent. Therefore the King commanded that without delay or diminution he should be invested with all things pertaining to the Archbishopric, inside and outside, He receives the rights of the Archbishopric. and that the city of Canterbury, which Lanfranc in his own time held as a benefice from the King, and the d Abbey of St Alban, which not only Lanfranc but also his predecessors are known to have held, should pass into the allodial possession e of the Church of Christ of Canterbury, for the redemption of his soul by perpetual right.

[10] But Anselm after these things was staying in the villages pertaining to the Archbishopric by the command of the King, with venerable Gundulf f Bishop of Rochester living with him and procuring from there whatever was necessary for his food. Meanwhile messengers were sent by the King with letters into Normandy to the Count, to the Pontiff of Rouen, to the monks of Bec, that to those things which had been done in England concerning the Abbot of Bec, each as far as concerned him should give assent. But what? Very many things done in this manner profited nothing with them: at last however by importunate reason and reasonable importunity, with God disposing, being overcome, they granted that what had been begun concerning Anselm should be completed; and lest he should escape the burden imposed, they enjoined it on him through obedience. Whence also letters were written by each of them separately, which agreeing on one and the same thing, [By letters, written by the Archbishop of Rouen and the Duke of Normandy, he is ordered to acquiesce to his election.] were sent through messengers to Anselm and the King, of all of which I shall insert one into this little work, that in it the sense of the others may shine forth. Let these therefore be: Brother William g Archbishop to his Lord and friend Anselm, the blessing of God and ours. About those things which the King has asked me about you, and about which you yourself wrote to me, as became so great a matter, I have thus far long and much deliberated, and have sought the counsel of my friends and yours on this. Who on both sides would have wished, if it had been possible, both to have always your presence, as formerly, and not to do something whence they should offend the divine will. But because the matter has come to this, that both cannot be fulfilled: as is worthy, we prefer the divine will to ours, and subject our will to the divine, and on the part of God and St Peter, and of all my friends and yours who love you according to God, I order that you take up the pastoral care of the Church of Canterbury, and by ecclesiastical custom the Episcopal blessing, and thereafter watch over the salvation of your sheep, divinely, as we believe, committed to you. Farewell, my Heart.

[11] These letters, with others directed to Anselm, were brought to him first before they were brought to the King. With the King restored to health, Amid these things, as Anselm had foretold, the King recovered from his infirmity. He therefore soon dissolved all the good things which he had established when sick, but fallen back into worse, and commanded them to be void. Those captives who had not yet been dismissed, he ordered to be more strictly guarded than usual; those dismissed, if they could be caught, to be imprisoned again; the old and now granted debts to be exacted in full; pleas and offences to be recalled to their former state; and to be treated and examined by the judgment of those who took care more to subvert justice than to protect and defend it; certainly rather to the oppression of the wretched and plundering of money than to the correction of any sin. There arose therefore such vast misery and miserable devastation throughout the whole kingdom, that whoever remembers it does not, as I think, remember to have seen the like to it before this in England. For every evil which the King had done before he had been sick, seemed a good thing, compared to the evils which he did when he was restored to health. Which if any wish to know from what fountain they flowed, they can reflect upon this, that he himself to the aforesaid Bishop of Rochester, when, with health recovered, he was with familiar speech admonishing him to bear himself more circumspectly according to God in all things, answered: He exacts the restitution of all things pertaining to the Church of Canterbury. Know, O Bishop, that by the holy Face of Lucca, God shall never have me good for the evil which He has brought upon me.

Let this about the King suffice briefly to have mentioned at present, and let the narrative now return to the destined order of telling. When therefore Anselm, according to what we have said before, had received the letters sent from Normandy, and the King had come from Dover from a colloquy with Robert Count of Flanders to Rochester, where Anselm himself then was; Anselm took the King to a secret place, and addressed him thus: My mind still hangs doubtful in both, my Lord King, whether I should acquiesce to accept the Pontificate, or not. But if reason shall lead me to its reception, I wish that you briefly know in advance what I would have you do for me. I wish indeed that all the lands which the church of Canterbury, to the governance of which I have been elected, held in the time of Lanfranc the Archbishop of blessed memory, without any plea or controversy you restore to that Church; and concerning the other lands which the same Church had before his time, but has not yet recovered when lost, you grant me right and judgment. Besides these things, I wish that in those things which pertain to God and Christianity, you trust my counsel before that of others, and as I wish you to have me as an earthly lord and defender, and the due obedience to Urban Roman Pontiff. so you also have me as a spiritual father and provider of your soul. Also concerning the Roman Pontiff Urban, whom you have not yet received as Apostolic, I have already received and receive him, and wish to show him due obedience and subjection; I give you warning, lest any scandal arise thence in the future. Concerning these things I ask you to declare the sentence of your will, that, when it is known, I may be more certain which way to turn. The King therefore, having summoned to him William h Bishop of Durham, and Robert Count of Meulan, ordered him to repeat, in their presence, what he had said. He did the things commanded, and the King, by their counsel, thus answered him: All the lands of which the Church had been seised i under Lanfranc, I will now restore to you in the state in which they then were, but concerning those which she did not have under him, at present I make no agreement with you: yet concerning these and others, I will do you right as I ought. The King had finished these things and they departed from one another.

[12] Then, with a few days interposed, the King himself received the consent of the Normans concerning Anselm, which he had asked for, as we have said, by epistles. And coming to his village which is called Windsor k, With the King doing this more reluctantly, he approached Anselm through himself and his own people, that both according to the election made of him by the whole kingdom he should no longer refuse to become Pontiff, and that the lands of the Church, which the King himself, with Lanfranc dead, had given to his own men for a fixed service, for the sake of his love he should grant to those same men to be held by hereditary right. But Anselm, not wishing to despoil the Church with which he had not yet been invested in any matter, would by no means grant the lands as was asked: and for this reason, dissension having arisen between him and the King, which was the first thing dealt with about his Pontificate, it remained undefined. Whence Anselm was greatly rejoiced, hoping by this occasion to be exonerated from the burden of Prelacy by the grace of God. For already with the pastoral staff he had restored to Bec itself the care which he had undertaken over Bec as Abbot, He hopes to be absolved: for the absolution described above: and now, because he was unwilling unjustly to give away the lands of the Church, he saw himself, rejoicing, to have escaped the burden of the Episcopal office. But when, after no small time had elapsed, the King could no longer bear the clamour of all complaining about the destruction of the Churches; he caused the man to come to him at Winchester, with a gathering of Nobles assembled there: and enticed by many promises that would profit to the good and to the Church of God, but in vain. he persuaded him to take up the Primacy of the Church of the English, and he was prevailed upon. He therefore, induced by the custom and example of his predecessor, according to the custom of the land, was made the King's Man; and as Lanfranc in his time had been, he was ordered to be seised of the whole Archbishopric.

[13] He came after these things to Canterbury on the 7th day before the Kalends of October; He is received with great joy at Canterbury on September 25. and being received with the immense eagerness of monks, clerics, and all the people, to govern the Church of God, led with great honour to the place of Pontiff, he ascended. On the same day there came to Canterbury sent by the King a certain man named l Ranulph, the greatest executor of the King's will: who, with regard to consideration of piety and modesty despised, instituted a plea against him on that very day; and fierce and puffed up, did not fear to disturb so great a joy of the Church. Which matter wounded the minds of all gravely, complaining and bearing with great indignation that such an injury should be done to so great a man, that not even the first day of his dignity was permitted to be spent in peace. To whose indignation this also added no small sorrow, that the business about which the dispute was, pertained to the rights of the Church; nor did it in any way look to the determination of royal judgment. But soon disturbed by a minister of the King, Therefore at that time the men of that very Church were struck with a very atrocious blow. Whence Anselm, most vehemently grieving, but unable to oppose the King, from the present things conjectured the future; and that he would suffer many straits in the Pontificate, he understood and foretold. Entering therefore upon a new and to himself unusual kind of serving God, according to Solomon, he stood in fear, and prepared his soul for temptation, knowing that all who wish to live piously in Christ must necessarily suffer tribulation. Ecclus. 2, 1.

[14] With the time of his consecration pressing on, Thomas m Archbishop of York, according to custom, and all the Bishops of England, came to Canterbury; and with due veneration there they consecrated him Pontiff on the day before the Nones of December. Yet two Bishops, namely of Worcester n and of Exeter o, detained by sickness, He is consecrated December 4, could not be present at this consecration. But with messengers and letters sent, they declared that their absence in this cause would be present and consenting with the presence of their fellow-Bishops. But when, before the examination of the Pontiff to be ordained, Walchelin p Bishop of Winchester, at the request of Maurice q Bishop of London, whose office this is, was reading the election in the ecclesiastical manner in writing; at once in the first verse Thomas of York, greatly offended, complained that it had not been rightly made. For when it was said, My brothers and fellow-Bishops, to your fraternity

is known, how long a time it is, since by various accidents and events, this Church of Canterbury, the Metropolitan of all Britain, has been widowed of its pastor, he broke in, saying, The Metropolitan of all Britain? If the Metropolitan of all Britain, as Primate not as Metropolitan of Britain. the Church of York, which is known to be metropolitan, is not Metropolitan. And indeed we know the Church of Canterbury to be Primate of all Britain, not Metropolitan. Which being heard, what he said was understood to be based on reason. Then at once the writing itself was changed, and instead of "Metropolitan of all Britain" was written "Primate of all Britain," and all controversy was quieted. And so he consecrated him as Primate of all Britain. When therefore during the consecration according to the rite of the Church the text of the Gospel was opened by the Bishops and held over him, and, the consecration finished, was inspected, this sentence was found at the top of the page. He called many, and sent his servant at the hour of the supper to tell those invited to come, because now all things are prepared; and they all at once began to excuse themselves. Then on the eighth day of his ordination being completed, going out from Canterbury, he goes to the King's court for the imminent Nativity of the Lord. Arriving there, he is cheerfully received by the King and all the Nobility of the kingdom.

NOTES.

p Walkelin was created Bishop of Winchester in the year 1070 to 1097, a praised Prelate, except that he was a little unfair toward the monks: elsewhere he is written Walchelm and perhaps better.

q Maurice Bishop of London, established in the year 1087, held the see for twenty years, and restoring the burnt church of St Paul, made a work most famous in all England, consumed in the recent London fire.

CHAPTER III.

Acts with the King about to go to Normandy, a Church dedicated. Bishop of Lincoln consecrated. A Council asked for.

[15] At that time, the King striving with all effort to take Normandy from his brother Robert, He offers 500 pounds of silver to the King about to set out, was expending much and immense money collected from everywhere on this; so much that he was suffering even certain difficulties which seemed unbecoming for royal Excellence to suffer. Persuaded therefore by his friends, the new Pontiff offered to the King five hundred pounds of silver; hoping and believing those promising, that by this he would thereafter firmly obtain his favour; and willing to attend to the things of God, he would have him as a promoter in all things; and also would acquire his peace and protection for ecclesiastical matters within and without against all rivals. The King therefore, hearing such an offer, at first by praising the thing indeed answered: but certain men of malign mind, as is wont to happen, led the King to this, that he should not acquiesce in receiving the offered money, by despising it.

[16] You, they say, have honoured him, enriched him, exalted him before the other Princes of England; and now, when considering your need he ought to give you two thousand, or certainly, to speak most lightly, a thousand pounds, for the rendering of thanks for your munificence; he offers five hundred (shame!). But wait a little, and change your countenance over it, and you will see that led by the usual fear of others, he will rejoicing, to recover your benignity, add another five hundred to the five hundred which he offers. but these not being accepted by him hoping for double, For the King himself had this custom toward all whom he ruled, that when any one of them offered him something of money, even merely for the sake of his favour, he spurned what was offered, unless the amount of the thing corresponded with his wish: nor did he admit the offerer any further into his friendship, unless he should augment the offered gift to his determination. These malign men therefore supposed that Anselm also was to be terrified by this custom, and at once moved to fulfilling the King's wish by increasing the money. But iniquity has lied to itself. And so he is ordered, that the King refuses the offered money; and he was amazed. And approaching the King, he asked whether such a command had come from him, or not. He hears that it truly had come: and at once asking he said, Do not, my Lord, I pray, do this, that you should refuse to accept what I am now offering. For although it is the first, yet it will not be the last gift of your Archbishop. And I confess it is more useful to you and more honest to receive few things from me with friendly freedom and often, than by violent exaction to take away from me many things at once under a servile condition. For by friendly freedom you will be able to have me and all my things for your utility, He rejoices to have escaped the danger of infamy, but by servile condition you will have neither me nor mine. To which the angry King said, Let what is yours be with you in quarrel, my things will suffice me. Go. He therefore arose and went out, reflecting with himself, perhaps not without a presentiment, that on the first day of his entrance to his See, the Gospel had been read, No man can serve two masters. And more cheerful, returning to himself, he said, Blessed be Almighty God, who by His mercy has kept me immune from every infamy. For if these things which I offered, the King had graciously received; certainly by malign men, who abound, it would have been thought to have been promised already before for the Episcopate, and now returned under a crafty offering. But now what shall I do? The assigned gift I shall give for the redemption of his soul to the poor of Christ, not to him: and that He may pour His grace upon him and defend me from all evil, I shall devoutly pray. Having afterwards, through intermediaries, sought but by no means obtained his favour, because he would not double the money, and he distributes them to the poor: with the festivity ended, he withdrew from the court, acting more solicitously, as he had proposed, by the offered gift to refresh the poor of Christ.

[17] And coming to his village which is called Harrow, [He dedicates a church in his village, with the Bishop of London protesting in vain:] he dedicated there a church which Lanfranc indeed had built but prevented by death had not been able to consecrate. During which dedication, there came there two Canons of St Paul's, sent by the Bishop of London, bringing letters on the part of the Bishop, in which he asked that he should defer that dedication itself, until they might speak about it together. For he said that that church was in his Parish, and for this reason, although it was on the land of the Archbishop, its dedication pertained to him. Anselm hearing this, and knowing the ancient custom of his predecessors, judged that from that ministry he should not cease for the prayers of men, nor did he. For the practice and custom of the Archbishops of Canterbury from ancient times has been and is, that in their lands wherever they are throughout England, no Bishop besides themselves has any right: but all things, human as well as divine, as in their own Diocese, consist in their disposition. Yet Anselm, wishing to do no injustice to anyone, as though using free power; diligently afterwards with inquiry strove to investigate the certainty of this custom; that if it were clearly not valid, he might henceforth temper himself from it. There still survived at that time Bishop Wulstan of blessed memory, one and the sole of the old Fathers of the English, a man conspicuous in all religion, Afterwards on this matter he seeks the judgment of St Wulstan the Bishop, and most learned in the knowledge of the ancient customs of England. Him Anselm consulted about the business, and asked that he would make known to him the simple truth. Which having accepted, he wrote to him these things.

[18] To the Most Reverend and most Blessed Anselm the Archbishop, pre-eminent in holiness of life and the dignity of the highest See, Wulstan the least of the servants of God, deservedly unworthy Bishop of the Church of Worcester, the services of prayers and faithful services from charity. Your prudence knows the daily labours and oppressions of the holy Church, with the malignant oppressing her, and with those very persons being their authors, who ought to have protected her. For repelling these, and for defending the holy Church against such, Your Holiness has been placed in the highest citadel. Let it therefore not doubt, let not the fear of secular power humble her, nor favour bend her; but let it strongly begin, with God's help perfect what it begins, resist those rising up, repress those oppressing, and defend our holy Mother against such. But concerning those things about which Your Dignity has deigned to write to us and seek the counsel of our littleness, we do not omit to say, as far as we can remember. Finally we have never heard this cause, about which you consulted, to be ventilated: because there never has been any who would wish to take away this power from the Archbishop of Canterbury, and would forbid him to publicly dedicate even churches of his own property. confirming his deed by another similar one, For there exist even in

our Diocese altars, and also certain Churches in those villages namely which a Stigand the Predecessor of Your Excellence, not indeed by the right of Ecclesiastical inheritance, but from the gift of secular power, possessed, dedicated by him in our and our predecessor's times, without our being consulted, and with no one either before or afterwards objecting, because they knew this spiritual power to be of the same Metropolitan Bishop. Yet a judgment stirred up hence, or this judged by right to himself at any time, we have by no means heard; but what we have known him to have done freely in our Diocese, we believe he can do also in the dioceses of others. Behold how much we have been able to remember or know, we have intimated to your prudence; now what is to be done, let it itself consider. May your Paternity farewell and pray for us. Anselm therefore was strengthened from these, and from many testimonies of others, which it is long to enumerate; he proceeds to exercise his own right. securely thereafter he emulated the custom of his predecessors, not only consecrating churches without consulting the Bishops, but also dispensing whatever divine offices in all his lands through himself or his own people.

[19] After some days had passed; by command of the King, almost all the Bishops, together with the Princes of England, assembled at Hastings b, escorting the same King about to cross to Normandy with their blessing and attendance. Father Anselm also came, about to guide the King through the maritime perils chiefly by his prayers protecting him. But there the King and Princes remained more than a month, with the wind prohibiting the crossing for the King. In which delay Anselm consecrated in the church of the holy Mother of God Mary, which is in the castle itself, He consecrates the Bishop of Lincoln, Robert c to the government of the Church of Lincoln, with seven d of his suffragan Bishops ministering to him in this office. Concerning which consecration, however, some of the Bishops and Princes tried to stir up a scandal against Anselm, aiming at this, that he should consecrate the same Bishop absolutely without the due profession. For which, supported by no right, they attempted only this, because they thought that they could bring upon the King's mind something from the disturbance of Anselm over which he might rejoice, knowing him to be no little disturbed against him for the above-written cause. Having received the profession of subjection and obedience. But Anselm conceiving no rancour in his mind from these, with placid countenance by no reason gave assent to them, nor would he consecrate the Bishop unless the profession of subjection and obedience were first received from him. The King also, when he heard what the Bishops were contriving, declared that he would on no account consent, that on account of the enmity which he had against the Archbishop, anyone should detract anything from the dignity of his Mother Church of Canterbury.

[20] On the head of the fast he refuses sacred ashes to those luxuriously combed. At that time almost all the youth of the Court was letting their hair grow like girls; and daily combed and looking about with irreligious nods, with delicate steps and tender gait they were accustomed to walk about. Concerning whom when on the head of the Fast the same Father had given a sermon to the people flowing to his Mass and to the Ashes; he brought a copious crowd of them to penitence, and, with hair cut, reduced to manly form. But those whom he could not recall from this ignominy, he suspended from the reception of Ashes and from the blessing of his absolution. But he was in these and such matters acting prudently and freely; and having the respect of justice alone before his eyes in all things, he zealously directed his mind to how he might provoke the King to the service of God and the cultivation of justice.

[21] On a certain day therefore he went to him as usual, and sitting beside him, began to address him in these words. You have determined, my Lord King, to cross the sea, and subject Normandy to your dominion. But that these and other things which you desire may succeed prosperously for you; I beseech first, bring help and counsel how in this your kingdom Christianity, which has now almost wholly perished in many things, may be restored to its state. He answered: What help? what counsel? Command, he said, if you please, Councils to be renewed according to ancient custom, things which have been wrongly done to be brought into the midst; He demands of the King that a Council be assembled, brought forth to be examined, examined to be rebuked, rebuked to be settled. For a general Council of Bishops, since you were made King, has not been celebrated in England; nor for many e previous years. Wherefore many crimes have broken out, and with no one present to cut them back, they have grown up into too great strength through depraved custom. But he: When, he said, it shall seem good to me, I will deal with these things, not according to your will but according to mine: but another time shall be spent on this. And he added sneering: But you in a Council, what would you speak about? Then he: The most wicked crime of Sodom (not to mention unlawful marriages of blood relatives, against the vices of the flesh: and many other wicked dealings of detestable things) the crime, I say, of Sodom, recently divulged in this land, has already sprouted very much, and has defiled many with its enormity: to which, I confess, unless a more strict sentence of judgment coming from you, and the vigour of Ecclesiastical discipline meets it more quickly, the whole land not long afterward will become Sodom. But let us try together, I beg, you with royal power and I with Pontifical authority, that something be decreed about it, which, when it has been divulged throughout the kingdom, by its very sound whoever is its favourer may fear and be pressed down. These things did not settle in the mind of the Prince, and he answered in a few words thus: And in this matter what would be done for you? If not, said Anselm, for me, I hope it would be done for God and for you. It is enough, he said, I do not wish you to speak further about it. He was silent, but soon turned his words to other things, saying. There is also another thing to which I would have your industry applied, and by applying it extend the hand of your counsel. There are very many Abbeys in this land destitute of their Pastors: wherefore the monks, He asks that Abbots be constituted in the monasteries, leaving their order, go through the luxuries of the world, and depart from this life without confession. Whence I counsel, I beseech, I admonish, that with so great a matter diligently inspected, according to the will of God, you institute Abbots for them, lest in the destruction of the monasteries and perdition of the monks you acquire for yourself, which God forbid, damnation. The King could no longer restrain his spirit, but greatly disturbed, with anger said: What is it to you? Are not the Abbeys mine? Lo, you do what you will with your villages: and shall I not do what I will with my Abbeys? He said: Yours indeed they are, that as Advocate you may defend and guard them, not yours however that you may invade or devastate; we know them to be God's, that His ministers may live from them, not that your expeditions and wars may be made from them. Finally, you have villages and very many incomes, whence you can fully administer your own affairs: to the churches, if it please, leave theirs. Know for certain, he said, that what you say is very contrary to me. For neither would your predecessor dare in any way to say such things to my Father; and I will do nothing for you. Anselm therefore understood that he was bringing words into the wind, and rising, went out.

[22] But reflecting that in such responses his former anger was operating, and considering that with the mind of the Prince offended, peace could by no means be given to things; that he might both take thought for things, and more freely, with the royal providence favouring him, bear fruit for God, with humble prayer through the Bishops he besought the King, [That he may receive the grace of the King thus offended he does not wish to expend money;] that he would admit him freely into his friendship. And if (he said) he does not wish to do it, let him say why he does not wish; and if I have offended, I am ready to make satisfaction. These things were reported to the King, and he answered: I accuse him of no matter, yet I do not wish to grant him my favour, because I do not hear why. When the Bishops had reported this to the man, he asked what that was which, because he was not hearing it, he did not wish to hear his prayers. This mystery, they say, is plain: for if you wish to have his peace, it is necessary for you to provide him copiously from your money. You just now offered him five hundred pounds, but because it seemed little to him, he would not receive them. Now if you will trust our counsel, and do what we do in a similar business; we persuade, give him at present these same five hundred pounds, and promise him as much money as you can receive from your men, and we trust that he will both restore his friendship to you, and permit you to have your peace as you will. We see no other way by which you may get out, nor have we, being enclosed in equal straits, another way out. But he, at once understanding what the effect of this counsel portended, said; Far be this exit from me. For since he himself, as you say, imposes no charge of offence on me, he excuses the worst consequence, and yet is so angry with me, that he cannot be pacified except with a thousand pounds of silver; perhaps if now as new Bishop I should pacify him with this gift, by that very practice he would another time be angry in like manner, so that by an equal vow he might be pacified. Moreover: My men, after the death of my predecessor Lanfranc of venerable memory, the poverty of his people, were plundered and despoiled; and I, since hitherto I have given them nothing whence they may be reclothed, should I now strip the naked, nay skin those already despoiled? Far be it. No less let it be far from me, to show by deed the love of my Lord to be venal. I owe him faith and honour; and shall I do him this dishonour, namely buy his favour as a horse or ass with vile coins? Finally his love, once bought, I should afterwards value at as much as I would estimate the price given for it. and the dishonour that would come upon the King. But far be it from me to compare the loftiness of such a thing with a humble price. Rather do your best that he may love me freely and honourably, as Archbishop of Canterbury and his spiritual Father, and I on my part will give attention, that I may show myself and my things to his service and will, according as I shall owe. They said, We know that at least the five hundred pounds offered to him you will not deny. He answered: Nor will I give these to him further, because when I offered them to him he did not wish to receive them, and I have already, as I promised, given the greatest part of them to the poor. These things were announced to the King, and he ordered these things to be reported back to him. Yesterday with great, and today with greater hatred I hold him; and let him know truly, that tomorrow and thereafter with sharper and more bitter hatred I shall always hold him. As a Father or Archbishop I will by no means hold him further, but cursing his blessings and prayers, I utterly spurn them. Let him go where he will, nor wait longer for me about to cross the sea to give a blessing. We therefore more hastily departed from the Court, and commending him to the will

of his own we left him. And he indeed crossed over to Normandy, and with immense money spent, could in no way subdue it to himself.

NOTES.

CHAPTER IV.

Controversy between the King and St Anselm on account of Urban II as Pope accepted by the latter, with the King opposing.

[23] With the business unaccomplished therefore he returned to England. Whom settled in a certain village which is called Hitcham, distant three miles from Shaftesbury, Anselm approached, and made known to him that his will in this was, He asks of the King the faculty of receiving the pallium from Urban II, that he should approach the Roman Pontiff for the request of his Pallium. To which the King, From whom, he said, do you desire to seek it? For at that time, as was reported in England, there were a two who were called Roman Pontiffs, disagreeing with one another, and dragging the Church of God divided between them after them. Namely Urban, who was first called Odo, had been Bishop of Ostia; and Clement, who had been called Wibert, Archbishop of Ravenna. Which matter, to be silent about other parts of the world, occupied the Church of England for several years so much, that from the time when Gregory of venerable memory, who previously was called Hildebrand, had died, she had not wished to be subject or to obey anyone, in place of a Pope, until this time. But with Urban long since received from Italy and France as Vicar of B. Peter; Anselm also, as Abbot from Normandy, had received him as Pope; and as a very famous and full of authority man, had received his letters, and had directed his own to him as to the supreme Pastor of the holy Church. Being asked therefore by the King, from what Pope he wished to ask the use of the Pallium, he answered: From Urban. Which the King hearing, said that he had not yet accepted him as Apostolic, nor was it his own or his father's custom up to then, and for this reason he falls into greater hatred of the King: that anyone in the kingdom of England should name a Pope without his permission or choice; and whoever should wish to snatch the power of this dignity from him, it would be as one who should try to take his Crown from him. At which Anselm wondering, brought forth into the midst what we have reported above, namely that before he consented to be made Bishop, he had said to him at Rochester, that he himself, being Abbot of Bec, had accepted Urban as Pope, nor had he wished in any way to depart from his obedience and subjection. Hearing which, stirred by the goads of anger, he declared that he could by no means preserve the faith which he owed to him together with the obedience of the Apostolic See, against his will. Anselm therefore, with his own reason, which he had brought forward concerning subjection and obedience to the Roman Church, preserved, asked for a delay for the examination of this matter; that with the Bishops, Abbots, and all the Princes of the kingdom coming together, by common assent it might be defined whether, with reverence and obedience to the Apostolic See preserved, he could keep faith with an earthly King, or not. Which if it should be proved, he said, that both cannot be done; I confess I prefer, by going out of your land, until you accept the Apostolic, to avoid it, than for an hour to deny the obedience of B. Peter and his Vicar. A delay therefore is granted, and by royal sanction nearly all the nobility of the Kingdom on the fifth day before the Ides of March came together at Rockingham for the discussion of this cause.

[24] And so the Assembly of all takes place, on the Lord's b day, in the Church which is situated in the castle itself, from the first hour, with the King and his own more secretly weaving their counsels studiously against Anselm. But Anselm, with the Bishops, Abbots, and Princes called to him from the royal secret meeting, and the assisting numerous multitude of monks, clerics, and laymen, addresses them in this voice: My Brothers, sons of the Church of God, all, I say, who are gathered here in the name of the Lord, I pray attend, and bring the help of your counsel, according to your strength, to the cause for the discussion of which you are assembled. In the assembly of the Bishops he sets forth But what that cause may be briefly, you who have not yet fully heard, if you please, hear. Certain words have arisen between our Lord the King and me, which seem to generate a certain dissension. For when recently I had asked him for licence to go to Urban, Prelate of the Apostolic See, according to the custom of my predecessors, for the obtaining of my Pallium from him, he said that he had not yet accepted Urban himself as Pope, and therefore did not wish me to hasten to him for the sake of that matter. Nay more, he said, If you receive the same Urban or any other without my choice and authority in my kingdom as Pope, or hold him when received; you act against the fidelity which you owe me, nor do you less offend me in this, than if you were to try to take my Crown from me. Whence know that in my kingdom you shall have no share, unless by open assertions I shall have proved that you will deny all obedience and subjection to Urban, that he as Abbot under the obedience of Urban, of whom it is treated, according to my wish. Hearing which, I wondered. For I was, as you know, Abbot in another kingdom, having lived by the mercy of God blameless among all: but with no hope or desire of the Pontificate, but by certain reasonable causes which I could in no way omit, I was forced to come into this land. But with the King himself ill, all of you who then were there, counselled him to provide, before his death, for his Mother and yours, namely the Church of Canterbury, by the institution of a Pontiff. What shall I say? The counsel being taken, it pleased him and you to elect me to this work. I objected very many things, striving to withdraw myself from the Prelacy, but you did not acquiesce. I professed among other things that I had received this Urban, concerning whom now this complaint is stirred, and protesting he would not depart from it, was seized for the Episcopate as Apostolic, and that I would not, while I lived, even for an hour depart from his subjection; and there was no one who then at that time contradicted me in this. But what? You seized me and compelled me to undertake the burden of all, who, worn out by weakness of body, could scarcely bear myself. In which deed you thought perhaps that you were serving me according to my wish: but how much I desired it, how grateful I held it, how much I was delighted with it, to say at present, when it profits nothing, I think superfluous. But lest anyone in this matter, not knowing my conscience, be scandalized in me: I confess, I say truly, that with reverence for the will of God preserved, I would rather on that day, if the choice had been given me, have been hurled into a burning pyre to be burned, than exalted with the dignity of the Archbishopric. Yet seeing your importunate will, I trusted you, and took up the burden which you imposed; trusting in the hope of your help which you promised. Now therefore, behold the time is here, when the cause has offered itself, that you may lift my burden with the hand of your counsel. For the obtaining of which counsel I asked for a delay from the day on which those words were spoken to me, and asks how with it preserved he can obey the King, to this day; that coming together you might by common counsel investigate whether, with fidelity to the King preserved, I can keep obedience to the Apostolic See. I asked, I say, a delay, and received it: and behold by the grace of God you are here. All of you therefore, but especially you my Brethren and fellow-Bishops, I ask and warn, that with these things diligently inspected, more zealously, as becomes you, you give me counsel on which I can lean: so that I may do nothing against the obedience of the Pope, and not offend the fidelity which I owe to the Lord King. For it is grievous for me by contempt to deny the Vicar of B. Peter: grievous to violate the fidelity which I promised to keep to the King according to God: grievous no less that it is said, that it will be impossible for me to preserve one of these without the violation of the other.

[25] To these things the Bishops answered: The counsel which you seek from us, with them persuading him to yield to the King's will, is with you; whom we know to be prudent in God and a lover of goodness, and for this reason in so profound a matter you do not need our counsel. But if, with every other condition removed, you would simply transfer the sum of your counsel to the will of our Lord the King, we would counsel you with a prompt will, as we would ourselves. Yet, if you command, we will report your words to our Lord himself, and when we hear what he feels about it, we will tell you. He assented, and they did as they had said. The King therefore commanded that all things be deferred until the morrow, because it was the Lord's day; and Anselm should return to his lodging, to come back to the Court in the morning. It was so done. And in the morning, according to agreement, we returned. And so Anselm, sitting in the midst of the Chief men and of the gathered multitude, thus began. If according to what I asked of you yesterday, Lord Brothers, for counsel on the present cause, or now you would be willing to give it, I would receive it. But they: What we answered yesterday, we answer now: namely, if you are willing purely to transfer the sum of your counsel to the will of the Lord King, you will have from us ready counsel, and such as we have learned to be useful in ourselves. But if you expect from us counsel according to God, which can in any way oppose the will of the King, you strive in vain; for in such things you will never see us supporting you. With these words said, they were silent, and lowered their heads, [He opposes, that in the things of God he wishes to follow the counsel of the Vicar of St Peter,] as if for the things which he was about to bring forth. Then Father Anselm, with his eyes lifted on high, with lively countenance, with reverend voice, spoke these things. Since you, who are called the Pastors of the Christian people, and you, who are called the Princes of the peoples, are unwilling to give me your Prince counsel except according to the will of one man; I shall run to the Highest Pastor, and Prince of all, I shall run to the Angel of great counsel; and in my, nay rather in His and His Church's business, I shall receive from Him the counsel which I shall follow. It is said to the most blessed of the Apostles Peter, You are Peter, and upon this Rock I will build my Church, and the gates of Hell shall not prevail against it: and to you I will give the keys of the kingdom of heaven, and whatever you bind upon the earth shall be also in the heavens

bound, and whatsoever thou shalt loose upon earth shall be loosed also in heaven. Matt. 16:18 And also in common to all the Apostles: He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that toucheth you, toucheth as it were the apple of mine eye. Luke 10:8; Zech. 2:8 These words, as we understand them to have been said principally to Blessed Peter, and in him to the other Apostles, so also do we hold them to have been said principally to the Vicar of Blessed Peter, and through him to the other Bishops, who take the place of the Apostles; not to any Emperor, not to any King, not to any Duke, not to any Count. In what measure, however, we are bound to be subject to and to serve earthly Princes, the same Angel of great counsel teaches and appoints, saying: Render unto Caesar the things that are Caesar's, and unto God the things that are God's. Matt. 22:21 These words, these are the counsels of God. These I approve, these I receive, these by no means will I depart from. Wherefore let all of you know in common, that in those things which are God's, I shall render obedience to the Vicar of Blessed Peter; and in those things which of right pertain to the earthly dignity of my lord the King, I shall render both faithful counsel and help, according to the capacity of my understanding. The Father had ended with these words. All then who sat there, utterly disturbed, rose up with haste and great tumult, expressing their disturbance with confused voices, so that you would have thought they were all crying out with one voice that he was guilty of death. And turning to him with reproach, they said: Know thou that we will by no means bear these words of thine in thy stead to our Lord. Having said which, they returned to the King.

[26] Since therefore there was no one with whom he could safely commit the task of conveying his words to the King, and he himself speaks to the King in person Anselm himself, entering to the King, made known in his own living voice what he had said, and at once returned. At these things the King was vehemently angered, and with the Bishops and Princes he began most earnestly to seek what objection he might bring against his sayings, and found none. Thus scandalized among themselves, they were divided from one another into parties, and here two, there three, yonder four, took counsel together, most diligently inquiring whether in any way they might compose some reply against these things, which should both soothe the King's animosity and not with opposing brow impugn the aforementioned sentences of God. Alone amid these things sat Anselm, having his trust only in the innocence of his heart and in the mercy of the Lord God. But as his adversaries drew out their conferences at length, he, leaning himself against the wall, was at rest in a gentle sleep. After a long delay, He is again urged by the Bishops to cast off Urban the Bishops return with some of the Princes from the King, saying these things to the man: Our lord the King wishes, all other words being omitted, to hear from thee in haste thy sentence, namely concerning those things which were said between him and thee at Gillingham, wherefrom thou didst ask a respite until this day to reply. The matter is known, and needs no exposition. Nevertheless know that the whole kingdom complains against thee, that thou dost endeavor to take from our common Lord the honor of his Empire, the Crown. For whoever takes from him the customs of his royal dignity, at the same time takes away his Crown and kingdom; for we prove that one cannot fittingly be had without the other. But the matter being known, we ask thee: cast off thine obedience to that Urban who, with our lord the King offended, can profit thee nothing, nor, if he be appeased, can harm thee at all; shake off the yoke of subjection; and, free, as befits an Archbishop of Canterbury, in all thine actions await the will and command of our lord the King; and also acknowledge the fault, that thou hast acted otherwise; and that he may pardon thee, concur wisely with his wish in all that he shall thereafter ask of thee, so that thine enemies, who now exult at thy misfortunes, seeing the raising up of thy dignity, may be ashamed. These things, I say, these we ask, these we counsel, these we declare and confirm to be necessary for thee and thine. He answered: I hear what you say; but, that I may be silent concerning other things, I in no way wish to deny obedience to the lord Pope. Already the day is declining to evening; let this matter, if it please, be deferred to the morrow, that having treated it with myself I may answer what God shall deign to inspire. The Bishop of Durham denying the respite of answering Suspecting therefore that he either knew not what further to say, or, being gripped by fear, was already desisting from the undertaking begun, they returned to the King and persuaded him that by no means ought a respite be granted; but rather, the cause having been discussed by fresh examination, that he should order the supreme sentence of judgment to be forthwith pronounced against him, if he would not acquiesce in their counsels. Now in this business there was as it were the foremost and spokesman of the King, William aforementioned, Bishop of Durham, a man more witty in glibness of tongue than endowed with pure wisdom; this man was also a grave author and instigator of this dissension, which was going on between the King and Anselm; and he had promised the King that he would bring it about that Anselm should either utterly deny obedience to the Roman Pontiff, or, returning staff and ring, renounce the Archbishopric. Trusting in this promise, the King applauded himself, hoping that he, either having abjured the Apostolic, would remain infamous in his kingdom; or, the same being retained, would reasonably be made an outcast from his kingdom. And these things indeed he wished for this reason, because he desired to take from him all authority of exercising Christianity; for he did not suppose himself fully possessed of royal dignity, so long as anyone in all the land, even according to God, was said to have or to be able to have anything (mark what I say) except through him. And the Bishop of Durham, understanding this wish of his heart, strove with every device, if in any way, to drive out of the kingdom Anselm wearied by calumnious objections, thinking, as it was said, that with him departing, he himself would be raised to the throne of the Archbishopric.

[27] When therefore he had persuaded the King that the requested respite ought not to be granted to Anselm, accompanied by very many who would support his words with their testimony, entering to the man, he said: Hear the complaint of the King against thee. He says that, so far as in thee lies, thou hast despoiled him of his dignity, and to his bitter words in that thou makest Odo, Bishop of Ostia, Pope in his England, without the authority of his command; and thus despoiled, thou askest respite to be given thee, that thou mayest be able by thy devices to demonstrate this same despoiling to be just. Clothe him first, if it please, with the due dignity of his Empire, and then at length treat of a respite; otherwise know that he calls down upon himself the hatred of Almighty God, and we his faithful men, consenting to his imprecation, cry out, if even for an hour he shall grant the respite which thou prayest to have granted thee until the morrow. Wherefore now forthwith on the spot reply to our lord's words; or without doubt thou shalt presently experience a sentence avenging thy presumption. Nor think it a jest that is being done; nay rather, we are urged in these matters by great goads of pain. Nor is it to be wondered at: for that which thy lord and ours had chiefly in all his dominion, and wherein he was certainly supreme above all Kings, this, so far as in thee lies, thou iniquitously takest from him, taking away his honor; when thou dost pollute the oath thou hadst made to him, and in this involvest all his friends in great confusion. Hearing these things, Anselm patiently endured, modestly replying and straightway briefly answered the wickedness of so great a calumny thus: He who, because I will not deny obedience to the venerable supreme Pontiff of the holy Roman Church, wishes to prove me to be violating the fidelity and oath which I owe to an earthly King—far be it; and in the name of the Lord he shall find me ready to answer him as I ought and where I ought. Hearing these things, looking at one another, and finding nothing to answer to them, they returned to their lord. For forthwith they understood that which they had not before observed, nor thought he could observe, namely that the Archbishop of Canterbury could be judged or condemned by no one of men, save only by the Pope; nor be forced by anyone to answer any calumny to any man, save him alone, against his will. Meanwhile arose a murmur of the whole multitude, murmuring in low voice among themselves about the injury of so great a man. For no one dared to speak openly for him, for fear of the Tyrant. Nevertheless one Knight from the multitude coming forth, He is encouraged by a Knight stood before the man with knees bent before him, saying: Lord Father, thy suppliant sons beg thee through me, let not thy heart be troubled by those things thou hast heard: but be mindful of blessed Job overcoming the devil on the dunghill, and avenging Adam, whom the devil had overcome in Paradise. Which words when the Father had received with a kind countenance, he understood that the mind of the people was with him in his judgment. We rejoiced therefore thereafter, and were made more calm of mind, trusting according to the scripture that the voice of the people is the voice of God. What shall I do? If I should wish to describe one by one the threats, the reproaches, the insults, the lies cast against the man, Hence he is ready for any suffering on behalf of the Apostolic See I fear I shall be judged excessive. Yet all these things he bore with equanimity for the fidelity of the Apostolic See, and, with God's help, destroyed each one by invincible reason, showing rather that he himself stood in the truth; and that in all things which concerned the sum of the business, he had God as his Author.

[28] When the King had perceived all these things, exasperated even to the dividing of his spirit, he said to the Bishops: What is this? Did ye not promise me that ye would wholly handle, judge, and condemn him according to my will? To whom Durham first spoke in each particular so tepidly and silently that he was thought wholly ignorant and devoid of all human prudence: and he added, It is night; let him be commanded to go to his lodging: and we, now having fully known his reasoning, will take thought for thee until morning. Hence at the King's command we returned to our lodging. But in the morning we returned and sat in the accustomed place, awaiting the King's command. But he and his people by every means were inquiring what they could compose for the condemnation of Anselm, and found nothing. William of Durham being asked what he himself, according to agreement, had done at his own place during the night, replied that no reasoning could be brought to bear to weaken Anselm's reasoning, especially, he said, since all his reasoning rests upon the words of God and the authority of Blessed Peter. After various inquiries Truly he seems to me to be crushed by force, and, if he will not acquiesce in the King's will, staff and ring being taken away, to be driven from the Kingdom. These words pleased not the Princes. And the King said: What pleases, if these things please not? While I live, I will by no means endure a peer to myself in my kingdom. And if ye knew him to be supported by such strength in his cause, why did ye suffer me to begin this plea against him? Go, take counsel; for by the face of God, if ye shall not condemn him according to my will, I will condemn you. To which a certain Robert, very familiar to the King himself, thus replied: Concerning our counsels what shall I say, I confess I know not. For when with all diligence we confer these matters among ourselves the whole day, and by conferring join them together that they may in any way hold together, he himself, thinking nothing evil on the contrary, sleeps; and our words, when brought before

him, forthwith with one movement of his lips he breaks them as it were the webs of a spider. And you, my Bishops, what do you say? They said: We grieve that we are not able to satisfy thy mind, Lord. He is Primate not only of this Kingdom, The Bishops at the King's command renounce his obedience and friendship but also of Scotland and Ireland, and also of the adjoining Islands, and we his Suffragans. Whence it is evident that we can in no way reasonably judge or condemn him; even if any fault could be shown in him, which now cannot be. He said: What therefore remains? If ye cannot judge him, can ye not at least deny him the faith of all obedience and the friendship of fraternal fellowship? This indeed, they say, since thou commandest, we can do. Hasten then, and do what ye say the more quickly; that when he sees himself despised and desolate by all, he may be ashamed and groan that he has followed Urban, his own lord being despised. And that ye may do these things the more securely, Lo, I first in my empire utterly take from him all security and confidence in me, and henceforth I will place no trust in him or concerning him in any cause, nor will I hold him as Archbishop or spiritual Father. After that, many and diverse machinations being employed against the man, which should tear him from the rule of his undertaken purpose, and availing nothing; at length, with Abbots joined to them, the Bishops reported to the Father what the King had said, pressing upon him their renunciation at his wish, as we have touched upon above. To whom he, replying, said: I hear what ye say. But since, because I hold to the subjection and fidelity to Blessed Peter, Prince of the Apostles, ye deny me all the subjection, faith, and friendship which ye owe to your Primate and spiritual Father, ye do not rightly proceed. Yet far be it from me to render to you a like return. But showing to you fraternal and paternal charity, I will strive, if ye refuse not to suffer it, to convert you as brothers and sons of the holy Mother Church of Canterbury from this trembling error into which ye have fallen, and through the power given me by the Lord to recall you to the way of rectitude. But to the King, who takes from me all security in his kingdom, and says that he from this time forth refuses to hold me as Archbishop or spiritual Father, I pledge all security with faithful service, so far as in me lies; and in fatherly manner I shall have diligent care of his soul, if he will deign to bear it; the power, name, and office of the Pontificate of Canterbury in the service of God being always retained with me, by whatever oppression the outward matters may chance to be vexed.

[29] To this he replied: What he says is wholly contrary to my mind, nor shall he be mine whoever shall choose to be his. which the Princes refuse to do Wherefore you, who are the Princes of my kingdom, deny him all faith and friendship, as the Bishops have done, so that it may appear what he gains in that faith which, contrary to my will, he keeps to the Apostolic See. They said: We have never been his men, nor can we abjure a fidelity which we have not made to him. He is our Archbishop: he has to govern Christianity in this land, and for that reason we who are Christians, while we live here, cannot decline his teaching; especially since no stain of any offense affects him, such as would compel you to act otherwise concerning him. This he endured with repressed anger, taking heed not openly to oppose their reason, lest they should be too greatly offended. The Bishops therefore seeing these things were covered with the confusion of their face, understanding that the eyes of all were turned upon them, and that their apostasy was not unjustly detested by all. For you would hear, if you were present, now by this one, now by that, this or that Bishop marked with some cognomen with an indignant interjection: namely, To the shaming of the Bishops of Judas the betrayer, of Pilate, or of Herod, or of those like them. Who, shortly afterward being asked one by one by the King, whether they had denied to Anselm all subjection and obedience, with no condition interposed, or only that subjection and obedience which he should pretend from the authority of the Roman Pontiff; when some answered one way, some another, that they had done so; those who without any condition interposed professed that they had utterly abjured to him whatsoever they owed to their Prelate, he commanded to sit beside him honorably as his faithful ones and friends; but those who dared to say that only in that which he should command on the part of the Apostolic had they denied him subjection and obedience, as perfidious and enemies of his will, he commanded to await afar in a corner of the house the sentence of their condemnation, moved by anger. Terrified therefore, and clothed with confusion upon confusion, they retired into a corner of the house: but soon finding the wholesome and domestic counsel on which they were wont to lean, that is, a copious sum of money being given, they were received into the King's friendship. But Anselm, knowing all security in England to be taken from him by the King, and the same being asked for permission to depart sent word to him to give him a conduct whereby, safely seeking with his men a port of the sea, he might depart from the kingdom, until God should deign to impose measure upon so great a disturbance. Which when he himself heard, he grew faint with grievous trouble of heart: for although he greatly desired his departure, yet he was unwilling that he should depart still seized of the dignity of the Pontificate; lest the last scandal, which could thence arise, should become worse than the first. But to disseise him of the Pontificate seemed to him impossible.

[30] Disturbed therefore, and having laid aside the counsel of the Bishops, through which he complained of having fallen into these straits, he entered counsel with the Princes; he asked what was needful to be done. They ask that the man be admonished with the greatest peace to return to his lodging; to receive the King's answer upon his petition in the morning. It is done according to their word, and, many of the courtiers being also disturbed, we returned to our lodging. For they thought the man would depart from the land, and they groaned. But he, glad and cheerful, hoped, having crossed the sea, to escape the disturbances and burdens of the world which he had always desired. They persuade that a respite be had with the King When therefore his mind fluctuated between the hope of departing from the kingdom and the fear of remaining in the kingdom; behold, the Princes sent in the morning from the King's side: Our lord the King, they say, asks thee to come to him. We went up, we went, and eager to hear the supreme sentence on our business, we sat in the place where we were accustomed. Without delay, there come to our Father the Nobles of the realm, with some Bishops, saying these things to him: Moved by thine ancient friendship, we grieve that this discord has arisen between the lord King and thee. Wherefore desiring to recall you to your former concord, we have foreseen that it will be useful at present, that a respite be given on both sides concerning the business, so that from now until some determined time peace being established between you, nothing may be done by thee to him or his, nor by him to thee or thine, which might break the bounds of concord. This, I say, we have foreseen to be useful, and we wish thee to say whether thou wilt acquiesce with us in this. He answered: I do not reject peace and concord: yet I seem to myself to see what that peace which ye offer has in itself. He admits them on an honorable condition Yet lest I be judged by any to wish rather to follow my own sense than to trust in others' in these matters; I grant to receive what it shall please the lord King and you to establish, according to God, for the keeping of peace, saving always with me the due reverence and obedience of the lord Urban, Prelate of the Apostolic See. They approved the saying, and reported it to the King's hearing. A respite therefore is given until the octaves of Pentecost c: and by the King's faith it is sanctioned that in the meantime all things on both sides, as had been said, should be in peace. And the King said: If the wholeness of perfect peace shall not have settled this controversy which is between us before this term; let him, altogether such as he is this day, such in the appointed term of the respite be recalled into the midst to be adjudged.

[31] These things having been thus done, leave being received from the King, Anselm returned to his See, foreknowing within himself that that peace and those respites were a vain and momentary veil of hatred and oppression soon to come. and going forth to Canterbury, meanwhile sees his men afflicted Which shortly afterward became manifest. For, few days having rolled by, the King himself, on account of the aforesaid dissension, drove from England Baldwin the Monk, on whom the greater part of Anselm's counsels depended, and two of his Clerics, and struck Anselm in this deed with the atrocious scourge of grief. What shall I say of his Chamberlain, seized in his own chamber, before his own eyes? Of his other men unjustly condemned, plundered, afflicted with innumerable evils? And all these things, within the days of the respite and of the fixed peace, the royal constancy of faith exercised against the man. Therefore at that time the Church of Canterbury suffered, in all her men, so cruel a tempest, that nearly all cried out that it had been better for them to have formerly been without a Pastor, than now to be under such a Pastor. Refraining from the description of this tempest, we will set a bound to the present volume, taking care lest prolix foolishness and foolish prolixity of speech should afflict the readers or hearers, if perchance there shall be any, with too great tedium.

ANNOTATIONS.

BOOK II.

CHAPTER I.

The Pallium brought from Rome and taken up. Peace established with the King. English and Irish Bishops ordained.

While the day of the granted respites was being awaited, and on both sides the faith of both, namely of King William and of Archbishop Anselm, was being laid bare by certain signs: namely, that of the King, by perverting all things he had promised into the contrary; and that of the Pontiff, by patiently enduring the injuries inflicted while his own promise was being kept; a the Bishop of Albano b, Walter by name, sent from Rome by Urban, Prelate of the Apostolic See, The Bishop of Albano sent by Pope Urban into England came to England, being led by two Clerics, namely Gerard and William, who were of the King's chapel. For the King himself, when he perceived that Anselm would not obey his will in the aforesaid business, had secretly and without Anselm's knowledge, sent the same Clerics to Rome, wishing by them to know for certain the state of the Roman Church. For there were at Rome in those days, as we have said before, two Pontiffs, who by different parties

were called Apostolic, but which of them had been canonically, which otherwise, instituted, was unknown to the English up to that time. To know the truth of this matter therefore these two Clerics were sent to Rome, and, having learned it, they were ordered to induce the Pope, if they could, by sacred promises, to this: that he should send to the King himself, for the use of the Archbishop of Canterbury, the pallium, with Anselm's person unnamed; which the King himself, with Anselm cast down from the Pontificate and likewise from the kingdom, would afterward, with the Pontificate, give to whomever he should wish in place of the Apostolic. This indeed he had disposed with himself: this he had suspected could without injury be granted him: this he promised himself without doubt would be done according to his opinion.

[2] The aforesaid Bishop therefore coming into England, brought with him secretly the stole of the Archbishopric, the Pope sending it, and having neglected St. Anselm brings the pallium to the King, and silently passing through the city of Canterbury, and avoiding Anselm, hastened to the King; saying nothing to anyone concerning the pallium he bore, speaking familiarly with no one in the absence of his conductors. For the King had commanded that it should be so done, being unwilling that the mystery of his counsel should be made public. When therefore he had come to the King some days before Pentecost, and had replied to him with the confidence of good hope on all the points which he had learned would be accepted by his will; he spoke nothing at all to him on behalf of Anselm, that might reconcile peace between them, that might mitigate the tribulations in which he was laboring for the fidelity of the Apostolic See, that might strengthen him for raising up in England the worship of the Christian Religion. Upon which many, who before, from his coming, had been held by great hope of good, greatly wondering, said: O Pope! what shall we say? If Rome sets gold and silver before justice, what aid, what counsel, what solace shall those henceforth find there in their oppression, who have not what they may give for obtaining the rectitude of their cause?

[3] who declares Urban to be the true Pope, The King therefore perceiving that the Bishop on Urban's behalf announced all things agreeable to his will, and that, if he should receive the same Urban as Pope in his kingdom, these things he would, by apostolic authority, during his lifetime promulgate to him as a privilege: he acquiesced in the agreement, commanding Urban to be held as Apostolic throughout all his empire, and to be obeyed in place of Blessed Peter in Christian religion. After these things, the King himself dealt with the Bishop by whatever means he could, that by the authority of the Roman Pontiff, supported by royal power, he might depose Anselm from the Bishopric; promising to give him and the Roman Church an immense weight of money every year, if he would satisfy him in this desire. but does not obtain the deposition of St. Anselm: But when he learned, the Bishop instructing him, that this could in no way be done, he grew faint in mind, reckoning with himself that he had accomplished nothing in his request or reception of the Roman Antistes. Nevertheless considering that what had been done was immutable; taking counsel with his men, he sought how, saving the singular dignity of his highness, he might at least in outward show restore his love to the man, on whom, being cruelly angry, he could inflict none of the condemnation he desired according to his wish.

[4] c As therefore the day drew near, on which the respites had been given between them, word was sent to Anselm, He, not willing to give money to the King for reconciliation, who was then tarrying in his villa called Mortlake, and there celebrating the solemnity of Pentecost, that he should proceed to another of his villas, called Hayes; where the Messengers of the King, who was holding his court on that same festival at Windsor, could come to him, and bring the King's words to him, and his to the King. We went therefore thither: and on the following day almost all the Bishops of England come to him, who, premising their peace, began step by step to explore whether by any means they could entice him to this: that he, now driven by so many and so great adversities, would at least then, by giving money, gain to himself the King's friendship. At which when they had found him inflexible in his wonted manner, at length they ceased from troubling him with such complaints, adding these things: If therefore thou wilt give nothing of thine for obtaining his friendship, tell us, we beg thee, in a brief and simple word, what dost thou wish? He said: I have already told you, that I will never do this affront to my lord, that I should prove by deed that his friendship is venal. But if he will, as he ought, love me freely as his Father, and permit me, after the manner of an Archbishop of Canterbury under the obedience of the lord Pope Urban, to live in England, I will graciously receive it; and, possessed of peace and security with him, as to my lord and King I will faithfully and opportunely serve. If he will not this, ye know what was agreed between us for this day. Namely, let him give me a conduct, until I come to the sea, and afterward what I shall understand I ought to do, I will do. Wilt thou say nothing else to us, they say? nor even for the Pallium brought from Rome, He replied: From here, nothing. The lord Pope Urban, they say, at the request of our lord the King, sent through the Bishop who came from Rome that stole of the Archbishopric. It shall therefore be thine to consider what thou shalt render to the King worthy of so great a benefit: for that which, without many dangers and great labor and outlay, thou couldst not obtain; lo, without any intervening burden, if it do not remain with thee, thou hast. Anselm perceived in these things the business very intricately plied against him, and, anxious in spirit, he said: O benefit! what estimation of which is with me, the Lord knows, the beholder of my conscience. They said: However the execution of this matter may sit with thy mind, we praise and counsel, that at least what thou wouldst spend on the journey, if thou wert going to Rome for this, thou shouldst give to the King; lest, if thou doest nothing, thou be judged injurious. Not this either, he said, nor at all for the sake of this matter will I give or do anything for him. It tends to nothing. Let be. Besides, it grieves me to narrate what and how great things were done concerning these matters.

[5] and at length being freely admitted, After all which things, the King, as we have said, using the counsel of his Princes, setting aside all cause of past dissension, freely restored his favor to Anselm; and, as being the spiritual Father of the kingdom and Bishop of Canterbury, granted that he should everywhere throughout England exercise what belonged to his office. Which when the gracious Father had received, and, past complaints on both sides having been forgiven, had presented himself at his court at Windsor, and by familiar discourse in the sight of the Princes and the assembled multitude had detained him; behold, that Walter the Roman arrived: and entering, said, alluding: Behold, how good and how pleasant it is for brethren to dwell together in unity. And sitting down, he uttered certain things concerning peace from the Dominical words, praising the peace to have been revived between them, which he was ashamed had not been sown in them by his own diligence.

[6] But when the reception of the Pallium was being treated of, and certain were endeavoring to lead the man to this, for the sake of gaining the King's favor, he refuses to receive the pallium from the King's hand: that, for the honor of the royal Majesty, he should receive it through the King's hand, he did not acquiesce; reasonably showing that this gift pertained not to royal dignity, but to the singular authority of Blessed Peter. Whence when all, pressed into silence, had held their peace, it was appointed that by whom the Pallium was brought into England, by the same it should be borne to Canterbury over the Altar of the Savior, and thence by Anselm, as it were from the hand of Blessed Peter, for the honor of the supreme Pontificate which he exercised, should be taken. In these things the whole multitude acquiesced: and a day was appointed on which it should be so done.

[7] He absolves some Bishops guilty of offense. After these things, two Bishops followed Anselm as he departed from the Court: Robert d of Hereford, and Osmund e of Salisbury, doing penance with him for the fault of their abjuration, which they had made with their other Fellow-Bishops at Rockingham. Who, taking pity on them, absolved them in a certain little church, which presented itself to us as we walked along the appointed way. There also to Wilfrid f, Bishop of St. David's of the Welsh, who is commonly called Dewi, at that same hour he restored the Episcopal office; from which, his fault demanding it, he himself had previously suspended him.

[8] Then we hastened to Canterbury, there to await the arrival of the Roman Bishop. Which Bishop, according to the appointment, came on the Lord's day, g which was the fourth Ides of June, bringing the pallium most becomingly in a silver casket. And going forth to meet him went the monks serving the Lord Christ in the metropolitan See itself, with the Convent of Brethren of the neighboring Abbey of the blessed Apostles Peter and Paul joined to them, with a numerous throng of Clerics and an immense multitude of laity of diverse sex and age. The Father himself also, with the Bishops who had come to Canterbury for this purpose pressing upon him and supporting him on right and left, met the sacred gift of the blessed Prince of the Apostles devoutly, with bare feet, but clad in sacred vestments. With such devotion of worship, He receives the Pallium placed on the altar; the pallium brought upon the altar was taken by Anselm, and by all, out of reverence for St. Peter, suppliantly kissed. The highest Pontiff, being clothed with it, then for celebrating the solemnities of the Masses, brought with great honor, is presented to the altar: at which Mass was recited for the office of that same day that reading of the Gospel, which we said at his consecration was found upon his crown, that is: A certain man made a great supper, and invited many; and sent his servant at the hour of the supper to say to those invited that they should come, for all things are now ready. And all at once began to make excuse, etc. Which to have so happened was a matter of wonder to many, especially since this was clearly done with none premeditating, none preordaining. Nevertheless, what some thence said, what h they prophesied to say, we pass over. But from those things which, for the truth of the deeds done, in their proper place, with God's help, we shall say, it will be manifest to see that those same words of the Lord neither first in his consecration occurred upon him by chance, nor secondly in the confirmation of his consecration before the people, were read in vain.

[9] He consecrates the Bishop of Dublin: The aforesaid Baldwin being afterward recalled to England, and things being somewhat lulled in peace, there came to Anselm a certain monk of the monastery of St. Alban, by nation Irish, named Samuel. This man, upon the death of Donatus i of good memory, Bishop of the city of Dublin, was elected to the Bishopric of that city by the King of Ireland k Murierdach by name, as well as by the Clergy and people, and was sent to Anselm, according to ancient custom, to be consecrated with common decree. To whose election and petition Anselm assenting, the man being honorably detained with him for some time, and diligently instructed how he ought to conduct himself in the house of God, and a profession of his Canonical subjection being taken from him according to ancient custom, he promoted him to the office of the Bishopric at Winchester, on the eighth day after the following Easter l, four Bishops his suffragans ministering to him in this office. Which new Pontiff, fortified by the blessing of so great a Prince and the corroboration of letters written to the aforesaid King, as well as to the Clergy and people of Ireland, as testimony of his consecration, returned to his homeland with joy, and was received into his See with honor, according to the custom of that land.

[10] [likewise in the 3rd year of his Pontificate the Bishops of Worcester and Hereford,] In the same, that is the third, year of Anselm's Pontificate, Samson was elected to the Bishopric of the Church of Worcester, and Gerard m, to the rule of the Church of Hereford. Who, when they had come to Anselm according to custom, to be promoted to the highest Priesthood, and had not yet received all the lesser Orders, he ordained them for pressing necessity, one to the Diaconate and the Priesthood, and the other to the Priesthood, on the Saturday of the fast of the fourth month, in the Village of St. Andrew of Rochester, which is situated near London, n called Lambeth. On the morrow, however, he consecrated them at London in the Episcopal See to the honor of the Pontificate, four of his Suffragans ministering to him in this: namely Thomas Archbishop of York, Maurice Bishop of London, Robert of Thetford or Norwich, and Gundulph of Rochester.

[11] At that time Robert Count of Normandy, preparing to set out on the expedition to Jerusalem, To the King, when about to depart to Normandy, handed over Normandy to his brother William King of England for the space of three years in dominion, for money's sake: which money, partly given, partly exacted through England, immeasurably wasted the whole kingdom. The cupidity of dominion spared nothing in this respect: not the ornaments of Churches, nor the sacred vessels of altars, nor the caskets of relics, nor the books of the Gospels prepared with gold or silver. Anselm also was called upon at that time; and by certain of his friends he was admonished that he should extend the hand of his help to the King in so reasonable a cause. He understood it to be of reason and of honor to do this, but being constrained by the slenderness of his own resources, he had not whence to fulfill what he saw ought to be done. Using therefore the counsel of great men, namely of Walkelin Bishop of Winchester, and of Gundulph of Rochester, from the treasure of the Church, he offered a certain sum: and also of others, whose counsel in such matters was judged to be trusted as equal; from the treasure of the Church of Canterbury, partly in gold, partly in silver, worth two hundred pounds of silver, with the consent of the greater part of the convent, he received it, which, together with what he could have of his own, for the pressing necessity, that he might provide for affairs, he conferred upon the aforesaid King. But in this deed, being unwilling to leave any example to his successors which they should imitate, presently he granted his Demesne villa called Peckham, for the space of seven years, to the right of the same Church, to the end that from the revenues of that villa, which in those days were about thirty pounds of pence, the damage inflicted upon the Church might be restored. And indeed during that same space the Church itself possessed that same villa; and its wood and villas and all its revenues were consumed in the new work, which extends from the greater tower toward the east, which the Father Anselm himself is known to have begun. giving in turn to the church his villa with some others: These things we set forth from the truth of the deed, that we may, if it be possible, shut the mouths of those slanderers who to this day charge Anselm with the crime of a plundered Church; wishing that they should cease to detract from so great a man, lest they should wound themselves with the wound of sin to no profit of their own. At that same time also, he established by his sanction that the same Church should henceforth possess her own goods in greater liberty than she had been wont; and certain other things, which his predecessors had held in their own dominion, he granted to the Church itself to be possessed by perpetual right. These things being briefly said in a digression, but, as I think, not superfluously, let us return to that which we had begun. Therefore, an agreement having been made between the Brothers, namely King William and Count Robert, concerning the aforesaid business, William crossed the sea, and subjected Normandy, handed over to him by Robert, to his own dominion.

[12] While he tarried there, the King of Ireland, Murchertachus by name; He is asked to appoint a Bishop of Waterford, and o Dofnaldus a Bishop with the other Bishops, and all the Nobles with the Clergy and people of that Island, sent messengers and letters to Anselm, making known to him that a certain city, p called Waterford, was in one of their Provinces, for which, on account of the numerous multitude of its citizens, it was expedient that a Bishop be appointed; and at the same time requesting that he, by the power of the Primacy which he bore over them, and by the authority of the apostolic vicarship which he exercised, should come to the aid of holy Christianity and of the needful advantage of the peoples, by appointing them a Bishop. For already many ages had passed, during which the same city, existing without Pontifical providence and care, was tossed by various perils of temptations. Now they themselves had elected for this office a certain man of their nation, by name Malchus, and sent him with common Decree to Anselm to be consecrated. And this is the Decree.

[13] by a letter sent from the King and Bishop of Ireland, To Anselm, by the grace of God Archbishop of the English, the Clergy and people of the town of Waterford, with King Murchertach and Bishop Dofnald, greeting in the Lord. Holy Father, the blindness of ignorance has long compelled us to sustain losses to our salvation, in that we have rather chosen servilely to withdraw our necks from the Lord's yoke, than freely to submit to Pastoral obedience. But now we have learned how much the cause of Pastors profits, when we recall to mind the similitudes of other things, because without governance neither does the army dare to attempt the peril of war, nor does the ship dare to attempt the peril of the sea. How therefore shall our little boat, given over to worldly waves, do battle without a Pastor against the crafty enemy? Wherefore we, our King Murchertach, and Bishop Dofnald, and Dermeth our Duke, the King's brother, elect this Presbyter Malchus, with the Presbyter Malchus: a monk of Walkelin, Bishop of Winchester, sufficiently known to us, noble in birth and morals, imbued with Apostolic and Ecclesiastical discipline, prudent in the Catholic faith, temperate in morals, chaste in life, sober, humble, affable, merciful, learned, hospitable, well-ruling his own house, not a neophyte, having good testimony in each several degree. We ask him to be ordained for us as Pontiff by your Paternity, so that he may be able canonically to rule over us and profit us, and that we under his governance may be able wholesomely to do battle for the Lord. And that you may know the votes of all of us to agree in this election, we have each one with the promptest will, strengthening with our own hands, subscribed to this Canonical Decree. I Murchertach King of Ireland have subscribed. I Dermeth Duke, the King's brother, have subscribed. I Dofnaldus Bishop SS. I Idunan Bishop of Meath SS. I Samuel Bishop of Dublin SS. I Ferdomnach Bishop of Leinster SS. There subscribed to these many more, whom, studying brevity, he ordains him. we did not think necessary to note.

[14] Therefore Anselm, considering and understanding that they asked things just and useful, willingly assented to their petition. The elected Pontiff therefore, diligently examined in those things which sacred authority commands, and proved by the testimony of many, with that of his own life, to be worthy of the Bishopric, a profession of the obedience of his subjection being taken from him according to custom, he consecrated at Canterbury on the fifth of the Kalends of January, two of his Bishops, namely Ralph of Chichester, and Gundulph of Rochester, assisting and cooperating with him in this ministry of his.

ANNOTATIONS.

But where are the other nineteen, who had renounced obedience to their Archbishop? These two holy men, to wit, eagerly embraced the first occasion of amending the wrong; the rest made it manifest how little they cared for the censure they merited, by the very neglect of seeking absolution.

p More correctly Waterford, an Episcopal city under the Archbishop of Cashel in Munster, on account of the convenience of its port today almost the first in Ireland after Dublin, at the mouth of the river Suir.

CHAPTER II.

A new hatred of the King. Departure to Gaul.

[15] After those days the King, Normandy being subjected and disposed according to his wish, He incurs a new hatred of the King, as if he had sent unfit soldiers: returned to England, and after the interposition of a small space of time, leads an army against the Welsh, who had risen up against him, and after a little while received them into surrender, and obtained peace everywhere. But what? When now many were hoping that this peace should militate for the service of God, and attentively awaited the Archbishop with the King's assent to promulgate something great for the amendment of Christianity; behold, the King, returning from Wales, sends to the Archbishop letters disturbing this hope and expectation, announcing in them that he had no thanks but ill for him for the soldiers whom he had sent on his expedition; because they had neither, as he said, been suitably equipped, nor been fit for battle according to the quality of the business: and he commanded that he should be prepared concerning these things, according to the judgment of his Court,

to make right for himself, whenever it should please him to call him thereupon. To which Anselm said: We waited for peace, and it is not good; for a time of healing, and behold trouble. For although he had long since known that, while the same King survived, he would not in England bear much fruit for Christ; yet that which, being asked concerning the support of Christianity, he was wont sometimes to reply, that on account of the enemies whom he had hostile to him round about, he was unable to attend to it; he had at that time considered, with him now in peace, to meet him on this matter, and at least by what means he could, by attracting him, to soothe him into the consent of some good fruit. and seeing the officials of the court corrupted, he is silent: But lest the affection of his heart should come to effect, by the prompting of the evil one, there arose the cause of dissension which I have mentioned, not brought forth indeed from the truth of the matter, but maliciously composed to shut off all approach of speaking for God from Anselm. Which he perceiving, and moreover knowing most certainly that all the judgments of the royal Court depended upon the King's nod, and that nothing in them was regarded but his sole will; he deemed it unbecoming to contend after the manner of litigants over a calumny of words, and to bring the cause of his truth to be examined by the Court's judgment, which no law, no equity, no reason defended. He was silent therefore, and made no answer to the messenger; reckoning this kind of command to belong to those kinds of disturbances, which he remembered had often been brought upon him already for a long time, and therefore this alone, that God might allay such things, he prayed with a suppliant heart. Furthermore, seeing churches and monasteries as usual within and without being despoiled of their goods, all religion within them being exterminated, and everyone of the seculars both greater and lesser keeping the paths of a corrupted life, many evils being done everywhere, and these from day to day, with discipline ceasing, being multiplied and strengthened; he feared lest these things, by God's judgment, should turn to his condemnation, he decides to seek a remedy at Rome: if by any means he could not strive to meet them. But he saw it impossible to meet them himself, since it was manifest that the Prince of the whole kingdom either did these things or favored them. It seemed therefore to him that the authority and sentence of the Apostolic See ought to be sought upon these matters.

[16] When therefore at a Pentecost, for the sake of the festival, he had presented himself at the royal Court; and now at meals, now at other times, as opportunity offered itself, he had studiously sought out the state of the royal mind, what it was toward cultivating equity; and had found it such as it had always been; no hope of future amendment remained in him further. The more festive days therefore being completed, the cases of diverse businesses began as usual to be brought forth. It was also being sought with what device the case aforementioned against Anselm should be so carried on, that, being adjudged guilty, he should either pay the King an immense sum of money, or, no more to raise his head for imploring his mercy, should devote himself wholly. Meanwhile Anselm, having called to him those of the King's Princes whom he wished, sent word through them to the King, that being bound by extreme necessity he wished, by his leave, to go to Rome. At which he, stupefied, but does not obtain permission to go: No way, he said. For we do not believe him subject to any such sin, that he need seek singular absolution thence from the Apostolic; nor so devoid of any counsel, that we do not know him better able to help the Apostolic, than the Apostolic him, in giving counsel. These things were reported to Anselm, and he answered: The power is in his hand, he says what pleases him. But if now he will not grant, perhaps he will grant another time: I shall multiply my prayers. These things being said for the permission, immediately all plotting of impleading Anselm was suppressed, laid aside, and we, free from that complaint, departed from the Court.

[17] Asking the same again, But in the following month of August, when the King, about to treat of the state of the Kingdom, had by sanction of his command gathered the Bishops, Abbots, and all the Nobles of the Kingdom into one; and, those things being disposed of which had been the cause of their gathering, when each man was busied to return home, Anselm, not unmindful of his begun petition, and again he suffers refusal, asked the King whether he would not then, by renewed prayers, at least not deny the leave long since sought. But he denies a second time, as he had denied the first. Afterward the assembly being dissolved, in the month of October, we came to the King at Winchester by appointment. More earnestly therefore both through himself and through others the Pontiff begs the King, that he would with good will grant him that which his necessity compelled him now for the third time to ask. Whereupon he, moved by weariness and stirred by anger, said: He troubles me, and understanding that what he asks is not to be granted, he wearies me with his grievous importunity. Wherefore I command that he cease further from such prayers: and let him, who has so often already vexed me, amend his offense to me, as shall be judged. To which he: Let him rather know me prepared to show by reason that I ask just things, and that he himself ought not justly to contradict me in these. He replied: I do not admit his reasons; but if he go, let him know for certain, that I will take the whole Archbishopric into my dominion, nor will I ever after receive him as Archbishop. with threats of losing the Bishopric unless he desist: There arose therefore from these things a certain great tempest, as various persons cried out for various sides. Wherefore some, being moved, persuaded that the matter be deferred to the morrow, hoping that it might be allayed in some other way. Consent was given on both sides to these things, and, parted, we went to our lodging. But in the morning being returned, when we had sat in the fitting place; behold, certain Bishops, with some of the Princes, coming to Anselm, asked what he had considered with himself from yesterday concerning the cause. He said: I did not grant that the cause, of which you are treating, be deferred yesterday, as if I knew not what I should today answer thereon; but lest I should seem so to trust to my own sense, that I would not even for one night deign to yield to the counsel of others for its consideration. nonetheless certain to go, Now therefore let it be known, that I am in the judgment in which I was; and therefore I beg my Lord, that with a good mind and cheerful countenance, as befits him, he give me the leave which I ask; knowing undoubtedly, that for the cause of my salvation, for the cause of holy Christianity, and truly for the cause of his own honor and profit, if he will believe, I dispose to go. They said: If thou hast other things to say, bring them forth. Concerning the leave thou speakest in vain. He will not give it. If he will not give, he said, I will indeed take it upon myself; because it is written: We ought to obey God rather than men. Acts 5:29 To these things Walkelin Bishop of Winchester, looking upon him, said: And indeed my lord the King and his Nobles believe thee to be of such disposition, that thou art not easily moved from those things which thou hast surely begun. But in this, namely that, the honor and profit of so great a Pontificate being despised, thou shouldst seek Rome, it is not light to believe that thou wilt remain steadfast. But he, knowing the man's mind, with a lively countenance and eyes intent upon him, replied: Truly steadfast. Which being said, returning to the King, they reported what they had heard. The King therefore prolonging his counsels, and the supreme Pontiff sitting with his own, it came into his mind that the Bishops ought more justly to be on his side, which was God's, than in the counsel of an earthly king. He requires the help of the Bishops: Sending therefore he commanded them to come to him. And these were: Walkelin Bishop of Winchester, Robert of Lincoln, Osmund of Salisbury, John b of Bath. Who when at his command they had sat on his right and left, he said to them: Brothers, for this reason I have made you come to me, because it is of your office before all others to treat, dispose, and keep those things which are God's: for ye are Bishops, ye are Prelates in the Church of God. If therefore ye will so faithfully and strictly on my side consider and defend the rectitude and justice of God, as on the side of another ye weigh and defend the rights and customs of mortal man, and if ye will promise this to me; I will set forth to you, as to the faithful and sons of God, to what end the sum of this my present counsel tends, who deny that they can stand with him, and will hear and follow the counsel which your diligence, faithful to God, shall thereupon give me. They said: Let us speak, if it please, one to another; and we will report our common consent to thee. Rising therefore they withdrew apart, and after some words among themselves, sent the Bishop of Winchester and the Bishop of Lincoln to the King, to inquire the will and command of him concerning the business. Having been instructed therefore concerning the things about which they had been sent, returning to their fellows, they taught them what they had learned. What more? It pleased them in common to follow the will of the earthly man, and forthwith returning together to Anselm, they said to him: Lord Father, we know thee to be a religious and holy man, and thy conversation to be in heaven: but we, hindered by our kinsmen whom we support, and by the manifold things of the world which we love, we confess we cannot rise to the sublimity of thy life, nor mock at this world with thee. But if thou wilt deign to descend even to us, and go with us by the way on which we walk; we will counsel thee as ourselves, and will bear help in thy business, whatsoever it shall be, where there shall be need, as in our own. But if thou dost choose to hold to God alone, as thou hast begun; alone, as far as our concern goes, in this, as thou hast been hitherto, and shalt be henceforth; we will not go beyond the fidelity which we owe to the King. But he said: Ye have spoken well. Go therefore to your lord; I will hold to God. They did as he had said, and Anselm remained as it were alone.

[18] because he intends purely to follow God: A little delay being made afterward, and each one of us, who very few remained with him, sitting at his command singly, and imploring God for the settlement of his business; there come the aforesaid Bishops with some of the Barons of the Realm, bringing to the man these things: The King sends word to thee, that thou hast often tossed him with various complaints, hast exasperated, hast tortured him. But when at length, after the plea which had been held by the assembly of the whole Kingdom against thee at Rockingham, thou didst wisely ask that he be reconciled to thee as thy Lord; and, aided by the merits and prayers of many, zealously interceding for thee, thou didst obtain the effect of thy petition; thou didst promise him, that thou wouldst everywhere henceforth keep his customs and laws, and defend them to him faithfully against all men: by which indeed having been rendered credulous, he hoped to be henceforth quiet. But this promise, this faith, lo, thou openly transgressest, when without awaiting his leave, thou threatenest to go to Rome. He denies on the contrary that he promised faith to the King For it is unheard of in his kingdom, and wholly contrary to its customs, that any of his Princes, and especially thou, should presume such a thing. That therefore he be not wearied further in a matter of this kind, either by thee or by any other, perhaps wishing to imitate thee, when he shall be injured in any respect;

he wills and commands, that either thou promise by oath, that thou wilt never hereafter appeal to the See of St. Peter or his Vicar for any cause that can be brought upon thee; or with all speed depart from his land. And if thou dost prefer, this oath being interposed, to remain rather than to depart; then he commanded thee to make amends to him at the judgment of his Court, in that thou hast dared so often to disturb him concerning a matter in which thou wast not certain that thou wouldst persevere. They said, and forthwith returned to the King. Then Anselm, having said a few things with his men, rose up: and having entered to the King, we following him, sat at his right hand, according to custom. Then the commands which he had received from the messengers having been recapitulated one by one in his hearing, he asked, whether from his presence, in the way in which they had been spoken to him, unless saving God and rectitude. they had truly proceeded. And having heard that they had indeed so proceeded, he forthwith brought out what he felt thereon in such a voice, saying: That which thou sayest, that I promised thee to keep thy customs and usages, and to defend them with thee faithfully against all men; I confess I should acknowledge to be true, if thou wouldst bring them forth distinguished by the pact, by which I undoubtedly remember them to have been distinguished at the time when the very promise, of which thou speakest, was made. For I know that I promised to keep thy customs, namely those which through rectitude and according to God thou possessest in thy kingdom, to keep according to God, and to defend them through justice against all men to the best of my power. In these words, when the King and his Princes with blind mind objected, and strengthened by the interposition of an oath, that neither of God nor of rectitude was any mention made in the promise itself; Anselm broke their words and said: O wonder! If, as ye say, no mention was made either of God or of rectitude, of what then? Far be it from every Christian, far be it, to hold or defend laws or customs which are known to be contrary to God and to rectitude. When upon these things they, muttering, shook their heads against the man, yet brought forth nothing certain with a living voice; the Father, subjoining to those things which he had begun, said: But that which thou assertest is not of thy custom, that I, for the cause of the salvation of my soul, for the cause of the governance of the Church of God which I have undertaken, should seek St. Peter and his Vicar; I pronounce this custom to go against God and rectitude, and therefore I profess that it should be spurned and refuted by every servant of God. But if through these things which I say, because otherwise faith is not promised to man: any shall say that he will prove me not to keep the faith which I owe to thee; he shall find me prepared, as and where I ought, to demonstrate that I am more faithful to thee in this, than if I acted otherwise. But now I do not intend to show this. It is known nevertheless, that every faith, which is lawfully promised to any man, is strengthened from the faith of God: for thus does man pledge to man: By the faith which I owe to God, I will be faithful to thee. Since therefore faith, which is made to man, is strengthened by the faith of God; it is clear that the same faith, if at any time it admits things contrary to the faith of God, is weakened. But the disputation of this matter is not for this time. Therefore the faith which I owe to God, and his service, compel me to come to the Pope, the head of Christianity, and therefore he says that he cannot be hindered from going, and to seek from him counsel most necessary for the Church of God and for me: nor does it seem that any one, fearing to offend God, ought to forbid this. For not even thou, O King, wouldst endure with equanimity, if any of thy powerful and rich men should hinder any of his own, intent upon thy fidelity and service, and, having hindered him, should by threats and terrors keep him from carrying out thy advantage; but thou wouldst punish the guilt of the violated faith which he owed thee with due vengeance. Then the King and Robert Count of Meulan, interrupting his words, said: Oh! oh! what he says is a sermon, it is a sermon; no reason of the matter in question which should be received by the prudent. When at these things each of the Princes shouted out, and labored to stop the Father's mouth with their voices, he himself in the midst of the clamoring mouths sat meek with downcast face, and despised their clamors as with a deaf ear. But when they were wearied from their own noise, and the tumult was allayed, Anselm returns to his words, saying: To those things which thou commandest, nor ought it to be demanded that he abjure the Pope. that, so thou mayest henceforth be secure of me, I should swear to thee that I will never again for any cause appeal to St. Peter or his Vicar in England: I say that a command of thine of this kind ought by no means to be, being a Christian: for to swear this is to abjure St. Peter. And he who abjures St. Peter, undoubtedly abjures Christ, who made him Prince over his Church. When therefore for thy sake (O King) I shall have denied Christ; I confess, the sin which I committed in asking leave, I will not be slow to amend at the judgment of thy Court. To these words the aforesaid Count subjoining in indignation, said: Hey, hey, he will present himself to Peter and the Pope, and indeed he will not pass by us, as we know. To whom the Father replied: God indeed knows what is reserved for you; and to me, hastening to the thresholds of his Apostles, if it please him, he will be able to give aid.

[19] At length he obtains the permission sought, After these things he rose, and returning to the place from which we had gone forth, forthwith the King's messengers followed and brought these things to the man: Lo, thou shalt go. But know that our Lord will not suffer thee going forth to carry anything of his with thee. But he said: I have horses, clothes also and furniture, which perhaps some one will say are his. If he does not permit that I have these with me, let him know that I will rather go on foot and naked, than desist from what I have begun. In these things the Prince being covered with shame, replied that he had not so understood his saying: For I did not say, he said, that he should go naked or on foot: yet on the day which shall be the eleventh from this, I command that he be at the port about to cross the sea, and there my messenger will meet him, who shall tell him what with my permission he or his departing men shall carry with them. These things being thus settled, immediately we wished to withdraw to our lodging. But Anselm, taught to possess his soul in patience, with a joyful and cheerful countenance returns to the King, saying to him: Lord, I go: which if it were done from your good will, it would assuredly both become you more, and would be more acceptable to every good man. and about to depart he blesses the King. But now the matter having turned out to the contrary, though grievously as regards you, yet as far as it concerns me, I will bear it with equanimity so far as I am able; nor on this account will I withdraw myself from the love of your soul's salvation, the Lord having mercy. Now therefore, not knowing when I shall see you again, I commend you to God, and as a spiritual Father to a beloved son, as Archbishop of Canterbury to the King of England, I wish to bestow upon you God's blessing and mine, before I depart, if you do not reject it. Then the King, I do not reject thy blessing, he said. Soon he rising, with his right hand raised made the sign of the holy Cross over the King, who bowed his head for this, and departed; the King with his men admiring the man's cheerfulness. These things were done in the year from the Incarnation of the Son of God one thousand ninety-seven, on the fifth day of the week, which was the Ides of October. c

[20] Farewell to his men at Canterbury Anselm thence came to Canterbury, where is the Pontifical See, where is the head of the whole kingdom, and the Primacy. On the following day, having addressed and greatly consoled his sons for the present business, with the monks, clerics, and a numerous multitude of people standing by, he took up wallet and staff after the manner of pilgrims before the altar, he departs to Dover, and having commended all to Christ, followed by a great weeping and wailing, he went forth. On the same day we went to the port of Dover, and there we found a certain Cleric, named William, sent by appointment of the King, as we have said. And we were detained there fifteen days, the wind forbidding our passage. In which delay the same William, entering and going forth with the Father, and daily eating at his table, was willing to do nothing of the cause for which he had been sent. But on the fifteenth day, when the sailors were urging us to seek the ships, and we, eager to cross, were being wearied for this; behold, you might see a piteous thing: the Father of his country, the Primate of all Britain, that William, as though a fugitive, or one guilty of some monstrous crime, detained on the shore; and on behalf of his Lord he commanded him not to cross the sea, until he should reveal to him one by one all the things he was carrying with him. and by a Cleric sent by the king, the baggage being examined: His bundles and bags therefore were brought before him and unfastened, and all his furniture was overturned and searched through in the hope of finding money, with a vast multitude of common people standing round, and watching the wicked work in admiration at its novelty, and in watching execrating it. The things therefore having been overturned, but nothing of those for the sake of which they had been overturned being found in them; the curiosity of the searcher was mocked, he sails to Wissant: and Anselm with his men was allowed to depart. Therefore we enter the ship, the winds spread the sails, and after a little, some difficulty having arisen, but that, by the regard of God's clemency, quickly allayed, being most prosperously borne over the waves of the sea, we landed according to our wish at d Wissant. But King William, his goods in England are confiscated. when he heard that Anselm had crossed over, immediately commanded that all things which had been of his right be transferred into his dominion, and that everything that could be proved to have been by him changed or appointed since he had first come into the Archbishopric, should be made void. There raged therefore at that time throughout the Bishopric so savage a tempest, that the tribulations which took place in it after the death of Lanfranc of venerable memory, before the entry of Father Anselm, are accounted small, in comparison with the tribulations which took place in these days. e

[21] At Saint-Omer he consecrates an altar: We therefore departing in the morning from Wissant, and after some days coming to St. Bertin, being received with great alacrity of the people and the veneration of the monks, we tarried there five days. Meanwhile Anselm, being asked by the Canons of St. Omer to visit their church, and there to dedicate an altar which they had made in honor of St. Laurence the Martyr, he acquiesced in their prayers; and the ministry being becomingly fulfilled, after dining, he returned to the Abbey; casting back at the Clerics, who asked that he should remain with them, the Lord's saying, by which he commands his disciples not to pass from house to house. Luke 10:7

[22] He is magnificently received in France, After these things, as we were hastening on our begun journey, the fame of the man ran on much more swiftly, and filled the peoples with manifold tidings. Whence the throngs of crowds, assemblies of Clerics, armies of monks, wherever he came, met him: these rejoicing and exulting loudly, those with banners and sonorous chants

rejoicing together to God for his coming. But just as some with all eagerness prepared for his veneration and service, so others on the contrary, driven by another spirit, strove to seize him and to despoil him of his goods. But where Divine protection is at hand, what avails human effort? Having passed through France, we entered Burgundy. But the ears of the Duke of that land f had been struck with the fame of the Archbishop of Canterbury, wishing to pass through his land. also by the Duke of Burgundy, Whence, inflamed with love of the money which rumor had spread abroad he was carrying in abundance, he proposed in his mind to take it from him. On a certain day therefore when we were on our journey, and for the sake of refreshment had turned aside a little from the road; behold, the same Duke, surrounded by an armed band of soldiers, flies up swift on horses, and with a loud shout asks who or where the Archbishop was. Whom when he had been shown him, presently sitting on his horse, he looked upon with a fierce countenance; suddenly struck with shame, with cast-down face he blushed, and found not what to say. To whom the Father said: Lord Duke, if it please, I will kiss thee. And he: I am ready to kiss and serve thee, Lord, and rejoice graciously in God over thy coming. The kiss of peace being given therefore, the Father says to him: For the cause of the Christian Religion, venerable man, I have gone forth from England, and by God's mercy I have disposed to go to Rome. But now, seeing thee, I rejoice and am glad, both because I desire thy acquaintance and friendship, and because I desire to have through thee hereafter security and peace in thy land for myself and mine. cursing those who had stirred him against him. He replied: And indeed I greatly love and wish what thou sayest, and I commit myself to thy prayers and blessing. Which being said, he commanded a certain one who was there the most powerful of his men, that he should conduct the man through his land, and that wherever he had need, he should minister to him no otherwise than to himself. Departing therefore he called down the hatred of Almighty God upon all those who had stirred him up to pursue the man of God. For it is not the face of man, he said, but the face of an Angel of God that shines in him. Whence let all who are knowingly hostile to him know, that they are cursed by God. Thence we, giving due thanks from the heart to God for his mercy, pursued the journey begun.

[23] To Cluny Now we came to Cluny on the third day before the Nativity of the Lord, and there the Father was received by the whole band of monks of that monastery with the highest veneration, and all of the place was filled with joy and gladness. What more? While he was there, to speak in brief, he was held with a singular reverence, beyond all who came to that place. Meanwhile he sends a messenger to notify the venerable g Hugh, Archbishop of Lyon, of his arrival. He sends before a messenger to the Archbishop of Lyon: For the same man was already known to Anselm from many preceding years; and, kindled with the fire of his holy love, was wearied by a great desire of seeing him: whom also Anselm so loved, and esteemed his prudence and the authority of his counsel of such price, that he had established with himself to commend wholly the sum of his business to his consideration and disposition, and also to that of the venerable Hugh h, Abbot of Cluny. This Pontiff then, having heard that Anselm had approached his borders, was greatly rejoiced. And sending to him those whom he had as more familiar and more worthy about him, he earnestly besought that he would deign without delay to visit his Church and himself. He also commanded the Bishop i of Mâcon, that he should meet the man with becoming honor, and serve him most officiously: which he diligently carried out. But when we came to Lyon; then he goes to Mâcon and Lyon, with what veneration we were received by the supreme Pontiff himself and by all his men, it is difficult to relate, and perhaps incredible to tell. Where while we tarried, Anselm learned from those things which fame bore that it would not much profit his cause, if he himself proceeded further. Also the weakness of his body shuddered at the labor of the remaining way; and the snares which by the natives of those regions were at that time laid against travelers, and especially men of the religious order, held him back not a little. Therefore he remained at Lyon, much accepted and honored by all.

ANNOTATIONS.

CHAPTER III.

After letters sent ahead, the journey to Rome, Telese, Capua. Acts with the Pope and the Duke of Apulia.

[24] Thereupon he sent a letter written to the Prelate of the Apostolic See, From Lyon he writes to Pope Urban: in which, what he suggested to him concerning the things which had happened, and also whither he directed the desire of his mind, the tenor of the letter itself, which we subjoin, will show. To the Lord and Father, reverently loved, and lovingly to be revered, the supreme Pontiff Urban, brother Anselm, servant of the Church of Canterbury, due subjection and devotion of prayers. We know, reverend Lord and beloved Father, that our Lord Jesus Christ exalted your Sanctity in his Church, for counseling and relieving those who, panting for the rest of the supernal homeland, are wearied in the exile of this world with various tribulations. With this hope and consideration therefore, and excusing that he could not come, I your humble servant, in the straits of my heart, have disposed to flee, through the showing of my presence, to the bosom of your Fatherly and Apostolic piety; but this I am not able to do, as I desire: but why I am not able, you shall learn through the bearer of these presents. Since therefore by myself I cannot come to your presence according to my desire, by letters as I can I insinuate to your clemency my straits; that by its consolation the same straits may be mitigated; and that my soul, through the affection of your compassion, may rejoice to attain the desired tranquility. For so great is the tribulation of my heart, that I am not able by words or letters to express it; but I pray God, who knoweth hidden things, to make you understand it; and through the bowels of his mercy, to move your bowels to his mercy, according to my desire and need. Yet of this my need and my desire I lay open some things; through which I doubt not that your prudence can understand what is expedient for me. It is known to many, my pious Father, he indicates that he was made Archbishop unwillingly, with what violence, and how unwilling and how contradicting, I was taken and detained for the Bishopric in England; and how I alleged my repugnance to this office, of my nature, age, weakness, and ignorance: which altogether flee all the actions of the world, and execrate them inconsolably, so that I can by no means tolerate them with the salvation of my soul. In which Archbishopric remaining now for four years, I have made no fruit; but in immense and execrable tribulations of my soul, I have lived uselessly, so that daily I more desire to die outside England, than to live there. For if I should so end my present life, and in the whole four years he has made no fruit: as I was, there; I saw more the damnation of my soul than its salvation. For I saw many evils in that land, which I neither ought to tolerate, nor could I correct by Episcopal freedom. The King himself also did certain things, which seemed ought not to be done concerning the Churches, which after the death of their Prelates he treated otherwise than was fitting: and he weighed down me also, and the Church of Canterbury, in many ways. For the lands of that very Church, which after the death of Archbishop Lanfranc, while he held the Archbishopric in his own hand, he had given to his soldiers, he did not render to me as the same Archbishop had held them, but moreover gave others, according to his own pleasure, I being unwilling. Heavy services and unaccustomed to my predecessors, beyond what I could bear or ought to endure, he exacted from me. And I saw the law of God and the Canonical and Apostolic authorities overwhelmed by arbitrary customs. When I spoke of all these things, therefore he fears for his soul, I accomplished nothing; and not so much simple rectitude, as arbitrary customs were alleged. Knowing therefore that if I thus endured these things until the end, to the condemnation of my soul, I should confirm to my successors so depraved a custom; nor could I plead a concerning these things (for no one dared either to give me counsel or aid in these matters) I asked of the King permission to approach your Paternity; that I might show him the anxieties of my heart, and then by his counsel and aid, do what should be more wholesome for my soul. At which thing he was angered, and demanded that I should make satisfaction to him for this petition of leave, as for a grave offense; and should make him sure, that I would henceforth in no way seek the Apostolic for any necessity, nor even speak thereof, or if I were ever about to do this, should do it in the present. And so I crossed the sea for the sake of coming to you: which, as I have said, I cannot do. and therefore begs to be absolved from his office. Since however it is impossible for me to accord with a life of this kind, or that my soul should be saved in such a Bishopric, both because of the qualities of matters which I have mentioned, and because of my manifold weaknesses of sense, morals, nature, and age; this is the sum of my supplication, because of which I wished to come to you; that, as you desire God for my soul, and my soul for God; through the Fatherly and Apostolic piety which inhabits your heart, you would absolve my soul from the bond of so great a servitude, and restore to it the freedom of serving God in tranquility; lest by more abundant sorrow, as it has already too much suffered, it be swallowed up, and from temporal sorrow be drawn to eternal; then that you would take counsel for the Church of the English, according to the prudence and authority of your Apostolate. May the Almighty Lord long keep your Sanctity unharmed for us in the prosperity of his grace,

and may he bruise Satan, and the gates of hell, under your feet. Amen.

[25] Meanwhile it was divulged as far as Rome that the Archbishop of Canterbury, the Primate of Britain, laden with much weight of gold and silver, had crossed the sea, and was hastening to Rome. Inflamed therefore with an evil covetousness, many watch the road, place spies, prepare snares to seize him. But above all the men b of the King of Germany applied themselves to these things, on account of the dissension which in those days existed between the Pope and him. There remained also at that time Guibert, Archbishop of Ravenna, who, cast out from the Apostolate which he had invaded against right, by himself and his men, in whatever ways he could, laid snares for every Religious person making for Rome. Whence certain Bishops, By remaining at Lyon he renders vain the snares laid for him: monks, and religious Clerics, captured by that raging persecution, despoiled, and afflicted with many insults, were slain. With the greatest hope therefore the iniquitous band trusted itself that it would condemn Anselm by a similar kind of punishment. But he, as we have said, remained at Lyon, awaiting there the return of his messengers. But when those evil men were enduring his delay beyond hope, since he had come; they learned from pilgrims that he was held by severe bodily infirmity, and was not to be advanced further from Lyon. This saying of the pilgrims was not wholly contrary to the truth: for he had indeed fallen sick, so that no small despair of the recovery of his health held us. Hearing which, they were dismayed in mind, and lost what hope they had had of disturbing Anselm. But his languor being for the most part allayed, and the rumor, which had filled the peoples concerning his progress, being extinguished everywhere; behold, the messengers whom he had sent to Rome come, having regained his health he resumes the journey; and report that the Pope had commanded him, every excuse being removed, to hasten to him. Why do I delay? Knowing no delay, he obeys the Apostolic commands: he gives himself to the perils of the way, not fearing death for God.

[26] c Departing therefore from Lyon on the third day of the week, which was before the Lord's day of Palms, and spending the night in a certain monastery, we came on the following Saturday to a certain villa which is called Aspera: in which when we had been lodged and refreshed, it seemed to the Father more fitting to spend that night among the monks who dwelt in the same villa, than among the villagers, both for the sake of the religion of the monastic order, and for the sake of the Office of the approaching night and day. Word therefore was sent to the monks; and they cheerfully assented. For we were three monks, who were seeking this, namely the Lord and Father Anselm, the aforesaid Baldwin, and I who write these things, Brother Eadmer. We went along thus as though we were equals, no right of ruling over our Father following him in the presence of others. When therefore those monks spoke with us as with pilgrims in the evening hour, and inquired whence we had come; we answered that we had arrived from the parts of France, and wished, if God should grant, to go as far as Rome. But they: He hears it said of himself that, terrified by the peril, he stopped at Lyon Ye strive for nothing, they say: for this road which ye are undertaking, no one in religious habit can travel without being taken and afflicted with many injuries: which the Archbishop of Canterbury, understanding, used wise counsel: for the same man proposed, as it is said, lately to go to Rome for his own cause; and he came as far as Piacenza: but when there he had learned the peril of the following road, he returned, and now tarries at Lyon. To these things Baldwin said: And indeed he did well: and we, because we are compelled to go by the service of God and obedience to a spiritual Father, will proceed as far as shall be permitted to us, the Lord leading. When we shall not be able to go further, saving our obedience, we shall return. May the benign God, they say, lead you. The office of the night and of the day therefore being celebrated among them, we returned to the way.

[27] He is kindly received by the Pope: Thence, when we had reached Rome with a prosperous journey, and Anselm had been most becomingly received by the Pope, and had been asked concerning the cause of his coming; he related it in the same order in which, in his Letter which he had sent to him, as we have said, from Lyon, he had set it forth. He hears what is being brought forth, and promises help. He writes letters to William King of England, in which he warns, exhorts, and commands that he should make Anselm's affairs free in his kingdom, and should reinvest him with all his things. and with him writes to the King Anselm also writes letters on the same matter; and sends them with the Pope's letters to the King himself. We remained therefore at Rome for ten days, dwelling with the Pope in the Lateran palace.

[28] Invited by John the Abbot, once his monk, There was at that time a certain Abbot, John by name, of the monastery of the Savior, which is situated near d Telese City. Which John, Roman by race, by zeal for learning letters had long since come to France; and there being moved by the fame of Anselm, who was then Abbot of Bec, fervent in the purpose of religion he approached him; and having heard him, was made a monk of Bec. Which when, after some years, it had come to the ears of the supreme Pontiff Urban; he summoned the same John to himself, and made him Abbot of the aforesaid monastery. This man therefore, having learned that his Father Anselm had come to Rome, sending messengers with all diligence begged him that he would come to him; and in a certain dwelling of his, which a salubrious breeze favored, during the coming summer, for avoiding the sicknesses of the City of Rome, would deign to sojourn. Which things when he had heard, he gave thanks to the supernal piety and fraternal solicitude, and made known to the supreme Pontiff the prayers brought to him. But he, O, he said, predestination of Divine mercy! and the Pope approving, For truly God sent Joseph before into Egypt before his father Jacob. Wherefore, although I have proposed all things which I have to serve the needs of thine, as of a man exiled for the sake of justice and the fidelity of St. Peter; yet because the air of this city is most unwholesome to many, and especially to men of a foreign region; I commend that thou go whither thou art called, lest thou seem to neglect what the supernal grace has provided for thee. Anselm acquiesces in the word of the Pontiff, and, intending to wait for what the King of England should reply to the letters of the Pope and his own, he sought the parts to which he was invited. He is met with joy and honor in every place to which he enters; and each man prepared himself eagerly to minister to him. For the sake of his health he moves to the village of Schiavi. But when he approached the place whither he was going, John, with a troop of Fathers joined with him, goes to meet him: and receives his Father with great reverence and exultation, after the manner of a good son, and leads him into the monastery. Thence, because the heat there was parching everything, he leads him to his villa, called Schiavi, which is situated on the height of a mountain, and is habitable for those living there by its perpetually healthful air.

[29] In about these days e Roger Duke of Apulia, having assembled a great army, was besieging the Capuan f city, which was falling away from his dominion: and, having heard the fame of Anselm, sent messengers and asked him to come to him; He is present with Roger, Duke of Apulia, in the siege of Capua. desiring to see him and speak with him, and through him to be informed of those things which could be aids to his salvation. The Father therefore went to him. We were still far off; and behold, the Duke himself, surrounded by a copious multitude of soldiers, meets the Father; and rushing to kiss him, thanked him for his coming. Several days thence we spent in the siege, removed in tents from the frequency and tumult of the resounding army. But when meanwhile Urban, Pontiff of the Apostolic See, arrived there, He receives Pope Urban with the others: and was met by Anselm and the Princes of the whole army, followed by the vast pomp of secular glory, he was led into a tent, which was set up near us more excellent than the others. And so, until the city came into surrender, its siege had the Lord Pope and Anselm as neighbors, so that their household seemed rather one than two; nor did anyone easily turn aside to the Pope who did not also turn aside to Anselm.

[30] He is exceedingly loved and honored, But what shall I do? If I should wish to dwell in writing on the love, the reverence, the honor, which was shown to Anselm by all among whom he dwelt at that time and came, I could not without reason be accused of want of discretion. the King of England striving in vain against him: So much I say, that although the King of England (who, as has been said, drove him from his kingdom) with both letters and generous gifts, had tried to stir against him all whom he had reckoned could be a harm to him; nevertheless he profited nothing: nay rather, from these things it was perspicaciously understood, that the man held the way of simple justice, and was wholly wearied against what was right. For when the letters which had been sent brought forth no fault for which he could by right be accused, nor the bearers of them dissented from those letters by saying worse; it came to pass both that the man's justice was the more firmly believed, and that the injustice of the man, who was wearying him with no fair judgment, was more and more detested, being made public. All therefore from this began to favor his cause, to devote themselves and theirs eagerly to his profit and honor according to his wish. The Duke himself, to whom those commands were brought rather than to the others, taking no heed of them, strove by many prayers to bend the Father to this: that he would deign to remain with him; and to receive as a gift the best of his lands, as well in villas as in castles or cities, according to his own choice; and to claim them as his own right for his own uses and those of his men, while he lived. Otherwise therefore did the King's efforts proceed against Anselm than he himself had reckoned. The siege being thereafter dissolved, Anselm, with the Pope, goes to the city of g Aversa. The Pope sought the city, Anselm, being invited with much prayer, sought the Abbey of St. Laurence for lodging. Therefore to Anselm by the Brothers of that Monastery the homage of perfect charity is shown; and when he spoke after the usual manner those things which are God's, a zealous hearing was given.

[31] Considering therefore with himself how great disquiet and disturbance of mind he had suffered in England; and how none, except some monks, had been willing to hear him for the sake of fructifying to God; and what great tranquility of mind he had obtained, He is confirmed in his purpose of laying aside the Bishopric, and with how fruitful a zeal he had been heard by all, after he had gone forth from England; he burned with all desire to abandon the care of England with the Pontificate, and to renounce them forever. This desire was also strengthened not a little, that, all doubt being removed, he saw it would be impossible for his own manners and those of King William any longer to be in accord with each other. For in addition to the things which we had known him, while placed in England, was wont to do, certain new things daily were publicly reported by those who came thence; in which he was understood to be so hardened against the justice of God, that many men and women of those regions held another opinion of him, than the Christian law teaches Christians to hold of a Christian: of which

it has pleased me briefly to touch upon a few, lest what is told be thought to be told only with bare words: because of various things reported about the King which nevertheless, as we received them, I shall set down simply, not asserting whether they were true or otherwise, or not. Those therefore who came reported that, at about the same time, when the same King was tarrying at Rouen, the Jews who were dwelling in that city came to him, complaining that some of their number, Judaism being despised, had recently been made Christians; and asking that, taking money, he would compel them, Christianity being rejected, to return to Judaism. He acquiesces, and having received the price of apostasy, orders some of the Jews themselves to be brought to him. What more? as though favoring the Jews; Several of them, broken by threats and terrors, having denied Christ, he caused to take up their former error.

[32] There was moreover in those days a certain young Jew, to whom, as he was one day going by chance along the way, appeared another youth, comely in face and clothing: who being asked whence or who he was, said that he was long since from a Jew made Christian, and that he was Stephen the Protomartyr. and who tried to lead back a youth converted from them, But for this cause, he said, have I now come down from heaven to earth, that thou, the Jewish superstition being cast aside, mayest be made a Christian, and in my name, being baptized in Christ, mayest be called. He said, and slipping from his eyes, he appeared no more. But the young man, seized with fear, forthwith approached a Presbyter, with a clear voice made known what he had seen and what he had heard; and, having confessed that he believed in Christ, immediately received the grace of baptism. Which deed when his father had learned, he was afflicted with sharp grief of heart: and burning with a desire as to how he might restore his son to his own sacred rites, he learned how William King of the English had lately, for money's sake, restored some of this kind to Judaism. He went therefore to him, and with a querulous voice set forth how he had lost his son. He prays that he take pity on him, and asks that the one loved by him as an only son be restored to the paternal laws by imperial sanction. corrupted by money from the father, He is silent at the request, not yet hearing why he ought to make himself the mediator in such a business. The Jew noted the mystery why he did not respond to his prayers, and forthwith promises that he would give him sixty marks if he would restore his son to Judaism. At the King's command therefore, the youth himself is brought into his presence; and the King addresses him with this speech: Thy father complains of thee, that thou hast become a Christian without his permission: if this is so, I command thee that, satisfying his will, all evasion being set aside, thou restore thyself without delay to Judaism. To whom the youth answered: Lord King, he said, I think thou art jesting. But he, indignant: Should I, he said, be jesting with thee, son of dung? Retire rather, and fulfill my command more quickly, or else, by the face of Lucca, I will have thine eyes plucked out. Then the young man, being made more courageous, answered with a constant voice: he strove to lead them back: Indeed I will not. But know that if thou wert a good Christian, thou wouldst never have brought forth such things from thy mouth. For it is of a Christian to join to Christ those who are separated from him through unbelief; but not to separate from him those who are joined to him by faith. The Prince confused at these things, commanded that the young man, afflicted with insults, be driven with disgrace from his sight. Who, being driven out, found his father awaiting the outcome of the matter at the doors: upon whom rousing, Son, he said, of death, and fodder of eternal perdition; is not thy damnation enough for thee, unless thou plunge me also with thee into it? But I, to whom Christ has now been made manifest, far be it that I should ever acknowledge thee as father, for thy father is the devil. While these things were thus being said, at the King's command, the Jew is brought before him, and the King says to him: Behold I have done what thou didst ask, render what thou didst promise. But he: My son is now both more constant in the confession of Christ, and has been made more hostile to me than was usual: and dost thou say, I have done what thou didst ask, render what thou didst promise? Rather, first finish what thou hast begun, and then at length treat of what was promised. For so it was agreed between us. I have done, he said, as much as I could: but though I have not accomplished it, I will by no means bear that I have labored without fruit. The Jew therefore being distressed by these things, hardly obtained that, half of the promised money being given, the other half should be released to him.

[33] Besides these things also, at that time it was reported that he had fallen into such an elation of mind, nor would he hear, if it pleased God, that he could in no way patiently hear if anyone placed any business, which was either to be done by himself or at his command, under the condition of the will of God being done: but he wanted everything both done and to be done to be ascribed to his own diligence and strength alone. Which elation of mind so increased in him that, as was said, he believed and publicly asserted that no one of the Saints could profit any man with God: and therefore that neither did he wish, nor ought any wise man, to call upon St. Peter, or any other, that he might help him. This faith increasing in him, he even slid to this point, that he became incredulous of God's judgment: and accusing it of injustice, asserted that God either was ignorant of the deeds of men, or was unwilling to weigh them in the balance of equity. And blasphemed the Saints and Him. For example, about fifty men, to whom in those days some vestiges of wealth from the ancient freeborn stock of the English still seemed to smile, were taken, and accused of having taken, slaughtered, and eaten the King's h stags. They deny it. Whence straightway hurried to judgment, they are adjudged that they must drive the calumny brought against them from themselves by the trial i of hot iron. On the day appointed therefore, they were all subjected together to the fixed pain of the judgment, piety and mercy being removed. It was therefore a pity to see. But almighty God, to whom David's Psalm sings mercy and judgment, showed their innocence to all, their hands being mercifully preserved from burning; and declared, by just judgment, how unjust was the malice of the men who desired impiously to destroy them. Therefore when it was reported to the Prince that the condemned, on the third day of the judgment, all appeared together with unburned hands, it is said that he replied, being angered, as follows: What is this? God is a just Judge? Perish he who henceforth shall believe this. Wherefore, by this k and this, answer shall henceforth be made by my judgment; not by God's; which is bent this way and that according to the will of each man. These and more things of this kind more atrocious than these, which were reported by diverse men, not of ignoble fame, concerning that William at that time, kindled Anselm, as we have said, with great desire to renounce the Pontificate of England; knowing namely that his own manners could by no reason any longer accord with his manners.

[34] About to ask therefore from the supreme Pontiff the loosening of that same bond, He sets forth his desire to the Pope, by which he groaned that he was too much constrained, he approached him; he made known to him the anxiety of his heart, he begged him to have mercy on him, that is, that he would relieve him from the burden of the Pastoral care, which he saw to be unbearable to him because fruitless, he earnestly begged. The Pope hears what he asks, and, forthwith marveling, exclaims: O Bishop! O Pastor! Not yet hast thou suffered slaughters, not yet wounds; and already dost thou seek to escape the care of the Lord's fold? Christ in the care of his sheep proves Peter's love toward himself; and Anselm, Anselm, I say, that holy one, that such and so great a man, wishing only to rest, does not fear to expose the sheep of Christ, even before the battle, to be torn by the bites of wolves? Ah, what shall I say? With what love does he hope to be joined to the Lord, who flees that by which the Lord himself, with himself as witness, is proved to be loved? Far be these things from thee, far be they from thy religion, most beloved brother Anselm. Rather, that thou mayest disquiet me no further in these things; know that not only do I not grant thee to do what thou askest, nay rather, on behalf of Almighty God, in the stead of the most blessed Peter, Prince of the Apostles, I command thee by holy obedience, but here forbids the abdication, that the care of the English kingdom committed to thee, so long as thou canst retain it, as hitherto, thou cast not off. But if, on account of the tyranny of the Prince, who now rules there, thou art not permitted to return to that land; yet by the right of Christianity be always its Archbishop, holding power of binding and loosing over it while thou shalt live; and using the Pontifical insignia, after the manner of a supreme Pontiff, wherever thou shalt be. To these things he: Obedience, Father, I do not reject; but, if it does not displease, what I bear in mind let me suggest in a few words. Let your excellence believe, if it please, that if slaughters, if wounds, if death itself should be aimed at me for the defense and protection of the sheep of Christ, I trust I should not flee; if my conscience does not deceive me. But now (to be silent of the King himself, who, as is known, drove me from his kingdom) those very men whom I ought to have as sheep, and the Bishops whom I ought to have as helpers, and who have professed obedience to me, all in common tried to lead me to this, that under pretext of justice I should act against justice, that is, that I should renounce obedience to St. Peter, lest I should violate the faith which I owed to an earthly King. When, in striving to persuade them that I could serve both these, the one being inviolate, (since the Lord commands that the things that are Caesar's be rendered to Caesar, and the things that are God's to God) they objected that this was not held among them in practice, nor were they willing to endure this injury to their Lord, that anyone in his kingdom should be intent upon another, except upon him or through him. And I, Father, what should I do among such men? and promises him justice concerning the King. He answered: Thou art led by reason. I also, lest I seem to take no care of these things and others not lawfully brought upon thee, and unwilling to avenge them by the sword of St. Peter, admonish thee that thou present thyself at the Council which I have determined to celebrate at Bari, before the body of blessed Nicholas, on the Kalends of October: that what I have disposed to do concerning that same English King and his men and those like him, who have raised themselves up against the freedom of the Church of God, by the mediation of the censure of equity, thou mayest perceive by hearing and seeing. Thereupon Anselm returns to his dwelling at Schiavi, preferring quiet and poverty to the riches offered him.

ANNOTATIONS.

CHAPTER IV.

The Councils of Bari and of Rome. Return to Gaul. The deaths of Urban II and of King William.

[35] Now with the term of the Council drawing near, he returned to the Apostolic; and with him, Led by the Pope to the Council of Bari went forth as far as Bari. But in the Council itself a, when the supreme Pontiff had discussed many things concerning the Catholic faith, with eloquent reason and reasonable eloquence; a certain question was raised on the part of the Greeks, who wished to prove by Evangelical authority that the Holy Spirit has procession only from the Father. To this error the Pope striving to oppose both with many arguments and with many reasons, among other things he brought forth something from the Epistle b once published and directed to him by Anselm, On the Incarnation of the Word, by way of example, which brought no small clarity and firmness to his disputation. But when some objections were made; and the reasons given, as is the custom with unstable men, were asked to be expounded more fully by inquiry; the Pontiff himself first broke the commanded silence, saying with a loud voice: Father and Master Anselm, Archbishop of the English, where art thou? For the same Father sat in the order of the rest among the first Fathers of the Council, and I at his feet. When therefore he heard himself called, he rose at once, and answered: Lord Father, what dost thou command? Behold me. But he: What, I pray thee, art thou doing? Why dost thou remain in the silence of others? Come, come, I beseech thee: ascend up to us, and help us, fighting for thy Mother and ours: whose integrity thou seest these Greeks trying to take away, and us, if power be granted them, to hurl into that same wickedness. Come to the rescue therefore, as being indeed sent here by God for this purpose. You would have seen all around the Pope's throne each one making noise, changing seats, preparing a place for the man to sit, and so at length honorably raising him to be placed near the Pope; the Council being stupefied at these things, and asking who he was or whence. Then the tumult being repressed, the Pope set forth to all in common the man's sanctity and diligence; and that, for the sake of justice, he had suffered many persecutions, and had been unjustly driven from his own land, he made known with a venerable voice. When therefore at his command Anselm was ready [He discourses excellently against the Greeks, concerning the procession of the Holy Spirit from the Father and the Son] to reply soon to the question raised; it seemed to some it would be better that the matter be deferred to the morrow, that with freer minds what was to be said might be proposed more freely. On the morrow therefore, the assembly being more speedily disposed, Anselm by agreement was asked to pay the debt. He rose therefore and standing on high before all, so concerning the business, the Holy Spirit ruling his heart and tongue, he treated, discussed, and resolved it, that in that very assembly there was no one who did not consent that he had been thereby satisfied. But with what arguments, with what reasons, or with what authorities and examples of divine Scripture he acted, we pass over to write, because Anselm himself afterward, treating of it more diligently and subtly, wrote an excellent c work: and sent it through many places of the earth, wherever the fame of the same error had come, being asked by his friends. Therefore when he had made an end of speaking, the supreme Pontiff, looking intently upon him, said: Blessed be thy heart and thy sense, and blessed be thy mouth and the speech of thy mouth. Hence there followed delay in the praise of the man, and his faith and prudence were divulged and magnified; and also the perfidy of those, if there should be any, who would not receive and believe those things which he taught concerning the question proposed, was reproached and struck down and prostrated with perpetual anathema.

[36] As the discourse proceeded thereafter, there was woven in speech concerning the King of the English, and certain sinister things are publicly declared of him; Anselm, among these things, sitting with downcast face, and not pursuing the speakers with any favor. At length concerning the sale and oppression of Churches, for which among other things he was rebuked, and also concerning the injuries inflicted on Anselm, the Apostolic sharply complained. He calls down anathema on the King of England Whom, he said, for this reason he has even driven from his Kingdom, because he could not separate him from the fidelity and obedience of St. Peter. And he added: Behold the life of that tyrant, as has often been brought to the Apostolic See. To whom for his correction we have many times sent many words both of exhortation and of rebuke: but the affliction and expulsion of so great a man, whom you see before you, sufficiently indicates how much we have profited. Concerning these things, brothers, what do you think? What do you decree? They said: The sentence is plain and the judgment evident. For if once, if a second time, if a third time thou hast called, and he has refused to hear, has refused to receive discipline; it remains that he, struck with the sword of St. Peter under the blow of anathema, should feel what he has deserved, until he depart from his wickedness. He replied: So it is. Hearing these things Anselm forthwith rose, and bending his knees before the Pope, who was then already ready to excommunicate the aforesaid King, scarcely obtained that he should not do to the King what the common sentence of all had promulgated. Those therefore who before had been taught the goodness of the man only by hearing, now rejoiced to experience it by deed; seeing him render good for evil, and with unfeigned prayer intercede for him who was persecuting him. He became therefore wonderful to all.

[37] Meanwhile I was present with the Father in all things, prepared namely for his service. And because this was my custom from infancy, always with diligent intention to consider new things which by chance, but especially in Ecclesiastical matters, occurred, and to commend them to memory, the disposition of the Council, the places and orders of the persons, the modes and examinations of causes, perhaps with a more curious than sagacious mind and eye here and there, [Eadmer the writer, seeing the Archbishop of Benevento presiding in the Council with a more precious cope,] as being one who had never before seen such things, I considered with a modest gaze. But behold, while I was intent upon these things, there came before me, whom I had known well before, the d Archbishop of Benevento, adorned with a cope more precious than all who were present at that assembly: for the Pope not with a cope, but with a chasuble and the pallium put on over it, presided at the Council. I therefore, looking at the cope of the Bishop of Benevento, and perceiving it, as I have said, to excel the rest; remembered the words which as a boy I had once heard from the elders of our Church, namely from Edwy, that magnificent man, from Blackman and Farman and some others. For those memorable men were wont often to tell that, when they were in the first beginning of their youth, e Queen Emma, of whom mention has been made at the head of this work, among the many good things which she bestowed upon Christ Church of Canterbury, exalted that very Church with the Arm of the blessed Apostle Bartholomew, her Lord King Cnut of the English so disposing. Which thing, how it was done, in this manner (which, by digression from the narrative begun, I beg may be patiently accepted as being said) with one sense, with equal order, they were wont to relate. In the time, they said, when the same Lady, as Queen, was held great and most powerful in the kingdom of the English, the Bishop of the Church of Benevento came into England; whom, as he himself bore, a monstrous famine, about to afflict all Apulia by certain presages, had led thither; desiring in some way, if he could not for the whole Province, at least for his own citizens, to repel so great an evil. He entered upon his journey, bearing with him the arm of St. Bartholomew the Apostle, promising himself sure hope, he inserts how the arm of St. Bartholomew was brought to Canterbury that through it he would gain much. For the same arm, for the sake of obtaining aids of this kind of needs, was kept in the Church of Benevento apart from the rest of the body. The Bishop therefore, having passed through Italy, came into Gaul, gratefully receiving everywhere the good things which were given him. But hearing the rich fame of the kingdom of the English, he thought that he must proceed thither, hoping from the success of others to acquire more there than in the other regions. The aforesaid Queen also was held of great name and wide fame, which her goodness and the liberality with which she regarded Churches had won for her. The Pontiff therefore, coming to England, approached the Queen herself; and, having gained her address, he indicated what he had brought, for what cause he had come to such remote parts of the world. But she, bent to mercy toward men by charitable labor, bestowed largely from her own upon him: and exhorted him to return to his country, and to aid those for whom he feared the imminent peril of famine. But he, understanding that what he had did not suffice for his business, inquired of those whom he had learned were more familiar in the Lady's court, whether, a price being given, he might have the care of transferring the Bone which he had brought into the Queen's own right. What more? The Lady's mind concerning the matter is investigated and is found most ready; provided only that the Bishop would make her sure that the Bone itself was truly of the named Apostle, and would so satisfy her, with all ambiguity removed, as she herself would testify. To which he said: In what way? Upon the Body of the Lord, she said, and upon the relics of the Saints, which I shall place before him, an oath that the relics in question are truly of the body of the blessed Apostle Bartholomew, and that he make it with all equivocation and sophistry removed. These things, said the Bishop, I promise I will confidently do. Coming therefore to Canterbury with the arm itself, as the King and Queen had instructed him, he was becomingly received. With her standing there therefore, and an immense throng of monks and Clerics surrounding her, among whom the aforementioned men also, from whom we received these things, testified that they were present, and with a numerous multitude of both sexes and ages flowing together for this and hearing, swearing upon the altar and the Body of Christ, and also the relics of the Saints (which Blessed Gregory is said to have sent to St. Augustine, and other Roman Pontiffs to other Archbishops) he asserted that the Bone in question was properly of the blessed Apostle Bartholomew, and that there was no sophistry or equivocation at all in this his assertion. Which being done, the memorable Lady conferred very many pounds of silver upon the Bishop,

and, having obtained the Bone, she granted it by solemn donation, on behalf of King Cnut and herself, to Christ Church of Canterbury. For in those days this was the custom with the English, to prefer the patronages of the Saints to all worldly things. The Bishop of that See, by name Ægelnoth, and the aforesaid cope given to the Church of Benevento among other things which he gave the man, gave him that cope very precious, adorned on every side with orphrey; which should exist both for the beauty of that Church, and for the Church of Canterbury as a testimony and proof of so great a matter for future times. I therefore, when, as I said, being present at the Council I saw the Bishop of Benevento adorned with a cope excelling the rest, and recognized it well from those things I had once heard, rejoicing not a little, showed both the cope and the words told me as a boy thereon to Father Anselm. Soon, the Council being celebrated, when I approached the Bishop of Benevento himself, and among other colloquies of mutual affection began to speak concerning the same cope, and as though not knowing asked whence he had it; he set forth the sum of the matter, and declared that his Church had received it, in the order I have described, from the Church of Canterbury. Being made more certain concerning the matter, I thought it would be pleasing to some to insert this into this little work, although I was not unaware that in doing this I was departing from the proposed course of the narrative. This being done, let us return to the journey begun. He goes with the Pope to Rome

[38] The Council being finished, we departed from Bari, not leaving the Pope's company until Rome. Meanwhile returned the messenger whom we said above was sent from Rome to the King of England, reporting that the King himself, having somehow received the Pope's letter, refused by no means to receive Anselm's letters; nay rather, having learned that he was his man, had sworn by the face of God, that if he did not quickly leave his land, without retraction he would have his eyes plucked out. [where a messenger returning the cause of despoiled Anselm to the King of England,] But after some days, after we had returned to Rome, William came, sent by the King, of whom we made mention at the departure from England, to answer to the Lord Pope about the letters which he had sent for Anselm. He was therefore saying to the Pontiff: My lord the King sends word to you, that it is no small wonder to him, that it could even fall into your mind, that you should interpellate him for the restoration of Anselm's goods. And he added: If you seek the cause, this is it. When he wished to depart from his land, he openly threatened that, upon his departing, he would take the whole Archbishopric into his own dominion. Since therefore, constrained even by these threats, he would not cease from going out, he thinks he acted justly in what he did, and is unjustly reprehended. To these things the Pope: Does he, he said, accuse him of anything else? He replied: No. O wonder! he said, Who ever heard such things? For this alone, he has despoiled the Primate of the Kingdom of all his goods, because he would not cease from visiting the holy Mother of all, the Roman Church, nor being able to prove it to the Pope, truly and without any ambiguity we can say, from the beginning of the world such a thing has not been heard of. And for such an answer, wondrous man, hast thou wearied thyself here? Return, as quickly as possible, return; and charge him on the part of St. Peter, that, all contradiction being put away, he wholly re-invest him in all his goods, if he refuses to be excommunicated. Accordingly, cause that he make known to me what he wishes concerning this before the Council which I am about to celebrate in the third week of Easter f in this city: otherwise let him know most certainly that he will be punished in that same Council by the sentence of condemnation which he has merited. But he: Before I depart, I will deal with thee more secretly. The same William therefore remained there for several days, He obtains respite for his lord, prudently giving effort to make these and those favorers of his cause: and to satisfy the will of his lord, giving and promising gifts to those whom he perceived to have it at heart, esteeming them as little. The Roman Pontiff therefore was drawn away from his sentence: and at William's wish, gave respite until the feast of St. Michael to the King. g These things were done in the very solemnities of the Nativity of Christ.

[39] Which seeing, we perceived that we were vainly awaiting there a Council which would bring no help; Anselm, permission to depart being denied, and asking permission we determined to return to Lyon: which permission, when we could by no means obtain it, we remained at Rome until the appointed time of the Council, continually dwelling about the Pope, and living as it were in common: for there seemed to be not two but one court of both men: whence the Pope himself frequently came to Anselm, gladly passing time with him, and paying court to him. He also gave him a lodging, in which we dwelt, by such right that if at any time he should return to Rome, against all men he might claim it for himself. He in the assembly of Nobles, in processions, in stations, always and everywhere was second after the Pope, honored before all, accepted by all, and himself submitted to all in simple humility.

[40] He attends the Roman Council But when the Council had come; and the Bishops who had come from Italy and Gaul were claiming their Sees by custom, there was none who could say he had either heard or seen the Archbishop of Canterbury before this attend a Roman Council, or know in what place he should then sit, by the command of the Pope, a seat was placed for him in the h Corona, which place is wont to be held of no obscure honor in such an assembly. Therefore while in the very Council many things were being treated, many disposed, many decreed to be observed, yet they were not clearly understood by all, partly on account of the immensity of the assembly, partly on account of the noise and clamor of those entering and leaving from the body of St. Peter; the supreme of Pontiffs himself commanded Reingerus, Bishop of Lucca by name, that standing in the midst more eminent than the rest, with the sonorous voice in which he excelled, he should distinctly set down in the ears of all what had been decreed. He obeys the command of him who presided. But when some chapters had been eloquently set forth in the hearing of all, suddenly, to the wonder of all, in face, voice, and gesture of body he was changed into another bearing: whence the keenness of his lights being directed upon those sitting round, he could no longer dissimulate the grief of his wounded mind. The series of decrees therefore which he had undertaken to expound being broken, he brought in saying: But what, forsooth, are we to do? We burden our subjects with commands, and we do not meet the iniquitous cruelties of tyrants. For the oppressions which they themselves inflict by their tyranny upon the Churches, and the despoilings of the persons who have been appointed to protect them, are daily referred to this See; in which the Bishop of Lucca pleads for him: counsels and helps, as from the Head of all, are sought: but with what effect these things end, alas! the whole world knows and complains thereof. From the most remote parts of this world, lo, one among us, resting in modest silence, sits meek; whose silence is a great cry, whose humility and patience, the more bowed down and gentle it is, so much the more sublime it is before God, and the more fervent toward us; this one, this one, I say, most cruelly afflicted, most unjustly despoiled of all his goods, has come hither, demanding the judgment and equity of the Apostolic See concerning his business. This is now the second year i since he came hither; but has he hitherto found help? If you do not all know of whom I speak, it is Anselm, Archbishop of the English region. These things having been said, he struck the Pastoral staff which he held in his hand three times upon the pavement, showing openly to all the indignation of his spirit, his lips and teeth pressed together with an outburst of murmur. To these things the Pope, nodding to him, said: Brother Reinger, It suffices, it suffices: good counsel shall be taken concerning this matter. But he, drawing in his breath upon him, said: And indeed it is expedient: for otherwise it shall not pass by him who judges just things. Then being admonished to finish telling the Council's Decrees, he resumed his words; and at the end of his speaking, lest the injury inflicted on Anselm should be made light of, he repeated, admonished, and sat down. All these things, when Father Anselm had heard, and at length toward the end of his words had understood the things said of himself, he was exceedingly astonished; knowing that he had neither spoken of the matter to any man, nor had it proceeded from himself or any of his men that he should say such things. He sat therefore as he was wont, silently listening.

[41] k But among the last things of the Synod, the things which ought to be cut away having now been cut away, and those which seemed ought to be established having been established; against the adversaries of the holy Church, the Pope together with the whole Council hurled forth the sentence of excommunication; by which sentence all laymen also, and under excommunication Investitures are forbidden, giving investitures of Churches, and all receiving the same investitures from their hands, and likewise all consecrating in this manner to the office of the honor so given, he included in like manner. He nevertheless bound under the bond of the same anathema those who, for ecclesiastical honors, become the men of laymen, saying it seemed too execrable that hands, which had grown to so great an eminence, that, what was granted to no Angel, by their ministry they create God who creates all things, and offer the same in his sight, for the redemption and salvation of the whole world, to the sight of God the supreme Father; should be thrust down into this ignominy, that they should become handmaids of those hands, which day and night are defiled with obscene pollutions, and are stained, being given over to robberies and to unjust shedding of bloods. To these things we were present; these things we beheld; these things we heard to be acclaimed by all, Let it be done, Let it be done; and at these things we know the Council to have been consummated.

[42] On the next day, permission being received, we departed from Rome, having gained no judgment or help, besides what we have said, through the Roman Prelate. St. Anselm returns to Lyon: The way of returning was at that time subject to many perils; but, the Lord protecting us, we escaped all the perils, and came unharmed to Lyon: where being received with the greatest veneration and joy, and being detained by the Pontiff of the city, we established our dwelling there, all confidence being lost of returning further, in the time of King William, to England. Anselm was held there, not as a guest or pilgrim, but as a native and truly the Lord of the place; whence the Pontiff of the city himself, in his presence, wished nowhere to preside in his own place; but, with Anselm presiding everywhere, in the place and office of an inferior and Suffragan, led by wondrous humility, he served. Anselm celebrated festivals, sacred Orders, dedications of Churches, and administered all Pontifical offices. But when many, having learned the greatness of his benevolence, ran to him; and asked that the Sacrament of the imposition of the Bishop's hand should be bestowed upon themselves and theirs from him; he, who in the administrations of the Episcopal offices always awaited the nod of the Pontiff, He is asked to exercise Pontifical offices in his diocese. replied with gentle affability, that it was not for him to presume such a thing in another Bishop's Parish, without his being consulted. When they understood him to be acting with reason in this, forthwith they send messengers to their Bishop: and, making known with what benignity the man had answered their prayers, they beg him to be asked for themselves. He, being therefore entreated on the matter by the Pontiff, nay rather throughout his whole Parish, this and other Pontifical offices being placed in the deliberation of his will, suffered all to be admitted, none to depart

free from the grace of his Sacrament. Frequent therefore was the concourse of peoples, and sometimes in this alone a whole day was spent, so that we, who ministered to him, were often wearied with grievous tedium, he himself always being of joyful and cheerful countenance. And there grew up in him from these things a certain wondrous and unheard-of love of all, and his goodness was divulged round about.

[43] Meanwhile, fame dispersed through the peoples that Urban, Prelate of the Apostolic See, had made an end to his present life. He died indeed before meanwhile Pope Urban dies he received the replies which he was awaiting from the King of the English concerning Anselm's affairs. Which departure from life, when it sounded in the ears of the same King, he answered: Let him have God's hatred, whoever cares concerning this. And he added: He who now is Pope l, of what sort is he? To whom, when it was said that in some things he was like Anselm the Archbishop, he said: By the face of God, if he is such, he is of no account. Nevertheless, let him be now as he is by himself, because by this and this, his Papacy is not risen at this time over me: I, meanwhile possessed of my liberty, will do what I please: for he did not think that the Apostolic of the world could in his kingdom have any right whatever, unless permitted by himself. How therefore he afterward bore himself to one hastening to other things, and William King of England it is not opportune to write. Nevertheless, the liberty of which he boasted himself to be possessed, he was not permitted long to enjoy: for before the year had passed, being stricken by an unlooked-for and sudden death, he lost it. For October heard him boasting; the second day of the following August saw him expiring. For on that day, having breakfasted in the morning, he went into m the forest to hunt, and there, being struck in the heart with an arrow, impenitent and unconfessed, he died on the spot, and was soon deserted by every man. Whether this arrow, as some say, being thrown, struck him; or, as more affirm, killed him as he stumbled on his feet and fell upon it, we think it idle to inquire, since it is enough to know that he was laid low and slain by the just judgment of God n. Here comes to mind what this King once said, as we related above, to the Bishop of Rochester: namely, that God would never have good of him for the evil which he should do to him; and I consider what God afterward did to him, while he lived in this present life. For it is known that from the time he spoke those words, the languor being removed by which it is known he was oppressed, he was so prospered in depressing and subduing enemies, in acquiring lands, in exercising his pleasures, that you would have thought everything smiled upon him. The wind moreover, and the sea itself, seemed to obey him. I speak the truth, I do not lie; for when he wished to cross from England into Normandy, or to return thence again, as his will bore him; soon, upon his arriving and approaching the sea, every tempest, which had sometimes raged fiercely, was calmed, and with wondrous tranquility served him as he crossed. What more? I confess he was so fortunate in all things, as if God had answered his words in this manner: If, as thou sayest, for evil I shall never have thee good; I will try whether at least for good I can have thee good; and therefore in every thing which thou esteemest good, I will fulfill thy will. But what? To such a degree did he profit from his successes, that (as those who were present at his deeds day and night testify) he never rose from bed, or placed himself on his bed, without being, either upon placing himself or rising, always worse than himself. Wherefore when he neither wished to be corrected by evil, nor could be drawn by good to act well, lest he should rage for a long time with fury to the destruction of the good; the just Judge, by compendious and momentary death, withdrew him from this life.

ANNOTATIONS.

BOOK III.

CHAPTER I.

Henry being made King, the return to the Archbishopric: the nuptials of the King celebrated: the kingdom established against his brother Robert.

In the second a therefore year from when we came from Rome to Lyon, which was the third year of our exile, there came to Anselm, now spending the third day in the monastery which is called b Chaise-Dieu, two monks, one of Canterbury and another of Bec, St. Anselm weeps at the death of the King: announcing to him the departure from life of the often-mentioned King William. At which he, stricken with vehement stupor, was soon shaken into the most bitter weeping. Seeing which we marveled much: but he, his sobs interrupting his words, asserted in the very truth, which is not fitting for a servant of God to transgress; that, if this he could effect, he would much rather choose himself in body, than that he should have been as he was, dead.

[2] After these things we having returned to Lyon, behold, another of the Brothers of the Church of Canterbury came, bearing letters, offering prayers, Being recalled by the Canterburians, in which he is earnestly called upon by the Mother Church of the English, that, the tyrant being extinguished, he would deign, the delay being broken, to visit his sons and console them. Counsel therefore on the matter being heard from the aforesaid reverend Hugh, the Bishop of that city, he entered upon the journey of returning to England; the Pontiff himself, and all the people of the land being grieved at this, and wishing by every means, unless it should run contrary to reason, to forbid that it should be done: for they saw themselves deprived of great solace at his departure. They followed him from villa to villa, for several days, as well men as women, each one eagerly running, and uttering groaning voices for their desolation. and invited by letters of King Henry We had not yet come to Cluny, and nevertheless another messenger, on the part of the new King of the English and the Nobles of the kingdom, meeting the Father, reproved his delays in coming; reporting that the whole land at his coming was astonished, and that all the business of the kingdom, referred to his hearing and disposition, lay deferred. Whose words the letters of the King, which he had brought, attesting and explaining more fully what was said, contained the prayers and vows of the King himself, greatly asking the man to come quickly, and promising to subject himself and his kingdom to his counsel and moderation. These things, and more of this kind than I would care to say, compelled us to hasten to our country.

[3] Therefore, with a most prosperous course having crossed the perils of the sea, on the ninth of the Kalends of October we landed at Dover, and with huge joy we found the whole land exulting at Anselm's coming. He comes to Dover September 23, with great joy of all. For a certain hope as of a new resurrection was rising in the minds of each, by which each one was promising himself both liberation from the oppression of the calamity still hot, and an entrance into the state of desired prosperity. Which hope chiefly proceeded from this, that Henry, who had then newly succeeded his deceased brother in the kingdom, on the very day of his consecration, had promised that he would keep for all the people good and holy laws; and that he would forbid and overthrow all the oppressions and iniquities which had arisen under his brother, in all his dominion, both in Churches and in secular affairs; and that he had commanded all these things, confirmed by the interposition of an oath, under the document of letters strengthened by the testimony of his seal, to be divulged throughout the whole kingdom. The presence nevertheless of the common Father of all added now no small strength to that hope in the minds of men, who recognized his constant probity, and expected with attentive senses that certain holy things for reforming the state of Christian Religion, which after the death of Archbishop Lanfranc of venerable memory had fallen in many things, should proceed and be established by him shortly.

[4] But when a few days after his return he had come to Salisbury to the King, and had been joyfully received by him, and he had acquiesced in his reasoning c by which he excused himself, He differs from the King on account of investiture: why in receiving the blessing of the royal dignity he had not awaited him, whose right he knew it to be; he was asked to do homage to the King according to the custom of his predecessors, and to receive the Archbishopric from his hand. To which when he answered that he neither would nor could in any way give assent; and they asking, Why? he forthwith made known by manifest narrative what he had received on these and certain other matters in the Roman Council; and so

subjoining he said: If the Lord King will accept these things, and keep them when accepted, there will be good and firm peace between us: but if not, I do not see my remaining in England to be either useful or honorable, especially since, if he shall give Bishoprics or Abbacies, it will be necessary that I be wholly deprived of communion both with him and with those who receive them. For I did not return to England for this cause, that if he himself will not obey the Roman Pontiff I should dwell in it. Whence let him say what he wishes, I beseech, that I may know whither to turn myself. He admits respite while a response is sought from Rome. At these things the King was gravely disturbed. For it seemed grievous to him to lose the Investitures of the Churches and the homages of the Prelates; no less grievous that Anselm should depart from the kingdom, he himself being not yet fully confirmed in the kingdom. For in the one he seemed as if he were losing half his kingdom; in the other he feared lest Anselm should approach his brother Robert, who had then returned to Normandy from Jerusalem, and, leading him into the subjection of the Apostolic See, which he knew to be very easy to do, should make him King of England. Concerning words therefore moved on both sides, a respite until Easter was asked; that both sides might send to Rome to change the Apostolic Decrees into the former usage of the kingdom; and, meanwhile, the Churches of England remaining in the state in which they were, Anselm, with the lands restored which the dead King had taken from the Church of Canterbury, should be reinvested in all his goods; and so it should come about, that if the Pope could not be bent from his sentence, the sum of the whole business should return to the state in which they then were. These things Anselm, although he knew and foretold to be frivolous, and to tend to nothing useful; yet that he might not strike any suspicion against himself into the new King or the Princes, whether concerning the translation of the Kingdom or from elsewhere, suffered himself to be won by their prayers; and assented to what they wished; and the court being dismissed, he withdrew in peace to his own affairs.

[5] d Hence a few days being interposed, Matilda, daughter of Malcolm most noble King of the Scots, In the matter of the royal marriage he proceeds prudently, and of Margaret, who is known to have sprung from the seed of the Kings of the English, married the aforesaid Henry King of the English. For that same Margaret was daughter of Edward, son of King Edmund, who was son of King Ethelred, son of the most glorious King Edgar, of whom mention was made at the head of this work. The business therefore of this union, although it does not, as may perhaps seem to some, at all concern the intention of the proposed work; yet because it was administered by Anselm (for he both blessed them in marriage, and consecrated her at the same time as Queen) I think it should be briefly described how it was done. And this has come chiefly into our will, because some portion of men, as we ourselves have heard, have blasphemed Anselm as having deviated from rectitude in this. For the same Matilda, being nourished and brought up from infancy among nuns in a monastery, was believed by many to have been offered by her parents to the service of God, because she had been seen publicly veiled after the manner of those among whom she lived. Which thing, while she, having now long since laid aside the veil, was loved by the King, when the mouths of many were loosed, and they kept him back from the desired embraces; she approached Anselm, on whose nod all in this were awaiting, and asked counsel and help concerning the matter with submissive prayer. The bride was Matilda, daughter of the King of Scotland. To whom he, casting up the fame that was borne about, affirmed that by no reason was he ever to be turned to this, that he should take a bride of God, and join her in marriage to an earthly man. She refers, and utterly denies having been offered; denies also that she had ever once of her own will been veiled, and if he will not believe otherwise, offers herself to prove these things by the judgment of the whole Church of the English. Nevertheless, she said, I do not deny that I wore the veil. For when I was a young girl, and was under the rod of my aunt Christina, whom thou well knowest; she, for the sake of preserving my body, against the raging lust of the Normans, at that time laying snares for the modesty of every one, was wont to place a black little cloth upon my head, and when I cast it off, often to torture and dishonor me with sharp blows and too obscene reproaches of words. Once in a monastery she was forced to put a veil on her head: Which cloth indeed in her presence I bore groaning and trembling: but soon, as I could withdraw myself from her sight, having snatched it, I was wont to cast it on the ground, to trample it with my feet, and thus, although unwisely, to rage in the hatred with which I burned against it. By this, by no other means, my conscience being witness, was I veiled. And if anyone say I was offered; and of what sort this is can be gathered from this, that, as very many who still survive know, my father when he had by chance seen me, as I said, veiled; kindled with fury, laying his hand on the veil he snatched it, and tearing it to pieces, he called down the hatred of God upon her who had imposed it on me; protesting that he had rather predestined me for Count Alan e as wife, than for the company of nuns. This is the ground on which my cause is calumniated: which I beg thy prudence to weigh, and to act for me as thy paternity knows it ought to act. What more? Anselm defers to give sentence, and pronounces that the cause should be determined by the judgment of the religious persons of the kingdom. On the appointed day therefore, there come together at his nod, Bishops, Abbots, all the Nobles, and men of the religious order, in the villa of St. Andrew of Rochester, which is called Lambeth, to which place also the tenor of the present business had then brought him. The cause therefore was brought forth according to the aforewritten order. Suitable witnesses come forward on this side and that, testifying the girl's words, grounded on pure truth. To these are added two Archdeacons, namely William of Canterbury, and Humbald of Salisbury, whom Father Anselm had directed to f Wilton, where she had been educated, to investigate the certainty of this matter: which the assembly of Bishops, who publicly testified that they had most diligently inquired into the matter from the Sisters, and could gather from them nothing which would oppose the narrated account. Anselm therefore admonishes and by Christian obedience commands all, that no favor or fear should turn any from the truth: but as really in the cause of God, that it may be justly determined, let each one bring help to the best of his powers: lest, far be it, he said, any sentence of such judgment should go forth, by the example of which in coming times, either any should be unjustly deprived of his liberty; or God should be by injury defrauded of those things which ought to be of his right. All shout that it should be so done, and promise that they would do no otherwise. The Father therefore alone being removed from the Assembly, the Church of England which had convened into one treats of pronouncing sentence. Then he being reverently brought into the midst, it was set forth what the common consent of all had found concerning the business. They say that, the matter being considered, it seemed to them established, and that they were prepared to prove this, that the maiden could by no sentence be lawfully bound for her cause, but might, in whatever way she will lawfully, enjoy the freedom of her body. Which although, they say, we could prove by light argument, yet because there is no need, we pass it over, holding a like sentence of this judgment firmer than our arguments, promulgated by your Predecessor of venerable memory, both Father and Master to us, Lanfranc, in a similar case. For when that great William first conquered this land, many of his men, applauding themselves for so great a victory, and supposing that all things ought to obey and be subject to their will and lust, began to rage with unspeakable lust not only against the possessions of the vanquished, but even against matrons and virgins, wherever opportunity offered itself to them. Which some foreseeing, and fearing for their own modesty, sought the monasteries of virgins, and having received the veil, protected themselves from so great infamy among them. Which disaster, when afterward it was allayed and peace was given to affairs according to the quality of the time, it was asked of the same Father Lanfranc, what he himself thought concerning those who in such refuge had preserved their modesty; namely, whether they were to be constrained in the monastery to hold the veil which they had received, or not. But he himself resolved that same question by the counsel of a general Council in such a way, by the example of Lanfranc, that to them, for the chastity which by showing so manifest a thing they had testified that they loved, he judged that due reverence rather should be shown; than that any continence of religion to be kept should be violently forced upon them, unless they sought it by their own will. And they added: We were present at these things, we heard these things approved by wise men, and we wish these things to prevail in the present business, and we ask them to be strengthened. For although we know that the cause of those is lighter than of this one, in that those voluntarily, this one under compulsion, wore the veil for the same reason; yet lest anyone think that we are being led by favor toward any, we will not proceed further in judgment, content with this alone, that what availed in the greater should avail in the lesser. Then Anselm to these things: Ye know what I have admonished, what I have commanded, and what ye have promised. When therefore according to what has seemed more just to you, ye have judged in common, He declares her free: as ye assert, I do not reject your judgment, but I receive it the more surely, because I hear it supported by the authority of so great a Father. She thereupon is brought into the midst, hears with a kindly countenance the things that have been done and embraces them, begs in few words that a hearing be granted her. Speaking therefore she offered herself to prove either by oath or by other ecclesiastical law which they should rather choose, that her already determined reasoning was grounded on solid truth. Which she confesses she will do not because she thinks she is not believed; but that she may cut off from malevolent men every occasion henceforth of blaspheming. It is answered, there was no need of these things, since if an evil man from the evil treasure of his heart shall bring forth evil things, he will be more quickly suppressed by the very truth, already proved and strengthened by the confirmation of so great persons. Having then obtained the address and blessing of Anselm, she departed, and a few days having rolled by, she is, as I have said, made Queen and wife. But since the very union was to be done and confirmed according to the rite of the Church, the Father himself, standing higher than the rest, taught in common the whole Nobility of the kingdom and the lesser people surrounding for this very cause, and those surrounding the King and her before the doors of the Church, and Anselm, after the banns having been repeated, joins her to the King. in what order the cause of the virgin, which fame had divulged, had been aired and determined by the Bishops and Religious persons. Which being done, by admonishing, by the authority of God, he commanded, that if anyone thought otherwise concerning that business than the sentence had borne (namely whence it could be shown that this union ought not to be done, according to the Christian law) without any hesitation, saving the peace of all, he should bring it forth in their presence. To which, all crying out in one voice, that the matter had been justly determined, nor did anything reside in it, whence anyone, unless perhaps led by malice, could rightly move any calumny; they were lawfully joined together, with the honor becoming a King and Queen. Behold the order of the deed, the truth of my conscience being witness; as I, being present, have heard and seen it, declining to no side, I have described,

setting forth the maiden's words only in such a way, that I neither assert they were true nor otherwise. If therefore any shall further wish to say that Anselm in these things did anything against what was right, let him see to it. But we, who have known his heart in this and in many things, bear witness to him, that, as he himself was wont to confess, he neither knew nor was able at that time, in this matter, to act better or more justly than he did. g

[6] In the same year there came into England Guy, Archbishop of Vienne, about to perform, as he said, the Legation of all Britain, The Apostolic Legate returns with his business unaccomplished. by the precept and authority of the Apostolic See. Which, being heard throughout England, came as a matter of wonder to all: all knowing that it was unheard of in Britain that any man of any kind should perform the functions of the Apostolic over them, except only the Archbishop of Canterbury. Wherefore as he came, so he returned, being received by no one as Legate, nor performing any office of a Legate. Thence, when the time of the respites had come to h Easter, and the messengers who had been sent to Rome had not yet returned, the respites were deferred until their arrival.

[7] But in the following solemnity of Pentecost, the fame of the coming of Count Robert, the King's brother, going before, moved all the Royal Court, Lest the Princes should turn to Robert, the King's brother, and stirred the minds of certain ones, as afterward became clear, into different directions. The King therefore holding the Princes suspect, and the Princes the King; he indeed suspecting them lest they should leap away from him in unstable faith, as happens; and they fearing him, lest, being everywhere in peace, he should rage against them with savage laws; it was done by counsel that such certainty should be made on this side and that, which should on both sides exclude what was feared. But when it came to the pledging of faith of the King, the whole nobility of the kingdom with the multitude of the people placed Anselm in the midst between themselves and the King, so that he should, hand placed into hand, promise in their stead, that he would administer all his kingdom in all things by just and holy laws, so long as he lived. This being done each man applauded himself as if of security. But after the certainty of the coming of his brother was made known to the King, forthwith he, gathering the army of the whole land, resolutely determined that he must meet him in war. Now the army was great and strong, and around the King Father Anselm faithfully kept watch with his men in the expedition. But when it rang out that Robert himself with his companions had crossed, immediately the greater men of the kingdom, as if unmindful of their pledge, prepared to transfer themselves to him, leaving the King. Which Anselm knowing for certain by report, grieved; and so much the more, lest any adversity should happen to the King, he began to attend. But so great a man, what should he do about such men, knew not: for he could not publicly accuse any of such a crime when no witnesses were present; and he did not dare by keeping silence to nurse the crime itself, lest having been made perjurers they should seduce the King. The King himself, being suspicious not only of the loss of his Kingdom, but also of his life, was able to trust none, to rely in nothing except in Anselm: are held back by the authority of St. Anselm alone, whence he often came to him, and brought to him those Princes whom he feared most to fall away from him; that, having heard his word, he himself might be relieved from fear, and fear might be struck into them, if they should in any degree fall from the faith they had pledged to him. He therefore most earnestly promised Anselm that he would leave to him the rights of exercising all Christianity in England, and would perpetually obey the decrees and commands of the Apostolic See. These things being thus, Anselm, all the Princes being gathered, all calumny being put to silence, the whole multitude of the surrounding army together with them, taught them by such indissoluble reasoning of words, how execrable they would be to God and to every good man, who should in any way violate the faith they owed to their Prince; that all, perceiving him to walk in the path of virtue, forthwith chose, life being despised, not rather to fall by death, than by violated faith to seduce the King. Wherefore it may be confessed with undoubted assertion, that if after the grace of God, the fidelity and diligence of Anselm had not intervened, King Henry at that time would have lost the right to the English kingdom. Robert therefore, having lost the confidence which he had in the betrayal of the Princes, and not reckoning Anselm's excommunication a light matter, which he knew certainly would be hurled against him as an invader (unless he desisted from his undertaking) acquiesced in peace, and returned to fraternal love, and the army was dismissed to its own places.

ANNOTATIONS.

Concerning which Henry, because I have made mention and there will be no other place to relate it, although I may seem to digress much from the narrative begun, yet I will say something worthy of memory. He narrates how Anselm He therefore being confirmed in the kingdom, wished to have as wife a certain girl, daughter of the King of Scotland: and he said to Lord Anselm, at that time the venerable Archbishop of the city of Canterbury, that he should bless her for him, and blessed by solemn nuptials, join her to him in marriage. The Archbishop replied that he would not bless her, nor by his counsel would the King join her to him in marriage, since she had worn, as he himself had heard for true, the veil of nuns upon her head, by which she had shown herself to be rather the bride of a heavenly King than of an earthly one. The King on the contrary said that he had promised and also by an oath confirmed to her father, that he would take her as wife; and therefore for preserving his oath he would not dismiss her, unless it had been determined by canonical judgment: and he commanded that, the Archbishop of York being summoned, a council of Bishops, Abbots, and ecclesiastical persons of all England should be gathered, for determining so great a business by ecclesiastical censure. In the general council therefore that Abbess was questioned, the Abbess of Wilton being heard, in whose monastery that girl had been brought up, whether in truth, after the manner of nuns, with a veil placed upon her head, she had been consecrated by Episcopal blessing. The Abbess replied publicly before all: In truth her father commended her to me, not that she should become a nun, but only that in our church, for caution's sake, with our other foreign girls, she should be nurtured and taught letters. But when she had grown, it was announced to me one day that King William, the brother of my lord Henry, who was then living, had come for the sake of seeing her; and with his soldiers had already dismounted before the door of our church, and had commanded the doors to be opened to him for the sake of praying. Hearing this and being greatly terrified lest perchance she, being young, should please the King; and the King unrestrained, who wished at once to do whatever occurred to him, having seen the beauty of the girl should do some unlawful violence to her, the occasion of the imposed veil being narrated, who had so suddenly and unexpectedly come for the sake of seeing her; I led her into a more secret chamber: I opened the matter to her as it was, and with her willing I placed a veil upon her head, so that on seeing it the King might be recalled from an unlawful embrace. Nor did my hope deceive me. For the King, having entered our cloister for the sake of seeing the roses and other flowering herbs; as soon as he saw her, with our other girls wearing a veil on her head, went out, and withdrew from the church; openly showing that he had not come except for her sake. But when the girl's father within the same week had come to our church, and had seen the veil upon his daughter's head; angered he tore the veil, and cast it to the ground and trampled it with his feet; and led his daughter away with him. The Abbess being then asked how many years old the girl was at the time; she replied, she could have been twelve. Then the King admonishing the Archbishop, that he should command the judgment to be made according to this; the Bishops and Abbots, counsel being received and various chapters of the Canons being read, in common judged, by the sentence of the Council that for such a deed marriage was not to be forbidden; since so long as she had been under the tutelage of her father within the lawful age, nothing was permitted to her to do without his assent. The judgment being finished, the King asked the Archbishop, if he wished to call anything in question in it. Lord Anselm replied, that he would not call it in question, since they had indeed judged according to the decrees of the canons. Then the King, Since, he said, you praise the judgment, I wish that you betroth the girl to me. But Lord Anselm: The judgment, the judgment, he said, I do not rebuke; he pronounced the girl free, yet dissuaded the marriage; but if your Majesty would believe me, I would counsel that you not take her: since however it came to pass, yet she bore a veil upon her head; and you can sufficiently find for yourself from among the daughters of Kings or Counts. But the King persisting in what he had conceived, that most holy man added: You indeed, Lord King, setting aside my counsel, will do what shall please you: but he who shall live longer, I think, will see that England will not long rejoice in the offspring which shall be born of her. These things I heard him say as a young man, and now I see that for the most part they have come to pass. The King therefore begot by her two sons and one daughter, of whom the sons being now adolescents, prophesying from truth concerning the offspring to be had, while they were returning from Normandy to England, the ship being broken perished at sea with many others; but the daughter, sent to him by her father with many riches, Emperor Henry took as wife, and celebrated the nuptials at Liège with great glory: but with one son begotten by her, being overtaken by quick death, he left her a widow, who being widowed again married the Count of Anjou. When suddenly, her father having died in the city of Rouen, the nobles of the English set Stephen

Count of Boulogne, the brother of Count Theobald of Champagne, as King over them. Whence Robert, the son of King Henry by a concubine, being gravely indignant, openly rebelled against him; and having captured him in battle, he shut him up bound in a certain castle, which his father had given him; and he sent word to his sister, that with her son she should quickly cross over to England and take up the paternal kingdom, that England would not long rejoice in her. She, thinking to find all things prosperous, quickly crossed over: but found otherwise than she had believed: for Stephen's wife, with the Princes joined to her, strongly resisted her. Stephen himself also, after a few days, by certain agreements being reconciled to Robert and being led out of his chains, again obtained the kingdom of the English. And so the daughter of King Henry groaned that she was deceived by vain hope. And of things to come indeed we are uncertain: but this one thing we openly see, that according to the Prophecy of Lord Anselm, England has not long rejoiced in the offspring of that Queen, who after wearing the veil had married Henry: nay rather, having been laid waste and oppressed by long sedition, has come from her former riches to great poverty. Not therefore to be despised, but rather to be revered and feared are the words of the wise and of the Prelates of the Church; since both the aforesaid prophecy of Pope Leo concerning Count Baldwin of Flanders, who married a kinswoman, and the following one of Lord Anselm concerning the King of the English, are manifestly true. Thus far Hermann, at any rate before the year 1153 in which King Stephen died: to illustrating whose words there is no time to linger; we say only that we had them transcribed from the original by Joseph Ignatius of St. Anthony, a Discalced Carmelite, and that an error had to be corrected in them, by which the girl's father was repeatedly called King David, who was her brother; nor did he obtain the kingdom until the 24th year from his father's death, and the 20th from these nuptials, namely in the year of Christ 1121, being the youngest of all the sons of Malcolm.

CHAPTER II.

A dissension arising with the King on account of Investiture. On both sides messengers sent to Rome.

[8] Thereafter, while all attentively awaited something worthy of so great a benefit to come from the King toward Anselm; A response from Pope Paschal being brought from Rome behold, he is commanded to come to the King's Court, to give answer on the business concerning which respites had been deferred. For the messengers now returned from Rome, brought letters sent by Pope Paschal, who had succeeded Urban, to the King: which things are contained in them, the text of the letters subjoined below will declare.

[9] Paschal, Bishop, Servant of the Servants of God, to his beloved son Henry, King of the English, greeting and Apostolic blessing. disapproving royal investitures, The words of thy Legation, most dear son, we have gladly received; but we would wish the obedience of one promising. In which indeed thou didst promise to the Holy Roman Church those things in thy kingdom, which she had had in thy father's time; requiring those honors, which in the time of our predecessors thy father had had. Which things indeed all on the surface seemed pleasing: inwardly examined, and set forth by the voices of thy Legate, they appeared grave and most vehement. For thou didst ask, that the right and power of appointing Bishops and Abbots by investiture be granted thee by the Roman Church, and that which the almighty Lord testifies to be done by himself alone, that should be done by the Royal power: for the Lord says, I am the door; through me if any man enter in, he shall be saved. John 10:9 But when Kings arrogate to themselves that they are the door of the Church, it indeed comes about that those who enter the Church through them, are not pastors, but thieves and robbers; the same Lord saying: He that entereth not by the door into the sheepfold of the sheep, but climbeth up some other way, is a thief and a robber. John 10:1 And indeed if thy beloved were asking from us something great, which could be granted with God, with justice, with the salvation of our Order, we should readily indeed grant it: but this is so grave, as by writings so unworthy, that by no reason may the Catholic Church admit it. Blessed Ambrose could more easily be forced to any extremes, than to permit imperial power over the Church. For he replied: Burden not thyself, O Emperor, that thou shouldst think thyself to have any imperial right in those things which are divine: lift not thyself up; but if thou wilt reign longer, be subject to God. It is written, the things that are God's to God, the things that are Caesar's to Caesar. Matt. 22:21 To the Emperor pertain the palaces, to the Priest the Churches; to thee is committed the right of the public walls, not of the sacred. What hast thou to do with an adulteress? For she is an adulteress who is not coupled by lawful marriage. Hearest thou, O King, that a Church is called adulterous which has not lawfully married: for each Bishop is esteemed the spouse of the Church, according to that Scripture, in which from a brother's wife a brother is commanded to raise up sons not of his own name, and the despiser of the spouse is commanded to be unshod by the future spouse. Deut. 25:5 Thou seest therefore, O King, how ignominious, how perilous it is that by her sons the mother should be polluted with adultery! If therefore thou art a son of the Church, which surely every Catholic Christian is, suffer thy mother to obtain a lawful marriage; that not through man, but through God and man Christ, the Church may be coupled to her lawful spouse. For that by God Bishops are elected, when they are canonically elected, testifies the Apostle Paul saying: Neither doth any man take the honor to himself, but he that is called by God, as Aaron was. Heb. 5:4 And Blessed Ambrose: Rightly, he says, is it believed that he was chosen by divine judgment, whom all had asked for. And after a few words: Where the request of all agrees, we ought not to doubt, that there the Lord Jesus is both the author of the will and the arbiter of the petition, and the president of the ordination and the bestower of grace. Moreover the Prophet David speaking to the Church says: For thy fathers sons are born to thee, thou shalt make them princes over all the earth. Psal. 44:17 The Church begot the sons, the Church appointed the princes. We could bring forth other testimonies and examples from the sacred Scriptures, by which it would be established that the spouses and pastors of the Church, the Bishops, are not by the nod of secular powers, By Laws, but by Christ's disposition and the Church's judgment to be set before her. Whence also the Emperor Justinian sanctioned thus in the laws: For first it ought to be inquired concerning the life of the Bishop whether it be good, or reprehensible, and whether it be fortified by good testimonies, or not. And below: Let there be, he says, power for each one if he wishes to contradict: and indeed if before consecration a contradiction shall have been made, let not the Bishop be consecrated first, unless the inquiry concerning the contradiction has been made, and he who is called to the Bishopric appear from all sides innocent. Behold, what the Emperor pronounces to be of the whole people; this, the Regal power has invaded as its own. By the law of the same Emperor also it was provided, that neither departure nor entrance to the Emperor should be allowed to a Bishop without letters of the Metropolitan. and to reason contrary, Whom therefore thou oughtest not to admit into thy Court without letters of the Metropolitan, dost thou wish, O King, to set up as Prince in the Church? It is monstrous indeed that the son should beget the father, man should create God: for that in the sacred Scriptures Priests are called Gods, as Vicars of God, is manifest. Whence Constantine the Emperor of holy memory is described as not having dared to dispute concerning the causes of Bishops. On this account the holy Roman and Apostolic Church, through our predecessors, vigorously took care to oppose regal usurpation and the abominable investiture, and, afflicted by most grievous persecutions through tyrants, has not desisted even to our times. And we trust in the Lord, that neither in us shall Peter, the Prince of the Church and first of the Bishops, lose the power of his confidence. Moreover the Apostle Paul sets forth what should be the office of secular Powers and Kings in the Church, saying: For he is God's minister to thee for good. For he beareth not the sword in vain: for he is God's minister, an avenger in wrath upon him that doeth evil. Rom. 13:4 And the Apostle Peter, consenting in the same words, says: Whether it be to the King, as excellent, or to Governors, as sent by him for the punishment of evildoers, but the praise of the good. 1 Pet. 2:14 Amid these things, O King, let no profane persuasion of anyone creep upon thee, as though either we wished to diminish aught of thy power, or in the promotion of Bishops we wished to claim anything further for ourselves. and in other honest matters promising every favor; Nay rather if thou shalt desist from this for God, which is manifestly against God, which with God neither canst thou exercise, nor can we concede, either with our salvation or thine; whatever thou shalt hereafter ask, which we can with God, we will more willingly grant, and we shall more readily insist upon thy honor and exaltation. Nor do thou think that the pillar of thy power is weakened, if thou desist from this profane usurpation: nay rather then more strongly, then more robustly, then more honorably shalt thou reign, when in thy kingdom the divine authority shall reign. Then thou shalt more firmly obtain our friendship and familiarity, and shalt rejoice to have the blessed Apostles as guardians of thy kingdom. Nor shall we then be able to be absent in thy petitions, in which we shall feel the Lord, the favorer of our petitions, to be present. May the Almighty God himself, in whose hand are the hearts of Kings, be present at our exhortation, be present at thy hearing; that when according to his precepts thou shalt dispose thine actions, he himself may dispose thy kingdom by the stability and exaltation of his peace and honor. Amen.

[10] [The offended King commands that Anselm either accept investiture, or depart from the kingdom:] When therefore we had come to the court, the King, using the counsel of his brother and his brother's friends, who were inflamed with bitter hatred against Anselm, for the loss of the kingdom; exacted of him that either he should become his man; and consecrate according to the custom of his predecessors those to whom he said he would give Bishoprics or Abbacies; or depart from his land without retraction and in haste. To whom he answered: I have said how I was present at the Roman Council, and what I there received from the See of St. Peter. He denies that he will do either, If therefore I subject myself for any cause to the excommunication of which I became the reporter in this kingdom: to whom, I beseech, shall I henceforth be able to adhere, being by my own judgment excommunicated? The messengers sent to change these very things have returned with the business unaccomplished. Of these therefore, which with my salvation and honesty I cannot transgress, that I should become a transgressor, does not seem to be sound counsel. He replies: What is that to me? I do not wish to lose the usages of my predecessors, nor in my kingdom to endure anyone who is not mine. He said: I hear whither these things that are said tend: I am experienced in such matters. Nevertheless meanwhile not outside the land, as he himself commands; but to my Church I will go, and by doing

what I understand I ought to do, I shall consider whether anyone may wish to inflict any violence upon me or mine. Many things of this kind were done, but of all of them this was the sum. The Bishops and Princes of the kingdom, and he goes to Canterbury. as they had been wont to do under another King, bringing words this way and that, and striving in each thing to obey the Royal will, nay rather striving most earnestly that they should not be brought into subjection to the Roman Pontiff's obedience; Anselm returned to his own place, studying in all things to please God, and with grave contrition of heart groaning over the oppressions of the Churches of England.

[11] Not much time had flowed, and behold when the Father, secure of his own injuries, was somewhat fearing the losses to the Church, there were brought to him friendly letters sent by the King: in which, after the first address of salutation with an offering of perfect peace, he is asked to come to the King, who wished to moderate the sentence of the business done by other counsel. Being about to hear therefore, being called by new letters, whether perhaps God by his grace has touched his heart; whither he is summoned, he goes to Winchester, where with the Bishops and Princes of the land gathered together under one roof, it was agreed by common assent with Anselm; that under other respites other messengers more distinguished than the former should be sent from both sides to Rome, to set forth with living voice to the Roman Pontiff, that he must either of necessity withdraw from the sentence; or, Anselm with his men being driven out of England, lose the subjection of the whole kingdom, and the advantage which he was wont to have thence each year. From the Archbishop therefore were sent two monks, namely the aforesaid Baldwin of Bec, and Alexander of Canterbury; not indeed that by their prompting the Roman Pontiff should in any way depart from the rigor of justice on behalf of Anselm's cause, but partly that they might bring testimony to the Pope, to whom he could trust unhesitatingly, against the threats of the Court; partly that they might report to Anselm the certain sentence of the Apostolic See concerning the business. But to transact the business itself, three Bishops were sent by the King, namely Gerard, lately from the Bishopric of Hereford made Archbishop of York, Herbert a of Thetford, Robert b of Chester. But two of these Bishops had their own cause which drove them also to Rome, namely Gerard that of obtaining the pallium, and Herbert the purpose of recovering the care of Christianity, which had been taken from his Church, over the Abbey of St. c Edmund. For a few years before, Baldwin Abbot of that Monastery had gone to Rome, and had obtained from Pope Alexander d a privilege for that Abbey, through which he had made it free from the subjection of all Bishops, saving the obedience of the Primate. Which deed Lanfranc the Archbishop, taking ill, took the same privilege from the Abbot, nor was willing to return it to him except near the end of his life, moved by the prayers of many. The aforesaid Bishop therefore, taking ill that the Bishopric of Thetford or Norwich, in whose parish the same Abbey is known to be, was unjustly deprived of its right, as we said, thought to go to Rome; and if perchance he could, with the help of equity, to restore the Church over which he presided to its ancient dignity. This Herbert therefore, when his companions being left behind he had come to Burgundy with his men, and had energetically reached the parts of the Province of Lyon; was seized by a certain Guy, a very powerful and fierce man, and was accused by him that he was a Bishop from England, and that he was going to Rome to the damage of his lord Anselm, Archbishop of Canterbury. He denies; and is not believed. He persists in denying and swearing: but in vain. At length, the relics of the Saints being brought forth, he is compelled to swear upon them and assert, that by no reason at all would he knowingly do anything in Rome, which might be seen to be injurious to the honor or will of Father Anselm. After which, that he might deserve to be restored to the road with the peace and security of the man's escort, he left him, as is reported, about forty Marks of silver with ungrateful bounty, which as he went out of England he had rather thought would be aids to his business concerning the Church of St. Edmund at Rome.

[12] The length of the road being thereafter measured out, the Messengers come together to Rome; they lay before the Apostolic ears the cause of their arrival, according to the tenor which it bore; on bended knee they ask counsel for putting an end to so great an evil. He hears what is brought forth, and does not find words with which to express how much he marveled thereat. Yet when he was earnestly begged by the Bishops to take heed for his affairs, and to moderate the rigor of his predecessor's determined sentence, that there might be peace everywhere; he asserted that not for the redemption of his own head would he do this, saying indignantly: "Shall I destroy the Decrees, and Institutions of the holy Fathers, The messengers indicate the cause of their coming to the Pope, who writing back driven by the threats of one man?" He had ended with these things. Upon these things he directed letters written to the King and to Anselm, each his own: to the King among other things forbidding the investitures of Churches by the judgment of the Holy Spirit; and affectionately exhorting Anselm, to do what he was doing and to speak what he was speaking; the dignity of his Primacy being in all things firmed and strengthened by the authority of the Apostolic See. Which that they may be more clearly known, behold we set the Letters themselves before the eyes of the readers.

[13] Paschal, Bishop, Servant of the servants of God, to the most dear son Henry, King of the English, greeting and Apostolic blessing. We give thanks to the Lord King of Kings, who has raised thee to the kingdom by the good pleasure of his will, and with ineffable mercy has kept thee as a Christian King in the good pleasure of his will. We pray therefore that he may increase the good beginnings of thy reign for the better, and keep his gifts in thee even unto the end. For thou hast forsaken the impiety of thy brother the King, which thou beholdest terribly avenged by divine judgment. Thou hast restored the Churches to liberty, thou hast begun to honor the Clergy, and the Princes of the Clergy the Bishops, nay rather to venerate in them Christ the Lord. We trust therefore that thou shalt be of the same mind unto the end, He admonishes the King not to arrogate investitures to himself: and persist in the same probity; unless there be certain men of perverse mind, who are trying through the investitures of Bishops and Abbots to fit the heart of Kings to divine indignation. Whose counsels in this matter, as venom, are to be avoided by thee; lest thou offend him through whom Kings reign and the mighty decree just things. Whom indeed if thou shalt have propitious, thou shalt reign happily, and shalt obtain whole power and riches. Whom if, which be far from thee, thou shalt offend; not the counsels of Nobles, not the aids of soldiers, not arms, not riches, when he shall begin to subvert thee, will be able to help thee. Moreover in the honor of the Lord, in the liberty of the Church, thou shalt have us as friends, us as helpers. Nor think that anyone shall tear us from thy friendship, if thou shalt abstain from investitures, if thou shalt preserve the due honor and liberty instituted for the Church by the Lord. For indeed we forbid the investitures of the Churches, by the judgment of the Holy Spirit, to Kings and Princes, nay rather to all laymen: for it is not fitting that a mother be given over into servitude by her son, that she should accept a spouse whom she has not chosen. She has her Spouse the King, even our Lord, who may in his mercy preserve thee in power and probity, and lead thee from an earthly kingdom to a heavenly. Amen.

[14] Paschal, Bishop, Servant of the servants of God, to the venerable Brother and fellow Bishop Anselm, greeting and Apostolic blessing. He praises St. Anselm's constancy, Thou art not ignorant that it is of the counsel of the divine will, that thy religion presides in the region of the English kingdom. For when, declining the hatred of the perverse King, thou hadst chosen retirement, and wast living to God with thyself, far from English tumults, the almighty Lord perpetrated his judgments terribly upon the perverse King. But thee, by the vehement request of the whole people, and by the wondrous new devotion of the King, he called back to the Chair which thou hadst given up for God. But thanks be to God that in thee Episcopal authority ever perseveres, and placed among barbarians, neither by the violence of tyrants, nor by the favor of the powerful, nor by the burning of fire, nor by the stretching out of the hand, dost thou cease from the announcement of truth. We ask therefore, that thou do what thou dost; speak through what thou speakest. For the beginning of our words and works shall not fail, who in the beginning was the Word: nor shall we fail in him, who is the power of God and the wisdom of God. For having the same spirit with our Fathers, we believe, for which cause also we speak. And the word of God indeed is not bound; but we are humbled exceedingly. and that in the recent Lateran Synod investitures have again been condemned; But in this humiliation, we go forth in mind with God; in his truth we behold the lies of men. Wherefore in the Synod, lately celebrated at the Lateran e consistory, we renewed the Decrees of our Fathers; sanctioning and forbidding that any Cleric at all receive Churches or Ecclesiastical gifts from the hand of a layman. For this is the root of Simoniacal depravity, while foolish men desire to please secular persons in order to receive the honors of the Church. Therefore the venerable majesty of the holy Councils decreed that the power of secular Princes should be kept away from Ecclesiastical elections; that as by Christ alone the first gate of the Church is opened at baptism, and the last at death the gate of eternal life; so by Christ alone the doorkeeper of Christ's fold should be set up, by whom to Christ's sheep, not for the wages of sheep, but for Christ, entrance and exit might be led to eternal life. These things, most dear brother, could be treated with more prolix oration and reason: but to thy wisdom it suffices to have suggested a few, which both abounds in divine prayers, and is accustomed to ecclesiastical reasons. Thou shalt teach these things as thou knowest it to be expedient for thy Primacy: which indeed we confirm fully and wholly to thy fraternity, as is established to have been possessed by thy predecessors. Adding this personally, that so long as the divine mercy shall preserve thy religion to that kingdom, thou shalt be subject to the judgment of no f Legate ever, but only to our own.

[15] He also wrote about the same time one Letter to the Bishop and Clerics of the Church of g Exeter, which we do not think wholly foreign to insert into this little work, since we hope that it will perhaps be of profit in future times to the business of some one. And it is this. Paschal, Bishop, Servant of the servants of God, to the venerable Brother Osbern the Bishop and the Clerics of the Church of Exeter, greeting and Apostolic Blessing. Both the authority of the Fathers has sanctioned, and entrusts to him a certain execution to be taken care of at Exeter. and the stability of the Church's custom requires, that as religious monks dwell living in their own cloisters, so also the bodies of the deceased should rest within the precinct of their own monasteries, that they may be able to sing from the divine gift with exultation of heart: This is my rest forever, here will I dwell, for I have chosen it. Psal. 131:14 But you, as we have heard, forbid the monks of St. Martin of Battle, dwelling in your city, to be buried within the precinct of their monastery: and it is grievous, that in that place any one should dwell with the grace of devotion, whence he foresees that his body shall by all means be cast out. Wherefore to your love we send the present writings, commanding and forbidding that you any longer forbid the aforesaid monks their cemetery for burying their own: but grant, as was commanded you by the letters of our predecessor of good memory the Lord Urban. But it is thine, Brother Bishop Osbern, to bless the cemetery for these same Brothers, and to foster their Religion to the service of Almighty God. But if anyone should attempt to contradict this institution,

we have enjoined our venerable Brother and fellow Bishop Anselm, that upon him, as a despiser of the Apostolic See, he should exercise the vengeance of Apostolic rigor.

[16] The Bishops and others who, as we have said, had been sent to Rome being returned, the King gathering the Princes of the Kingdom at London, according to custom approaches Anselm through intermediaries, that he should not further deny him his father's customs, or cease to be a cultivator of his kingdom. He answered: Let the letters which have been brought be inspected, if it please, and saving my honesty, saving the obedience of the Apostolic See, so far as I shall be able I will try to comply with his will. Notwithstanding the Apostolic letters, If he wishes, he said, let his letters be seen; mine, let him know, on this occasion shall not be seen. He replies, Since therefore at another time it shall please him to show them to me, then he shall have me ready for those he now has. He answered: By no means do I treat or shall I treat of the letters; but whether he will, all evasion being dismissed, concur with my will in all things, let him declare that I may hear. Which when heard was to many a matter of great wonder, saying among themselves, that if the letters agreed with his own wish, even Anselm unwilling, he would spontaneously publish them. They were not therefore made known to us at that time. Nevertheless the more carefully they were then concealed, the more widely after some days were they divulged. But the letters sent to Anselm having been read and left before all who wished to give a hearing, the Bishops who had come from Rome added, that they had received other things at Rome from the Apostolic by word of mouth, than the letters themselves or even those they had brought to the King contained in themselves. Three Bishops testify, that investitures are permitted to the King by the Pope: And being asked they testified on Episcopal truth, that the Pope himself had sent word to the King by pure words through them, that, so long as in other things he should lead the life of a good Prince, he would bear him with equanimity concerning the investitures of Churches; and would not bind him with any bond of excommunication, if he should invest religious persons by the giving of the Pastoral staff; but why he had been unwilling to delegate to him this dignity of so great a gift through the inscription of a charter, they said was the cause, namely lest, brought to the knowledge of other Princes, they should usurp it for themselves, the authority of the Roman Pontiff being despised. To these things when those who had been sent on Anselm's part testified with a living voice, that the Pope had commanded nothing to anyone in words, which should in any way be contrary to the letters; the Bishops objected, that he had acted one thing with them in secret, another thing openly. Which Baldwin hearing, and not able to bear the infamous inconstancy of the Apostolic See, Baldwin the monk protesting in vain, which was being noted; accused them, as he was fervent in spirit, and a lover of good, of acting in such sayings somewhat even contrary to the faith and oaths which they had made in Rome before the Apostolic. There arose therefore no small dissension among the Princes. For some strove to assert, the uncertainty of words being set aside, that writings sealed with the Pope's seal, and monkish words should be wholly believed: the others on the contrary, that the assertions of three Bishops should be believed rather than sheep-skins blackened with ink, and weighed with a little mass of lead, the testimony of little monks being cast aside, who when they professed to renounce the world, they say, lost all testimony of secular business. But this, said Baldwin, is no secular business. They say: And indeed we know thee to be a prudent and strenuous man, but the very order demands, that we judge one Archbishop and two Pontiffs to be of greater testimony than thee. And concerning the testimony of the letters, he said, what? They answered: We do not receive the testimony of monks against Bishops, and should we receive that of sheep-skin? Woe, woe, say to these things whoever is religious: are not even the Gospels inscribed on sheep-skins? O hence is revealed the confusion of pretense! What in these things Anselm should do, whither he should turn, for some time he doubted. For he judged it grievous in any way to show that he had no faith in Apostolic letters; and he saw it to be the tinder of great scandal, with opposing brow to refute the words of such persons, testifying on Episcopal truth that those things were true. But the text of the letter is this.

[17] Paschal, Bishop, Servant of the servants of God, to the venerable Brother Anselm, and the letter of the Pope being shown. Archbishop of Canterbury, greeting and Apostolic blessing. How strongly, how robustly, how severely our Fathers in past times opposed that poisonous root of Simoniacal depravity, namely the investiture of Churches, is sufficiently manifest to thy Wisdom. In the time of our predecessor the Lord Urban of reverend memory in Christ, a Council of venerable Bishops and Abbots having been gathered at Bari from diverse parts, in which thy Religion and we ourselves h were present, as those who were with us remember, against the same pestilence, the sentence of excommunication was pronounced. And we having the same spirit with our Fathers, feel the same and testify the same. Concerning the sons of Priests and Levites we remember that we have lately written to thee. Moreover if they have been found promoted, and, the hope of promotion being taken away, have been willing to remain in the order in which they were found, because that stain has not adhered to them from the guilt of their own fault, it does not seem, if they were otherwise worthy, that the sentence of deposition should be passed upon them, that they should again involve themselves in secular business, since in them at the time of ordination the choice of their own will has not remained. Thou art not unaware that the cause of the Welsh i Bishop is wholly contrary to the sacred canons. But because among barbarians he was promoted barbarously and foolishly, we place it in the judgment of thy fraternity: yet so that hereafter in that region such an adversity be not presumed. What we send through faithful messengers concerning the business of the same Bishop and other matters, hear as from our own mouth. The gifts which thou didst send to St. Peter, we have received with giving of thanks; from which mayest thou receive a reward from him who is the rewarder of all good things. Given at Benevento on the second of the Ides of December.

[18] The King therefore from these things which the Bishops were saying, being made more courageous in his own sentence, constantly began to insist, Anselm again sends messengers to Rome, with the Bishops and Princes of the kingdom at the same time favoring and stirring him up, that Anselm without retraction should do homage to him; and should promise that he would consecrate those to whom he said he was about to give Bishoprics, the custom of his predecessors being preserved in all things. Then he said: If the letters of his Bishops agreed with their words, the reasoning being understood, perhaps I should do what is required. But now lest I be deceived in anything, it seems more choiceworthy to consult the Roman Pontiff on these matters, than to precipitate sentence in so ambiguous a matter. To which, the Bishops who had come from Rome replied: What we have said, we say; what we have testified, we confirm; and in all these things we appeal, if thou dost not believe us, to the testimony of the Apostolic See. Besides these things we also declare to thee, on the part of the lord Pope, who commanded this, that with our counsel thou shouldst believe without hesitation; because, whenever thou shalt wish, thou shalt have us ready to prove by deed itself, that there is nothing of duplicity in what we say. But he: I do not wish to join battle against what you assert. But because I perceive from what I have learned more secretly by hearing, that the will of the Princes in this has been made one, namely that, if the King shall give the investitures of Churches, as he threatens to do (although he will do it with me neither approving nor granting it) I for the sake of you will not withdraw my communion as from excommunicated men either from him who gives or from him who receives, until, the messengers whom I shall send to Rome for the discussion of this business having returned, I shall know for certain what to do; meanwhile doing nothing himself concerning investitures. I do not wish alone to differ from them. This meanwhile being observed with me, that by no reason whatever I will consecrate anyone into the office of the honor so received, or command or allow anyone else to consecrate them. The controversy in these things being resolved, the matter on both sides was allayed. Then the King, as though presented with the power he desired, exulting and cheerful, by the giving of the Pastoral staff immediately invested two of his Clerics with two Bishoprics, namely Roger k the Chancellor with the Bishopric of Salisbury, and another Roger, l his Larderer, with the Pontificate of Hereford.

ANNOTATIONS.

CHAPTER III.

The Council of London held in the year 1102.

[19] He celebrates the Council of London: About that same time there was celebrated a general Council of Bishops and Abbots of the whole kingdom, in the Church of Blessed Peter, Prince of the Apostles, which is situated on the western part of London. At which Council presided Anselm, Archbishop of Canterbury, the Archbishop of York, Gerard, sitting with him; Maurice, Bishop of London; William, Bishop-elect of Winchester; Robert, Bishop of Lincoln; Samson, of Worcester; Robert, of Chester; John, of Bath; Herbert, of Norwich; Ralph, of Chichester; Gundulph, of Rochester; Herveus, of Bangor; and the two newly invested, namely Roger of Salisbury, and Roger of Hereford. But Osbern of Exeter, being detained by a infirmity, could not be present.

could not be present. In this Council Anselm instituted many things necessary for Ecclesiastical discipline to be observed, which afterward the Pontiff of the Apostolic See confirmed by his authority. The series of which Council, as it was described by the same Father Anselm, we have judged not incongruous to insert into this work. So he writes.

In the year of the Lord's Incarnation one thousand one hundred and second, in the year 1102, and the fourth of the Pontificate of the supreme Pontiff Paschal, the third of the reign of the glorious King of the English Henry, with his assent, a Council was celebrated in the Church of Blessed Peter, situated on the western part near London, by the common consent of the Bishops, and Abbots, and Princes of the whole Kingdom. In which presided Anselm, Archbishop of Canterbury and Primate of all Britain; the venerable men Gerard, Archbishop of York, sitting with him; Maurice, Bishop of London; William, Bishop-elect of Winchester; and others, both Bishops and Abbots. At this assembly there were present, Anselm the Archbishop asking it of the King, the Primates of the kingdom; where many things were well appointed, that whatever by the authority of the same Council should be decreed, by the concordant care and solicitude of both Orders should be kept valid. For so it was necessary: since, for many years past, Synodical culture ceasing, vices growing with briars, the fervor of Christian Religion in England had grown too cold.

[20] First therefore, by the authority of the holy Fathers, the creeping in of the Simoniacal heresy was condemned in the same Council. Found guilty of which fault, against Simoniacs, there were deposed Guido Abbot b of Pershore, and Wimund of Tavistock, and Aldwin of Ramsey, and others not yet consecrated, removed from the Abbacies; namely Godric of Peterborough, Haimo of Cerne, Agelric of Milton; but without simony there were removed from the Abbacies, each for his own cause, Richard of Ely, and Robert of St. Edmund, and he who was at Muchelney.

It was also decreed, concerning the seemly state of Bishops and Clerics that Bishops should not take up the office of secular pleas; and that they should not, as laymen, but as befits religious persons, have ordered garments; and that they should always and everywhere have honest persons as witnesses of their manner of life. That Archdeaconries be not given to c farm. That Archdeacons be Deacons. That no Archdeacon, Priest, Deacon, Canon take a wife, or retain one once taken. But any Subdeacon, who is not a Canon, if after profession of chastity he shall have taken a wife, be bound by the same rule. That a Priest, so long as he has the unlawful manner of life with a woman, be not legal d, nor celebrate Mass; nor, if he shall celebrate, be his Mass heard. That none be ordained to the Subdeaconate or above without profession of chastity. That the sons of Priests be not heirs of their fathers' Churches. That no Clerics be provosts of seculars, or procurators, or Judges of blood. That Priests go not to drinking bouts, nor drink to e pegs. That the clothes of Clerics be of one color, and their shoes ordered. That Monks or Clerics, who have cast off their order, either return or be excommunicated. That Clerics have open tonsures. That Tithes be not given but to Churches. also concerning tithes and churches, That Churches or Prebends be not bought. That new Chapels be not made without the consent of the Bishop. That a Church be not consecrated until the necessaries are provided for both the Priest and the Church. That Abbots do not make f Knights; and that in the same house with their monks they eat and sleep, unless prevented by some necessity. That monks do not enjoin penance upon any without the permission of their Abbot; and that Abbots cannot give them license concerning this, except concerning those for whose souls they bear care. That monks be not godfathers, or nuns godmothers. That monks do not hold villas at farm. That monks receive Churches only through Bishops; nor, being given to them, so despoil them of their revenues, that the Priests there serving, in those things which are necessary for themselves and the Churches, suffer penury. That pledge between a man and a woman, given secretly and without witnesses concerning marriage, if denied by either, be held void. That the long-haired be so sheared, that the part of the ears appears, and concerning degrees impeding marriage, and the eyes be not covered. That those related up to the seventh generation be not joined in marriage, nor those joined remain together; and if anyone be aware of this incest, and do not show it, let him know himself to be a sharer of the same crime. That the bodies of the dead be not carried to be buried outside their own parish. That the Priest of the parish lose what is justly due to him therefrom. That no one with rash novelty show reverence of sanctity (as we have learned to have happened) to the bodies of the dead, or to springs, or other things, without Episcopal authority. That no one henceforth in any wise presume to do that wicked business, by which hitherto men in England were wont to be sold like brute animals. Those committing the sin of Sodomy, and those voluntarily helping them in this, finally penalty appointed for Sodomites. in this same council were condemned with grave anathema, until by penance and confession they merit absolution. But whoever shall have been publicly known for this crime, it is decreed, if indeed he be a person of religious Order, that he be promoted no further to any grade; and if he have any, that he be deposed from it: but if a layman, that in the whole kingdom of England, he be deprived of the legal dignity of his condition. And that the absolution of this crime, for those who are not known to live under a rule, no one except a Bishop presume to make. It was also decreed that throughout all England on all Lord's days the aforesaid excommunication be renewed. And this indeed is the text of the London Council: which, after not many days from its institution, made many transgressors of it in every kind of men. Indeed what was decreed last concerning the renewing of the excommunication on Lord's days, Anselm himself, using a reasonable dispensation, allowed to be deferred. The Council being finished, Anselm departed from London.

ANNOTATIONS.

CHAPTER IV.

The question of Investiture breaking out afresh. The journey therefore of St. Anselm to Rome, by the King's command.

[21] Anselm refuses to consecrate Bishops invested by the King, The aforesaid Roger therefore, who, as we have said, had been taken up into the Bishopric of Hereford, forthwith in that very city of London being struck by grave infirmity, was brought to extremities. Who when he perceived himself near death, sending a messenger with a letter, asked Anselm, that he would command his two Bishops, namely London and Rochester, to consecrate him Bishop quickly before he died. Which he hearing, wondering at the folly of the man, smiled a little; and answering nothing to the request, sent the messenger away from him empty, as he came. And he indeed soon died at London, and the Queen's Chancellor Reinelm by name, was substituted in his place by like investiture.

The King sending therefore asked Anselm, that according to his right he would consecrate these newly elected, with William now long since Bishop-elect of the City of Winchester. He answered: Indeed William I will willingly consecrate; but what has been agreed between me and him concerning the newly invested, I will not change. But he, somewhat moved from tranquility of mind, asserted with an interposed oath, that he would not consecrate one without the others while he lived. nor is he permitted to ordain him whom he himself had invested: For the same William had been elected, as we have foretasted, to the Bishopric of the city of Winchester, before Anselm had been recalled from exile: but he himself was willing neither to consent to the election, nor to receive the staff offered to him by the King, nor to attend in any way to Episcopal affairs or causes. But Anselm being recalled, the clergy and people began to insist upon him, and to ask with great effort that he would set their Elect over them. He defers, and does not give sudden assent: at length however, moved both by their assiduity and by consideration of Ecclesiastical necessity, the King conniving, he brought William into the Church, all exulting and the monks of that Church festively going in procession, and delegated the care of the Pontificate of Winchester to him, under the presence of the whole multitude, the pastoral staff being given. Him therefore so elected, it seemed not right to defraud of the Pontifical blessing. But since the King would by no means permit him to be consecrated without the others, but he, with others, is sent to be ordained by the Archbishop of York, nor Anselm in any way acquiesce to consecrate them with him; the King commanded that Gerard of York should consecrate them all together. Which when the aforesaid Reinelm perceived, he returned to the King the staff and ring, which he grieved to have received by injury; knowing that he would receive a curse instead of a blessing, if in such order to be blessed he should submit himself to the hands of Gerard. Whence the King, greatly angered, deprived him of his favor and Court. Gerard therefore, with all the Bishops of England associated with him, on the appointed day wished to consecrate the remaining two, that is, William and Roger, at London, all equity being despised, while Anselm was staying in a villa not far away, called Mortlake, and awaiting the outcome of the matter. But the Bishops being prepared and disposed after custom for the examination of those to be consecrated; William, stricken with love of justice, soon shuddered; and he preferred, being despoiled, to be driven into exile. chose to be despoiled of all his things, rather than under so unspeakable a ministry

to bow his neck to the administration of so great a mystery: wherefore the Bishops, struck with their own confusion, the business unaccomplished, were immediately separated from one another. To these things, the clamor of the whole multitude which had come to see the outcome of the matter rang out, with one voice crying out that William was a lover of the right, and that the Bishops were not Bishops, but subverters of justice. But they, displaying the rancor of their mind by the change of countenance, approach the King, and before him lay forth the complaint of the insult done to them. William is brought into the midst, is accused as guilty of the committed crime, is struck this way and that with no light threats. He stands, nor can he be torn from the right, and therefore, being despoiled of all his things, is driven from the kingdom. Anselm seeks from the King judgment and justice concerning these things, in vain: again and again he puts forth prayers and complaints, according to the quality of the business: but he, moved neither by prayer nor by complaint, would not desist from what he had begun.

[22] Being asked again that he permit investitures to the King. Thereafter in the following period about mid-Lent the King came to Canterbury, about to treat, as it was reported, certain matters of the kingdom at Dover with the Count of Flanders. But he stayed three days at Canterbury, and nothing was known of what was being treated concerning the Count's arrival. But what was known was why he came, and the occasion of his stay became clear. For in those days he approached Anselm through his men, that, now softened by his long patience, he should no longer derogate anything from the paternal customs, lest being provoked he be forced to show in deed how the things which he was doing against him sat in his mind. For, as was made known to some by those who were privy to his secrets, he had determined with himself, either to afflict him with some grave bodily injury, or certainly to drive him dishonorably across the sea, and finally to plunder all things pertaining to the right of the Church, if he should not find him wholly ready for the execution of his will concerning the noted complaint. Which things being known, Father Anselm replied thus: The messengers, whom I sent to Rome concerning the words which the Bishops had brought forth, are already returned, and attesting to the truth, as they say, have brought letters. Let these letters, I beseech, be inspected, if perchance there be found in them anything which may allow me to condescend to his will. By no means, he said: I will not bear these evasions any longer; I want the final sentence of the cause. What to me about my own matters with the Pope? Those things which my predecessors possessed in this kingdom, he firmly refuses. are mine: if anyone wishes to take these away from me, let everyone who loves me know most certainly, that he is my enemy. Then the Prelate to these things: Nothing of those things which I know are his do I take from him, or wish to take: yet let him know, that not even for the redemption of my own head will I consent to him concerning those things which, being present, I heard forbidden in the Roman Council, unless there shall come forth a sentence of absolution of the interdictions from the same See, from which the bond of their constitution proceeded. The words of this dissension were therefore multiplied, and so aggravated, that the sons of the Church greatly feared, lest they should straightway lose their Father. The very Princes, on whose counsels the King leaned, we beheld with tears dampened, groaning in consideration of future evils. Prayers and orisons are made by the Church to Christ, and with pious groaning he is implored that by the regard of his mercy he allay the pressing evils. Meanwhile, with submissive voice the King sends word to the Prelate, and with many prayers entreats, that he himself in person would go to Rome; and that what the others had not been able to do, he should try to gain for him by his own diligence; lest he himself, by losing the rights of his predecessors, should become more despicable to them.

[23] The Father perceived whither these things tended, and answered: Let these things be deferred, if it please, until Easter, that, the counsel of the Bishops and Primates of the kingdom being heard, who now are not present, I may answer thereon. [About to go to Rome, he foretells that he will report the testimony of truth alone thence:] The cause being on this occasion so terminated, they were separated from one another in peace. Therefore at a Easter he came to the court, and being present consulted the b Nobility of the kingdom concerning the business; he received one voice of common counsel, namely that it would be equitable for him, on account of so great a matter, not to shrink from the labor of the way. He replies: While in common you will that I go, I, although weak in body, and bordering on old age, will undertake the journey; about to go whither you counsel, as God shall grant my strength, the End of all. Nevertheless, if I shall be able to come to the Apostolic, know that he will do nothing, which may oppose either the liberty of the Churches, or my honesty, either at my request or counsel. They said: Our lord the King will send with thee his Legate, to set forth his prayers and the business of the kingdom to Apostolic ears: and do thou only attest to what he shall say truly. He said: What I have said, I say, nor, God having mercy, will I be a contradictor of one speaking truth.

[24] The Paschal festivals being therefore finished, Anselm departed from the court, hastening as quickly as possible the journey of going out of England: for it had somehow wounded his mind, that the King neither through himself nor through his men, as I said, wished to hear what the letters lately brought from Rome contained. Which some supposed that he did, and taking with him the still-sealed letter of Pope Paschal because they had gradually understood that the content of the same letter had already been revealed to him, through one of those whom Anselm had sent to Rome. Anselm therefore feared lest if the Pope did not agree in the letters themselves with the words of the Bishops, on account of the investitures of the Churches which had been made, and also the consecrations of certain Abbots, whom, invested at that time, Robert Bishop of Lincoln and John of Bath had consecrated, the often-mentioned sentence of excommunication might involve some such persons, from whose communion he could by no means withhold himself without grave scandal. For he had not yet inspected the letters; taking care, lest if perchance, the King having changed his mind, should require them to be inspected, he should find them opened with respect to the seal; he should have something which he could not without injury object to their authority. He judged therefore that he must hastily depart from England, lest there, by communicating with the excommunicated, he should be involved in any guilt of excommunication. We came therefore to Canterbury, where tarrying not more than four days, having received the leave of the sacred blessing from the monks, his most beloved sons, and also from the multitude of citizens and surrounding peoples, followed with huge affection of piety, we hastened to the port of the sea. Thus having entered ships we landed at Wissant. These things were done in the year of the Incarnate Word one thousand one hundred and third, on the 5th of the Kalends of May. With the King's peace and all his belongings therefore, being invested, he crossed the sea: and with free way, he departs from England. through Boulogne he took the journey of coming to Normandy, trusting in the not mean service of certain Nobles of the land. But when he had been at Bec (where with what devotion, with what love, with what joy and pleasantness of every good he was received, I keep silence, since I do not think this possible for any to tell) there he unfastened the aforenamed letter from its seal. What therefore he found in them, the text of them which we subjoin will declare.

[25] then he opens the Pontifical letter Paschal, Bishop, servant of the servants of God, to Anselm of Canterbury, venerable Brother and fellow Bishop, greeting and blessing. We have received the most sweet letters of thy love, written with the pen of charity: for the pen imparted to the paper nothing else than what it dipped in from the fount of charity. In these we embrace the reverence of thy devotion; and weighing the strength of thy faith, and the earnestness of thy pious solicitude, we exult, because, through God's grace affording thee help, neither threats shake thee, nor promises exalt thee. But we grieve that, when we had kindly received our brothers the Bishops, Legates of the King of the English; they, returning to their own country, reported what we neither said to them nor thought. For we heard that they said, to whom it was declared that the Bishops had lied, that if the King were acting well in other things, we should neither forbid the investitures of Churches, nor excommunicate those that had been made, but that we were unwilling to commit this to writing, lest under that occasion the other Princes also should cry out against us. Whence we bring in Jesus, who searches the reins and hearts, as witness in our soul, whether, since we began to bear the care of this holy See, this monstrous crime has even descended into our mind. And may God turn from us that we should say one thing other than what is; and by creeping in let it not infect us, that we have one thing ready in mouth, another hidden in heart: since against liars the Prophet calls down a curse, saying: May the Lord destroy all deceitful lips. Psal. 11:4 But if by our silence we should suffer the Church to be polluted by the gall of bitterness and the root of impiety, by what reason could we be excused before the inward Judge? since the Lord under the type of Priests says to the Prophet: I have given thee as a watchman to the House of Israel. Ezek. 3:17 He does not well guard the city, who, placed on the watchtower, while he does not resist, exposes it to be plundered by the enemies. If therefore the rod, the sign of the Pastorate; if the ring, the seal of the faith, is handed over by a lay hand; and that it must never be permitted that Bishoprics be invested by laymen. what do the Pontiffs do in the Church? The honor of the Church is worn away, the vigor of discipline is loosened, and the whole Christian religion is trodden down; if what we know to be owed only to Priests, we suffer to be presumed by lay boldness. It is not of laymen to hand over the Church, nor of sons to stain their mother with adultery. Rightly therefore is he to be deprived of patrimony, who pollutes his mother with adultery; nor does he deserve the fellowship of Ecclesiastical blessing, who pursues her with impious infestation. For it is of laymen to protect the Church, not to hand her over. Uzziah indeed when he claimed the Priesthood for himself unlawfully, was struck with leprosy: the sons also of Aaron, because they offered alien fire, were consumed by divine fire. It is alien to the Church, and forbidden by the sacred Canons, that Princes and secular men should dare, not only to give investitures, but also to thrust themselves violently into the election of Bishops. For in the seventh c Synod, as you know, it is written: The holy and universal Synod has defined, that no lay Prince or powerful man should thrust himself into the election of Bishops or their promotion. If therefore the sons of Aaron, because they brought in alien fire, were bodily punished, those who have received the Church from laymen, and if it be done both are equally excommunicated. from whom it is alien, are struck with the spiritual sword. But the Bishops who have called on truth in lying, the very truth which is God being brought into the midst, we exclude from the grace of Blessed Peter, and from our society; until they satisfy the Roman Church, and acknowledge the weight of their guilt. But whoever within the aforesaid respite have received investiture or consecration, we hold both the ordainers and the ordained as alien from the fellowship of the brethren; nor does deception suffice them for excuse, since a Prophet deceived by another Prophet, did not therefore escape death. Meanwhile we ask thy charity, that we be commended to thy holy prayers; that, the more closely thou dost hasten to God with steps of virtues, thou mayest extend to us the hand of thy prayers. May almighty God, who has invited thee to the race of this stadium, bring thee with happy consummation to the reward. Given on the 2nd of the Ides of December, at Benevento.

[26] But when Anselm had come from Bec to Chartres at the festival of Pentecost, being about to make thence the proposed journey; he received from d Ivo, Bishop of the city,

and from many men of not to be despised counsel, Having lingered for some time at Bec on this account, that it would be better for the journey begun to be deferred to another time, than to give himself with his men to be tortured at that season by the heats of Italy. For the heat of summer so burned everywhere, but especially as was reported in Italy, at that time, that it was scarcely tolerable for the inhabitants, and to strangers was grievous and unbearable. Which the Father understanding, credulous to counsel, returned to Bec. He therefore stayed there until the middle of the month of August, untiringly watching over the edification of the monks. Then after this, he returned upon the journey to Chartres. What shall I do? If I should set my hand to describe one by one the meetings of the powerful, the honors, the services rendered to him, and offered beyond what he wished to receive, I would assuredly afflict others occupied with other things with the tedium of excessive prolixity. Wherefore let it be accepted in few words, he comes prosperously to Rome, that he, with divine protection encompassing him everywhere, with the greatest peace and prosperity, pursued his journey, and came safe with all his men to Rome. Upon his coming therefore, a certain William, sent by the King of the English, had come before him by several days, about to sway the Romans in the cause, which he knew was to be agitated, by his solicitude, to the King's wish. Which William, sent in similar manner against the same man by the other King, had come to Rome: after William sent before by the King, and as the series of what was done above indicates, he had brought help with all his strength to those things which were then being carried on in the Church.

[27] When therefore Anselm's arrival was announced to the Prelate of the highest See, immediately commanding, he besought him, that he would spend that day and the following quiet from his weariness at St. Peter's, and then at last present himself in his presence at the Lateran. He graciously receiving the command of fatherly piety, obeys; and on the third day enters the lodging which had been given him by Pope Urban, as we mentioned above, in the Lateran Palace. Then being presented to the Pope, he is honorably received, and for his coming both he himself, and the Roman court which had flocked together, confess that they are greatly rejoicing. On the day after this appointed, the cause for which he had chiefly come there is commanded to be brought into the midst. William also is present, with all zeal bestowing care on the legation he was performing, namely, that he should confirm to King Henry all the customs and usages of his father and brother, by the authority of the Apostolic See. He also sets forth the state of the kingdom, and the royal munificence toward the Romans; whence he proves that from ancient times the Kings of the English had used, from Apostolic bounty, a certain fuller and more worthy preeminence above all others; to incline the Romans to his opinion: and for this reason it would not only be grievous and unseemly for this one to lose the rights of his predecessors; but also, as he reported having learned for certain, this very thing would be a great loss to the Romans, if it should come to pass; and while perhaps they would not find place for recovering it, it would be a matter of later lamentation for them. What more? Some of the Romans were led by these and other things, and led into the King's cause, crying out that the things reported were of admissible reason, nor were the wishes of so great a man to be set aside by any consideration. Amid these things Anselm is silent, awaiting in all things the examination of the supreme Pontiff: for he was unwilling to give his word, that a mortal man should become the door of the Church of God; lest, Christ being set aside (who declares himself to be the door of the sheep; and through whom, if anyone enters, he is saved, and goes in and out, and finds pastures) those wishing to enter the sheepfold should climb up some other way, and so become not pastors of the sheep, but thieves and robbers. Nevertheless the Pastor of Pontiffs himself, while he was silent to all these things, and with prudent consideration was examining what each was saying; William, reckoning that he would soon, but the Pontiff firm in his sentence, denying investitures. for the favor of the Romans toward him, deny nothing of those things which he was seeking, burst out and said: Whatever be said on this side and that, I wish all who stand by to know, that my lord the King of the English, not even for the loss of his kingdom will suffer himself to lose the investitures of the Churches. Then the Apostolic man in few words spoke these words. If, as thou sayest, thy King will not even for the loss of his Kingdom suffer himself to lose the gifts of the Churches; know thou, behold, I say before God, that not even for the redemption of his own head will Pope Paschal ever permit him to have them with impunity. Which hearing greatly disturbed William. But the Romans acclaiming the Pontiff's saying, it was hoped in common, that such an estimation should be far from all sons of the Church; namely that the Apostolic See should ever make any layman the door of the fold of God. Wherefore, they say, let something else be answered to the King, which may both by degrees soothe him to acting well, and may not thereby incur the offense of other Princes against Rome. He grants only some lighter things to the King. Therefore, by the counsel of the Romans, the Pope granted to the King some paternal usages, the investitures of Churches being wholly forbidden; and established him as immune for a time from the excommunication which we said above his predecessor had suffered; provided only that those who had received investitures from his hand, or should hereafter receive them, until worthy satisfaction for so great a guilt, should be held for the keeping of the discipline of Ecclesiastical rigor under the chain of excommunication. The royal cause therefore which was being treated, was thus done and determined at Rome. But the satisfaction of the invested, the Pope delegated to the censure and disposition of Anselm.

[28] After these things Anselm, having treated with the Pontiff of his own and other manifold matters concerning the observance of Christian Religion, Anselm being dismissed with letters, which were causes not to be despised after the principal business of his journey, sought to have his return protected by the Apostolic blessing. To whom the Pope: Let the blessing which thou desirest accompany thee everywhere, as thou thyself wishest. And lest thou shouldst seem to depart free from the thresholds of the Pastors of the Church, behold, in their place writings to thee, strengthened with the seal of his authority, we with our own hand offer thee; and what they contain, under their testimony, we confirm to thee and to thy successors in perpetuity. The letters therefore being given, kissing the Father, and us who were with him, he commended him to God, and so dismissed him in peace. And the series of the letters is this.

[29] Paschal, Bishop, Servant of the servants of God, confirming all his rights, to the venerable Brother Anselm, Bishop of Canterbury, greeting and Apostolic blessing. The authority of thy wisdom and religion persuades us to accede to thy fraternity's petitions. For formerly in the letters sent to thee from the Apostolic See, we granted to thee the Primacy of the Church of Canterbury fully, as is established to have been possessed by thy predecessors. But now, acceding to thy petitions, we confirm by these present letters, both to thee and to thy lawful successors, the same Primacy, and whatever of dignity or power is known to pertain to the same holy Church of Canterbury or Dover, as from the times of Blessed Augustine thy predecessors are established by the authority of the Apostolic See to have had. Given at the Lateran, on the 16th of the Kalends of December, in the 12th indiction e.

[30] We therefore departing from Rome, William remained, asserting that he had bound himself by vow to visit St. Nicholas: but in truth about to tarry at Rome, and if he could, in the absence of Anselm, to draw the Pontiff away from the sentence given, which in his presence he had not been able to do. Which because he could in no way do, At Piacenza he meets William coming from Rome, he obtained from the Pope persuasory letters to be brought to the King, lest he should seem to have accomplished nothing, and thus changed his way of returning from the Roman borders. Whom we, going through the Alps g by the leading of the glorious Countess Matilda f, having found at Piacenza, we wondered greatly at so swift a course of the man from St. Nicholas. The text of the Epistle which he brought to the King is this.

Paschal, Bishop, Servant of the servants of God, to the Illustrious and glorious Henry, King of the English, greeting and Apostolic blessing. In the letters which thou didst lately send to us through thy familiar, son of our love, William the Cleric, we have learned both the safety of thy person, and the prosperous successes, with the Pope's letter to the King, full of every benevolence, which the Lordly benignity has granted thee, the adversaries of thy kingdom being overcome. We have heard moreover that thou hast received a longed-for male offspring from thy free-born and religious wife: which indeed while it rejoiced us, we have thought it opportune, now more strongly to impress upon thee the precepts and will of God, since thou dost perceive thyself to be the more debtor to God by greater benefits. We also wish to join our benignity with the divine benefits toward thee; but it is grievous to us that thou seemest to seek from us, that which we are wholly unable to grant. For if we should either consent to or suffer investitures to be made by thy Excellence, it will without doubt be a monstrous peril both ours and thine. In which matter we wish thee to consider, what either by not doing thou wilt lose, or by doing thou wilt gain. For we in this prohibition gain nothing more of obedience, nothing of liberality through the Churches, nor do we seek to take away from thee anything of thy due power or right, save that toward thee the indignation of God may be diminished, and so all prosperity may befall thee. For the Lord says: Them that honor me, I will honor: but they that despise me shall be lightly esteemed. 1 Kings 2:30 Thou wilt therefore say: This is of my right. Not at all, it is not Imperial, and exhorting to give up investitures not Royal, but Divine. It is his alone who said: I am the door. John 10:9 Whence on his behalf I ask thee, whose gift this is, that thou render it to him, that thou give it up to him, to whose love thou owest even those things which are thine. But why should we resist thy will, why should we oppose thy favor; unless in consenting to this business we knew that we should go against God's will, should lose his grace? Why should I deny thee anything, which should be granted to any mortal; since we have received greater benefits from thee? Consider, most dear son, whether it be an honor or dishonor for thee, that the wisest and most religious of the English Bishops, Anselm, Bishop of Canterbury, for this cause is afraid to cleave to thy side, to dwell in thy kingdom. Those who have hitherto heard such good things of thee, what will they think of thee, what will they say, when this shall have been divulged in the regions? They who before thee extol thy excesses, when they lack thy presence, this more strongly will they defame. Return therefore, most dear son, to thy heart. By the mercy of God, and by the love of the Only-Begotten, we beseech thee, recall thy Pastor, recall thy Father: and if any grievous thing, which we do not think, he shall have done against thee (indeed thou hast turned away from investitures) we will moderate according to thy will, so far as with God we can: do thou only remove the infamy of such a rebuff from thy person and kingdom. If thou shalt do these things, even if thou shalt ask of us any grievous things, and promising every possible favor. which the ability is that they can be afforded with God, thou shalt assuredly obtain them; and for thee we will take care, with his help, to entreat the Lord; and concerning sins, both of thee and of thy wife, by the merits of the holy Apostles we will make absolution and indulgence. Thy son also, whom thou hast received from thy remarkable and glorious wife, whom (as we have heard) thou hast named with the name of his grandfather William, we will cherish with thee with so great care, that whoever shall injure either thee or him, shall seem to have injured the Roman Church.

What thou wilt show concerning these things for the honor of God and the glory of the Church, we wish to be answered more maturely, through the intervention, namely, of such Legates, concerning whose reports neither our hearing nor yours ought to hesitate. Given at the Lateran, on the 9th of the Kalends of December.

[31] And we together with William carrying forward to the borders of Piacenza, protected by the grace of God, came safe and unharmed as far as Lyon, to celebrate there the feast of the Lord's Nativity which was at hand. But when William was hastening, and would not turn aside with us to Lyon, He celebrates at Lyon the feast of the Nativity of Christ. separating himself from the Father's company, he said to him: I thought at Rome our cause would proceed with another outcome, and therefore I have deferred until now to reveal those things, which the King my lord commanded to be told to thee. But now, because with a quickened pace I propose to return to him; what he commands, I will hide no longer. He says, that if thou shalt so return to him, as to make thyself toward him in all things such as thy predecessors are known to have made themselves toward his predecessors, the will of the King being understood, then with willing mind he shall desire and embrace thy return to England. To whom the Father: Speak no more. I speak to a prudent man, he said, concerning this matter I say nothing more. But he: I know what thou sayest and I understand. They were therefore separated from one another in these things; and Anselm, received with the greatest honor and joy by the venerable Hugh Archbishop of Lyon and the whole Clergy, was led into the greater Church, and there was held by all as Father and Lord of the place. Meanwhile, messengers and letters having been sent to the King of England, he made known the sum of the business done: and among other things he did not conceal what he had received from William on his behalf. The letters are these.

[32] To his reverend lord, Henry King of the English, Anselm Archbishop of Canterbury, faithful service with prayers. He writes to him what was done at Rome, Although through William of Warelwast you learn what we did at Rome, yet what pertains to me I will briefly set forth. I came to Rome; I explained to the lord Pope the cause for which I had come. He answered, that he by no means wished to dissent from the statutes of his predecessors, and moreover commanded me that I should have no communion with those, who after the notice of this prohibition have received investitures of Churches from your hand, unless they did penance, and without hope of recovery abandoned what they had received; nor with the Bishops who have consecrated such, unless they should present themselves at the judgment of the Apostolic See. Of all these things the aforesaid William can be a witness, if he will. Which William, when we departed from one another, mentioning on your behalf the love and benignity which you have always had toward me; admonished me, as your Archbishop, to make myself such, that I might so enter into England, that I might be able to be with you, as my predecessor was with your father; and that you would treat me with the same honor and liberty, with which your father treated my predecessor. In which words I understood, that unless I made myself such, you would not wish my return to England. For the love indeed, and benignity, I give thanks. [and asks whether he will admit him, so that he may act as the Pope has commanded.] But that I should be with you as my predecessor was with your father, I cannot do: because neither do I dare to do homage to you, nor to communicate with those receiving investitures of Churches from your hand, on account of the aforesaid prohibition made in my hearing. Whence I pray that you would make known to me your will, if it please; whether so, as I have said, I may in your peace and with the power of my office return to England. For I am prepared to exhibit faithfully the service of my office both to you and to the people committed to me by divine disposition, according to my strength and knowledge, saving regular obedience. But if this shall not please you, I think that if any detriment of souls shall happen thereby, the fault will not be mine. May almighty God so reign in your heart, that you may in all things reign in his grace.

[33] These things having been thus done, he, with a few of his men retained with him, remained at Lyon; He awaits a response at Lyon. in the greatest peace and quiet, dwelling in the proper house of the aforesaid Pontiff; awaiting his Messengers, and not for an hour removing himself by word or deed from those things which are God's.

ANNOTATIONS.

BOOK IV.

CHAPTER I.

The greatest wrath of the King, by the intervention of his sister, is turned into peace: yet Anselm's return to England is delayed.

[1] When therefore William arrived in England, and set forth the series of the business done to King Henry; the King immediately commanded all the revenues of the Archbishopric of Canterbury to be taken into his own uses. The care, however, of collecting those same revenues was delegated by the King himself to two men of the Archbishop, After the revenues of the Archbishopric were given over to the treasury, with this consideration, as it is not unreasonable to believe, with this piety, that so much more diligently they should bestow zeal on the other men and things of their Lord, lest they should be vexed, lest they should be oppressed, lest they should be plundered, as they were known to have been bound to him by a greater faith and oath. But whether this so considered piety and pious consideration was obeyed by them, or not, while it would not much concern me, I should be spending the labor of writing in vain: for the Lord will come, to illumine the hidden things of darkness, and to render to the merits of each their due rewards in his equal balance. I, God leading, will proceed on the begun path of narrating.

[2] He receives letters from the King, that he should not return to England, Some time therefore having rolled by after these things, there came to us one of the Canterbury monks, named Everard, bearing to Anselm letters of the King, in which the same King plainly testified, that he was the author of those things which William had said on departing from Anselm, as we mentioned: that is, that Anselm should not return to England, unless he first promised that he would keep for him all the customs of his father and brother. Which while Anselm refused to do, being despoiled of his things, he remained at Lyon; dwelling, about the often-mentioned venerable Hugh, he stays at Lyon 16 months: Prelate of that City, for a whole year and four months. What evils from this his long exile arose throughout England, or of what sort of zeal for him many desiring his return ascribed to him the very exile, less considering the truth of the matter, I think will be better clear, if I insert briefly into this work some of those things which were written to him by religious men and lovers of God. A certain servant of God therefore writes to him thus.

[3] To his venerable lord and holy Father Anselm, Archbishop of Canterbury, his most devoted and servant of the whole family of the Lord, greeting in the Lord. Having considered the poverty of our place and sense, I might rightly have decreed, holy Father, that I should not impede by the words of a simpler wit, once or a second time, the zeal of thy holy mind, by letters sent to him from England, in which shines the token of religion, and a certain companion of virtue glows, the splendor of wisdom. Yet the tranquil and blessed grace of thy opinion exalts me even above myself, that to thee our speech, such as it is, should be directed; not that I may teach thee, who scarcely needest human teaching; but that with thee I may remember our and thy grief. In the beginning of which our speech I ask to agree by pact with thy Reverence, that it be permitted to me meanwhile to claim the sweeter parts of one piously chiding, not the bitter wiles of a flatterer. For I would wish thy Sanctity to know, that our minds, whose affection is the same toward thee, are absorbed with an immoderate sadness by thy absence; who, if I am not deceived, wouldst be more usefully present at our peril, that at least thou mightest show thyself a partaker of the danger of thy sons; than that, somehow forgetful of our and the Church's injury, being absent thou shouldst suffer us to be disturbed by impure and cruel enemies, who spare neither modesty, nor salvation. I plainly, holy Father, deem thee unhappy on that very account. He understands the miseries of the English Church: For thou who wast a holy hope of confidence in thy own, if it grieved thee now that England is oppressed by so unlooked-for an enemy, how much wouldst thou groan, how much wouldst thou desire to succor, or to undergo with us new kinds of bitternesses? Of thine own will, with none wholly compelling, thou hast been snatched from our perils; perhaps lest thou shouldst feel what we are compelled to suffer, and, what is graver, to behold: that some of the Courtiers are exalted to the sacred Orders, to whom neither Canonical election nor justice consents. Since there is no doubt, that if the true Doorkeeper of the Church, who is Christ, should admit these same men to sacred rights, neither could be perpetrated what we daily see in our province, the unjust and harsh tyranny of the Princes, the plunderings of the poor, the damages of the Churches, so much that the place of the Body and Blood of the Lord loses its freedom; that widows groan, that old men weep over their troubles, because their already narrow portion of sustenance, which they scarcely deserve, is snatched from them; that virgins are seized and defiled by unlawful intercourse; and that which is the first evil of all to the dishonor of our honesty, that Priests take wives; and besides these, many other crimes which it is unlawful or impossible to remember or to relate. and scandals sprouting there Which if thou hadst striven with solicitous consideration to weigh the rule of ecclesiastical dispensation and the order of ancient custom, neither would any cause of going into exile creep upon thee, nor would others incur so grave a danger by reason of thy absence. Dost thou thus think to bend the contumacy of the enemies of God, who neither believe God, nor give place to truth except unwillingly? But by what reason thy Paternity aspires to this, I do not know: for he who has undertaken to steer the ship, must watch so much the more, as he fears the greater storms. But then perhaps for the sole will of the envious thou wilt be ashamed to have fled, when thou shalt see before the judgment-seat of Christ, leading choirs of souls, those strongest rams of the divine flock, whom neither the wolf harmed, nor did any terror turn to flight. How blessed then will be the memory among others of that most holy Father of ours Ambrose! who, as ecclesiastical history narrates, did not blush to withstand the Emperor Theodosius to the face,

and to have denied him the thresholds of the Church for his guilt. What would not such affection and such constancy obtain? and his departure to be lamented. Verily, holy Father, even if anyone should have disemboweled an imprisoned and afflicted man, thou oughtest not to have withdrawn in this way. How much more, when thou hast experienced none of these things, nor was thy see denied thee; but for one word of a certain William thou didst determine to flee, and leaving the enemy, thou didst dismiss thy sheep to be torn by the impious. It shames me therefore to recall what has happened, since all those, or nearly all, whom the present distress of the Churches awaited for the solace of their need, taking the occasion of fear, preferred to succumb with thee rather than to resist in vain without thee. For what should they do, who lacked a Father, and to whom a head was not at hand? Therefore thy Sanctity must be admonished, not instructed, to hasten thy arrival, to drive off the reproach of holy Mother Church; and against the enemies, now pressing into our very inmost parts, to offer swift help. It is still permitted to cast out the disease, while the wound is seen to be open on the surface. For I know, if thou shouldst wish to return to thy See, thou wilt find ready, as they say, many, who with thee would manfully defend God's cause, and that thy return is desired, unless the failure of thy Paternity has weakened them. If thou shouldst wish, as we have heard, to suspend or excommunicate England, what I and our Brothers shall do, who have always been ready to obey thee, I beg thou wouldst deign to send word back. Farewell.

[4] When therefore these things and some worse than these, with Anselm in exile, were being done throughout England; and certain afflicted by the magnitude of evils insisted to the King, that he should recall him, namely the Father of his country, who might correct those things; he himself, induced both by the religiousness of the man, and dismayed in mind by the overflowing of monstrous evils, The messengers sent to Rome by the King return empty of hope confessed that indeed concerning the man's return, he willingly wished what was being asked, yet so that he should in no way suffer anything of the paternal customs to be further derogated from him by him. Whence with us still dwelling at Lyon, Messengers were sent to Rome by the King himself, who should by all means strive to lead the Apostolic to this, that he should order Anselm to return to England and to be subject and obedient to the Royal will in all things. To which when they could by no means bend him, as they had come, they returned with the business unaccomplished.

[5] In those days a Walo, Bishop of Paris, coming from Rome to us, brought relics of the body of the blessed Martyr Prisca, which had been given to him at Rome, and thence in the presence of Father Anselm gave me a small part. Which part, since it seemed to me very small, when I asked that the Prelate might increase the gift, Anselm restrained me, saying that what I had sufficed. St. Anselm highly esteems the particle of relics, For since, he said, the bone itself is from her body, until she is without it, she will not have her integrity, Wherefore if thou shalt worthily preserve it; and shalt serve the Lady, whose it is, with what devotion thou canst in it; she will as gratefully receive the gift of thy service, as if thou wert serving her whole body. I acquiesced in his saying, and what I had received I keep with diligent custody. In b the second year of our arrival from Rome to Lyon, the Pope himself, having gathered a general Council at the Lateran, the Count of Meulan, of whom mention has often been made above, and his accomplices, who were driving the King to the wickedness of investiture, as was said; and also those who had been invested by him, by the judgment of the Holy Spirit drove from the thresholds of the holy Church: He receives letters from the Pope and this very thing through a Letter, which behold we subjoin, he made known to Anselm speedily.

[6] Paschal, Bishop, Servant of the servants of God, to the Venerable Brother Anselm, Archbishop of Canterbury, greeting and Apostolic blessing. The members of the Church suffer not a little from the injury done to thee, because, as the Apostle says, if one member suffers, the other members also suffer with it. 1 Cor. 12:26 For although we are separated by bodily presence, yet we are one in the head. For thine injuries and rebuffs, equally as our own, we bear. This also greatly afflicts us, that thy Religion has been taken away from the English kingdom: for sheep which are without a Pastor, [concerning the excommunication of those instigating the King and those invested by him.] the wolf snatches and scatters. Therefore concerning thy return to them we labor in such ways as we can. Whence in the Council lately held, by the common sentence of our Brothers and fellow Bishops it was determined, that both the Counsellors of the King, who drive him to the wickedness of investiture, and those who have been invested by him, should be driven from the thresholds of the Church, because from a free woman they are trying to make a handmaid. Which sentence indeed, by the judgment of the Holy Spirit, we have promulgated against the Count of Meulan and his accomplices, and the same we confirm against those who have been invested by the King, by the judgment of the same Holy Spirit. But the sentence against the King has been deferred for this cause, that he ought to have sent his messengers to us at the time of the past Easter. Given at the Lateran, on the 7th of the Kalends of c April.

[7] When therefore Anselm had received this Letter, he inspected it; he understood that he was any longer vainly awaiting Roman help at Lyon, He also writes in vain to the King: especially since he had now many times sent Legates and letters to the Prelate of the Roman See himself concerning the consummation of his business, and had thus far merited from him nothing but a kind of consoling promise of expectation, from term to term. For the third time also he had sent his letters to the King of England, concerning the re-seising of his goods, nor had he received from him any answer, except what put forward a soothing delay to him. Therefore, the venerable aforesaid Bishop of the city of Lyon having been consulted, he departed from Lyon to seek France, with the Pontiff himself and all the people of the land grieving thereat.

[8] When therefore we had come from Cluny to La Charité d, which is a cell of the Cluniac monastery; Anselm learned that the Countess of Blois, daughter of the greater King William, e Adela by name, was sick at her castle f of Blois. He therefore turned his journey, by which he had disposed to go to Reims (as he had been entreated by Manasses g Prelate of that city through intermediaries with many and earnest prayers), He visits Adela Countess of Blois, his sister, and went to Blois to the Countess, avoiding everywhere after his custom the mark of any blame. For the same Countess had in many things, both in this and in his other exile, ministered to him with magnificent liberality; and had chosen him, as a holy and religious man, after God as the instructor and guardian of her life. If therefore he should not visit her with his fatherly presence, though at extremities as was said, he would not escape the mark of just reprehension. Therefore when we came to her, and found her, the languor being allayed, almost recovered, we were most becomingly detained by her in the castle itself for several days. In which days, when the Prelate and she often exchanged words between them; the Prelate, according to his office, diligently urging her to act well; she, according to her manner of life, asking the Prelate as a Father those things which she knew ought to be inquired into; Anselm made known to the Countess the cause of his return to France, being asked by her; and did not conceal that he was coming to excommunicate her brother, namely Henry King of the English, for the injury which he had done to God and to himself now for two years and more. Which she hearing, and with her goes to Chartres, grieved vehemently for her brother's damnation, and, that she might rather reconcile him with the Pontiff, disposed to bestow her care. She therefore prevailed upon the man, that he should proceed with her to Chartres.

[9] At that time the King himself was in Normandy, and had subjected almost the whole of it to his rule. and with the King then staying in Normandy, The power indeed of Robert Count of Normandy, namely the brother of the same King, had at that time grown so despised with all, that scarcely anyone was willing to do anything for him, which for a Prince of any nation is wont to be done. For a pious heart and a very small desire for earthly things, which flourished together in him, had brought this upon him. Nearly all the greater men of the Normans therefore, immediately upon the King's coming, despising the Count their Lord, and setting aside the faith they owed him, ran to the gold and silver of the King, and handed over to him cities, castles, and towns.

[10] When therefore the King, through the Countess's Legates, had received Anselm's coming, and why, Burgundy being left behind, he had come to France, he sought how he might turn the man's mind from his proposed intention. Taking counsel therefore with his men, through messengers he entreated the Countess, that she would lead the man to Normandy to speak with him; promising that in many things concerning the former complaint he would condescend to his will, for the sake of peace. He goes to him at l'Aigle: What more? On the appointed term the Archbishop and the Countess came together to the castle which is called l'Aigle h, for a conference with the King, as he had asked; and being reconciled with him they found the King exulting with vehement joy for Anselm's arrival, and having descended not a little from his former fierceness. Then a colloquy being held between them, the King re-invested Anselm with the revenues of his Pontificate, and they were received on both sides into former friendship. To certain therefore solicitously giving their work to this, that the Prelate should immediately return to England, the King assents, yet so that he should not withdraw his communion in anything from any of those, who had received the investitures of the Churches from him or had consecrated them. To which condition Anselm by no means acquiescing (namely not willing in anything to transgress the obedience of the Pope) chose to remain outside England, until those should have returned who by agreement were to be sent to Rome for determining that very business, and certain other things, concerning which at that time they could not agree between themselves. These things moreover were done between them in the third year of our going out from England, on the 11th of the Kalends of August.

[11] For the great exultation therefore, which from this reconciliation of Anselm the King conceived within himself, he is often visited by him you would have seen him, so long as we tarried in the aforesaid castle, not easily allowing Anselm to come to him; but as often as anything was to be done between them, always himself to go to Anselm. For now in many places throughout England, France, and Normandy, fame had divulged, that the King himself was soon to be excommunicated by Anselm; and therefore for him, as for a power not so very much loved, many evils were being contrived, which were thought to be more effectively inflicted upon him when excommunicated by so great a man: which he knowing, greatly rejoiced that the man's sentence was turned away from him. In short, every evil which was awaiting him, Anselm being turned against him, was turned from him, Anselm being returned into his friendship. and is restored to full standing: And so that the man might the more quickly return to his Bishopric for the exultation of his people and the relief of the whole Country, the King promised so to send his messengers to Rome, that at the coming Nativity of Christ Anselm could be present at his court in England. Moreover he sent letters to England, commanding that all things and men of Anselm wherever

they might be, should be in peace and quiet, and that no one should burden or implead them: but free from all debt, that what they held they should hold with honor, and in all things should depend on the nod and command of Anselm. When therefore these things became known to the men pertaining to the Archbishopric, soon as it were a certain unlooked-for ray of the sun shone out to them, which cast them out in no small measure from the inhumanity and darkness of the former oppression.

[12] When after this Anselm had returned to the Monastery of Bec, and the King to England; certain small occasions having arisen, the Legates who ought to have been sent to Rome who dwelling at Bec tarried long beyond the appointed term. Whence vehement wonder shook the hearts of many, supposing that so great a delay of the man's return was a seduction of the devil, and openly seeing the monstrous destruction of all Christianity in England. Which will be more clear, as I think, if I briefly subjoin certain things from those which were sent to us during this delay by a certain man of no contemptible authority. He writes therefore among other things thus:

[13] Most dear Father and Lord. Although you most well know what you ought to do, and what you wish to do; he receives letters from England, yet it seems to almost every man of sound sense that what is being done between you and the King under so long-delayed expectation is altogether nothing else than an illusion of diabolical fraud, and a delaying delusion, and, to speak more manifestly, the daily diminution and supreme destruction of the whole Church of the English, and of the Christian religion and law. For the possessions of the Churches which are so long left widowed of their Pastors are being plundered; the order of holy religion in them being neglected, is annihilated; the Rulers of the Christian law, no longer Rulers but precipitators, and according to the judgment of the Royal will and their own pleasure, are made subverters of almost all justice. What shall I say of the Clerics, who almost all have rolled back to their former iniquity? What of the laymen? For they indeed, but especially the Princes, concerning the foul crimes growing there, scarcely take wives except from their own kindred, secretly betroth them, knowingly keep the betrothed against ecclesiastical law and defend them for themselves. But concerning the Sodomites, whom thou thyself in the great council hast excommunicated until penance and confession; and concerning the long-haired, whom afterwards in the Paschal solemnity, clad in the Pontifical Stole, before the whole people thou hast removed from the thresholds of the holy Church, what is to be said? since, while thou oughtest, thou dost not come to the rescue, nor is there even one in the whole kingdom who dares in thy stead to rebuke these and many other things contrary to God and every servant of God, or strives to amend them. And if you wish to hear the truth, I confess that all these things are done much worse than can be set forth in writing; so much that even the King himself testifies, that never before in this country has there been such great strength of wickedness, as there is now. But all these things without doubt look to thee alone, and are imputed to thy Sanctity. See therefore and take heed to the burden which thou hast undertaken, and he is urged to come quickly. and to whom thou hast committed the care of it to be disposed in thy place; when thou, who art appointed to oppose such things, art absent from the Kingdom in which they are being exercised so long, for nothing. Consider also, if it please thee, whether thy heart is so given over to God alone, and whether thou art already living in such security of thyself, that thou oughtest not with another vigilance to condescend to such miseries of souls. I know indeed, and know well, that thou knowest most well what it is that thou art doing, but thy very knowing profits us very little. For we see no fruit of common utility as yet proceeding from so long-lasting a business of thine; but on thy occasion alone we see evils in the Church and people of God growing on every side, every day.

[14] Being honorably received at Reims, he receives letters from the King: And these things indeed that man wrote, hating so many evils; supposing Anselm to be kept from entering England by nothing but his own will. But in truth King Henry would by no means permit him to enter; unless, the obedience of the Pope being set aside, as we mentioned above, he should communicate with the excommunicated Bishops and Abbots. Nevertheless with Anselm staying at Reims (for thither, overcome by the earnest prayers of the Bishop and Canons of that place, he had gone; and received with greater honor than can be set forth in letters, and by the festive meeting of all dwelling in that place, held about the Pontiff Manasses with great and officious charity, tarried there for several days) the same King sent him one Epistle, which behold we subjoin.

[15] To the most reverend and most loving Father Anselm, Archbishop of Canterbury, Henry by the grace of God King of the English, greeting and the affection of all good will. Venerable Father, let it not displease thee, that I have so long delayed the journey of those whom I have decreed to send to Rome to carry forward my business. concerning the legates to be sent to Rome on both sides: Which as soon as William of Warelwast shall come to thee, whom for carrying forward this business as we have decreed I am sending to Rome, shall be expedient to thee. I therefore suppliantly entreat thee and devoutly beseech, that with the same William, thou wouldst send Baldwin of Tournai to Rome, to treat of our affair, and, God willing, to finish it. Farewell. To this Anselm wrote this Epistle.

[16] To his most dear Lord Henry, glorious King of the English, Anselm Archbishop of Canterbury, faithful service with prayers. He replies to the King, That your Greatness in his letters so honorably salutes me with so great an affection of good will, I give great thanks, as I ought. But that you so suppliantly ask me, that it may not displease me that your Legate to be sent to Rome tarries so long; indeed your request, so far as in me lies, I ought not to despise: but the cause is God's rather than mine, wherefore with a faithful heart and benign mind I say to you what I ought not to keep silent. For something to displease me, unless when it displeases on account of God, is no great matter; but for something to displease God, is by no means to be despised. Indeed it does not a little displease God, for a Bishop to be despoiled of his goods, which now by the grace of God inspiring you, you have corrected; but that a Bishop be separated from his office, and the Church from its Bishop, without a cause that God approves, he judges too grievous. [complaining about the delay imposed on the Legates, and his long absence from his Bishopric.] It is expedient therefore for your soul that you busy yourself, that I, such as I am as a Bishop, may be more quickly restored to the Church, which God has committed to your Royal power for keeping, and to your Kingdom in your peace; and that the opportunity of my exercising, according to my possibility, the office for which I have been set there, may no longer be hindered. It is also greatly to be feared by me lest God be displeased, and the Lord Pope justly reprehend me, because after you and I met together at the castle which is called l'Aigle, in so long a time I have not sent our Legate to him; through whom he might know what has been done between us concerning so great a matter, and what is to be done, and I might receive his counsel and command. Wherefore it is perilous for me long to wait for your Legate, whom before the next Nativity of the Lord, as I understood from your words, I had hoped would return to Rome; especially since, by what counsel or reason I know not, you now appoint no term for me. Since therefore I ought to be more concerned about this, that I cannot be present to the Church committed to me, than about any earthly possession; I pray that you name some near term for me in your letters, when I may wait for your Legate about to go to Rome; because I do not dare to defer, to say much, beyond the next Nativity of the Lord, without sending my Legate. He also wrote to the often-mentioned Robert, Count of Meulan, at that time in this manner, as being he by whose counsel the King himself was disposing all his affairs.

[17] Anselm the Archbishop to his Lord and friend Robert, Count of Meulan, greeting. You know, that when the King and I met at the castle of l'Aigle, it was said, He commends the same business in other letters to Robert of Meulan: that the King would send his Legate to Rome, for those things in which we could not agree, except through the Lord Pope. Which I understood was to be so done, that before the next Nativity of the Lord the Legate should return. But you see, that my lord the King delays to do what he then said. But he only sends this word to me, who wished to send my Legate with his Legate: that it should not displease me, because his own tarries so long, appointing to me no term when he is to come. Whence certain opine and say, that the King does not much care to hasten, that I should return to England; and that the Church of God, which God has committed to him for keeping, which is now almost for three years desolated from its living Pastor, should be consoled by his return and presence; and that for the counsel of its soul, of which it has long been deprived, in those who love and desire this, it should be gladdened. Wherefore I say to you, that I greatly fear, lest he provoke upon himself the wrath of God, and upon those by whose counsel he defers to come to the aid of so necessary a thing, so reasonable; since it pertains to him, and he can bring it about, that he lose nothing of those things which according to God pertain to the Royal power. As a friend and as an Archbishop, such as I am, I counsel him and those who are about him, that they strive not more to satisfy his will than the will of God; because God at some time will satisfy his will, against the will of those who do this. Counsel therefore him and yourselves, before God show his wrath, which he still suspends, waiting that you may be humbled to his will. May God direct him, and his counsellors to his true honor and to his true advantage. We therefore describe these things thus, that whoever reads or hears them, may plainly understand, to whom the evils, which were done in England during Anselm's exile, or the delay of his exile, ought chiefly to be ascribed.

ANNOTATIONS.

CHAPTER II.

On account of excessive exactions, admonitions submitted to the King. The controversy of investiture laid before the Pope. The hairs of the Mother of God received.

[18] Thereafter therefore there were sent to Rome, on Anselm's part, Baldwin the monk, a man of indeed holy liberty of the Church and an unfeigned lover of every good; and on the King's part, William, often mentioned above, who was to act, as he was wont, for the liberty of the Church. But what and how great oppressions meanwhile the whole of England suffered, I know it is difficult to say. For the King himself, having left Normandy, because he had not been able to subject the whole of it to himself in the manner above said, returned to England, so that, supported by more abundant money, on returning, he might subject to himself what remained of his disinherited brother's. In which collection of money there was no respect of piety or mercy in the collectors, but cruel exaction raged against all (as those coming thence testified to us). In short you might see, as they said, those indeed who had nothing to give, either driven from their little houses, or, the doors being torn off and carried away, having the houses wholly exposed to plunder, Amid the greatest and intolerable exactions, or, the cheap furniture being taken, reduced to extreme penury, or certainly afflicted and tortured in other and other wretched ways. But against those who seemed to have something, new and thought-up b forfeitures were alleged, and so when they did not dare to enter a plea to defend themselves against the King of the land, their goods being taken away, they were cast into grievous distress. But these things perhaps by some will be esteemed light to speak of, because these and many things like them were done not only under King Henry, but also under his brother, to say nothing of his father, King William. Yet these seemed more grievous and intolerable to them, because much less than usual was found to be taken from those already despoiled and exhausted. To these things, in the Council of London the fellowship of women, as we said above, had been forbidden to all Priests and Canons of England; and the very interdict, with Anselm in exile, by several of them, women being retained or certainly resumed, had been violated. This sin therefore the King, not allowing to be unpunished, commanded his officers to implead them, and to take their monies for the expiation of this sin. But when very many of them were found immune from that transgression, even arising from the Clergy, the money which was being sought for the Prince's work, afforded less abundance than the exactors could hope. Wherefore the sentence being changed, nay rather turned against the innocent with the guilty, all the Churches which had parishes were placed under a debt; and each one, a quantity of money being assigned, was commanded to be redeemed by the person who served God in it. It was therefore a pity to see. For when the tempest of this exaction was raging, and some, having nothing to give, or, execrating the unheard-of matter, willing to give nothing for such a cause, were contumeliously seized, imprisoned, tortured; it happened that the King himself came to London. There having gathered, as it is said, nearly two hundred Priests, clothed in albs and Sacerdotal stoles, ran to the King, going with bare feet to his palace, after the Priests were denied a hearing, with one voice imploring mercy. But he by chance, as it happens, divided to many things, was moved by no mercy to their prayers; or at least, deigning them, as men devoid of all religion, no honest response, commanded them quickly to be driven from his sight. They clothed with confusion upon confusion, approach the Queen, and beg her as intercessor. She, as it is reported, moved by pity, dissolves into tears; but constrained by fear, is kept from intercession. Many things more than these were reported at that time, done in this manner throughout England: but we, studying brevity, think the few things that have been said can suffice for the intention of the present little work.

[19] Nevertheless it must be said, that evils at that time so inundated England, He receives a letter from the Bishops, that the Bishops themselves (who had always, along with the Prince, striven to suppress the freedom of the Church and Anselm striving to lift up and defend that same liberty, as can be understood from the things above) compelled by the immensity of such evils, sent commands to Anselm with an epistle, and on their knees asked for the help of his relief, and promised that they would henceforth follow him in God's affairs as a Father. But these things, as I think, will be better clear if the epistle itself which they sent him be subscribed. And it is this. To the most beloved Father, Anselm Archbishop of Canterbury, Gerard Archbishop of York, and Robert of Chester, and Herbert of Norwich, and Ralph of Chichester, and Samson of Worcester Bishops, and William Bishop-elect of Winchester, greeting. We have awaited peace, and it has gone further away: we have sought good things, and trouble has grown. The ways of Sion mourn, because the uncircumcised trample them: the temple mourns, because within the Holy of holies and to the very altar laymen have burst in. Arise, as formerly that old man Mattathias. imploring his help and presence: Thou hast in thy sons the valor of Judas, the strenuousness of Jonathan, the prudence of Simon. These will fight with thee the battle of the Lord: and if thou shalt be laid to thy Fathers before us, from thy hand we will receive the inheritance of thy labor. But now thou must no longer be slothful. For why dost thou sojourn abroad, and thy sheep perish without a pastor? Already before God no excuse remains to thee. For we are prepared, not only to follow thee, but even to go before thee, if thou shalt command. Come therefore to us, come quickly; or command us or some of us to come to thee: lest while we are separated from thee, the counsels of those who seek their own things bend thee to the wrong side. For we now in this cause seek not our own, but those things which are of God.

Anselm's reply to them.

[20] Anselm, Archbishop of Canterbury, to his Friends and fellow Bishops, whose letters he received, greeting. I grieve with you, and in mind sympathize with the tribulations, which you and the Church of England sustain: but at present, He answers excusing, that he cannot yet come: according to my and your will, I cannot come to the rescue; because I am not yet certain what and how much I can trust, until through our Legates, whom I expect to return shortly from Rome, I shall know what they have accomplished with the Lord Pope. Yet it is good and pleasing to me, that at length you know to what your patience, to speak more mildly, has led you; and that you promise me your help, not in my but in God's cause, and invite me not sluggishly to come to you. For although I cannot do this at the present time, because the King does not wish me to be in England as yet, unless discordant with the Pope's command and concordant with his own will; and I am not yet certain what I can, as I said: yet I rejoice for your good will and the Episcopal constancy which you promise, and for the exhortation which you make to me. But that I should cause some of you to come to me, as you ask, lest, while we are separated from each other, He praises their constancy, and adds his own: those who seek their own things should pervert my counsel, at present I do not think it necessary. For I trust in God, that no one will be able to turn my heart from the truth, as far as I shall know it; and that God will shortly show me what I may be able to do; and I will notify you as quickly as I can. But what is to be done by you in the meantime, your prudence sufficiently understands. Yet I say this, because I, in so far as, hoping in God, I feel my conscience, would not for the ransom of my life give assent, nor make myself a minister or executor of that evil, which I hear is newly being promulgated over the Churches of England. Farewell.

[21] Meanwhile, with frequent messengers coming from England to Normandy, that which the King was doing concerning the Priests of England was very widely divulged; that he may do what is in him, and drew both those who fed on his infamy, and those who fed on his praise, into hatred and reproach of him. But Anselm, not bearing such an evil report of the King, and desiring to recall him from so great an injury, wrote to him concerning the matter once and again, and sought his reply as often

as he received written replies. Which writings, in the order in which they were sent, I thought ought to be noted below, thinking they would be of profit to future times for example, if by a higher counsel God shall not have allayed in the English kingdom the greatest evils which are being done under his eyes today. In which however, we wish to be asked from those who read or hear these things, that they not be angry with us, that we are so occupied in writing Epistles. For of the business, which we are handling, this is a certain and great part: nor can the whole of any matter be known, when the parts of it are unknown. The text of the Epistles themselves therefore is this.

[22] To Henry, his most dear Lord, by the grace of God King of the English, Anselm Archbishop of Canterbury, faithful prayers with faithful service. It pertains to me, if I hear that you are doing anything which does not expedient to your soul, [He admonishes the King concerning the power exercised over the Priests, which is of the Bishops, and the Primate,] not to keep silent about this to you; lest, what God avert, God be angry, both with you if you do what pleases him not, and with me for my silence. I hear that your Excellency exercises punishment over the Priests of England, and exacts a forfeit from those, who have not observed the precept of the Council, which I with your favor held at London with other Bishops and Religious persons: which hitherto is unheard of and unused in the Church of God concerning any King and any Prince. For it does not pertain, according to the law of God, to punish such guilt, except to the individual Bishops throughout their parishes; or if the Bishops themselves have been negligent in this, to the Archbishop and Primate. I pray you therefore, as my most dear Lord, whose soul I love more than the present life of my body, and counsel as one truly faithful to your body and soul, that you not put yourself into so grave a sin against Ecclesiastical custom, and if you have already begun, that you entirely desist. For I say to you that you ought greatly to fear, that money so received, (to say nothing of how much it harms the soul) shall not so much, when it shall be spent, help earthly affairs, as it shall afterward disturb them. Finally, you know that in Normandy you received me into your peace, and re-seised me of my Archbishopric, and that the care and punishment of such an offense pertains chiefly to the Archbishopric, since I am Bishop more for spiritual care than for earthly possession. May almighty God so direct your heart, both in this and in your other acts, according to his will, that after this life he may lead you to his glory. Amen.

[23] Henry by the grace of God King of the English, to Anselm Archbishop of Canterbury, Greeting. On the day of St. Gregory at Tonbridge there were brought to me letters, who excuses that he did what he did on her account: deposited with your seal. And through these you gave me such commands, at which I wonder much; because what I did, I believe I did through you. And on the day of the Ascension of the Lord I shall have all my Barons gathered with me, and by their counsel I shall so fittingly answer you, that when I shall speak with you I do not think you will reproach c me thereon. And whatever happens otherwise, know that your men, whatever they do, shall remain in peace through all your lands.

[24] To his most dear Lord Henry, by the grace of God King of the English, Anselm Archbishop of Canterbury, faithful service and faithful prayers. which Anselm not admitting I give thanks to God and to your dignity, which in your letters has promised to answer me fittingly, concerning this on which I had entreated her in my letters, concerning the Priests of England; and I pray the Lord, whose counsel remains for ever, that he himself may counsel you to answer and do what pleases him, and whence the faithful lovers of your soul may rejoice. But concerning this that I read in your letters, that you believe you do through me what you do; for certain know, my Lord, that it is not through me, since I should act against God, if it were through me. Wherefore I still pray with great and faithful affection, that in such an undertaking, on the counsel of none you should persist. Farewell.

[25] Henry King of the English, to Anselm Archbishop of Canterbury, he answered that he would satisfy in person, greeting and friendship. Concerning this which you sent me concerning the Priests, know that I did it as becomingly, in my opinion, according to what I ought to do. Nor be it unknown to you that within a short interval of time I shall cross over. And when I shall have spoken with you, if I have committed anything in these things, I will correct it by the counsel of almighty God and of you. Witness Walderic the Chancellor at Marlborough.

[26] While these things are thus being done, behold those who had been sent to Rome return. Now there had long since been suspended from the Episcopal office d William Archbishop of Rouen, Meanwhile Anselm goes to Rouen to a Synod and through these messengers Anselm Archbishop of Canterbury had interceded for him with the Lord Pope. The Lord Pope therefore sent word to him, that in his place he should do in that cause what he should understand ought to be done, knowing that he could by no means knowingly be bent from the paths of Justice by the intervention of anything. He went therefore to Rouen, and in the Synod of Clerics which was then assembled, set forth the cause of his coming. William the Legate of the King brings forward letters, which, on behalf of the Apostolic, he had brought from Rome on the matter, and before all they are read thus. Paschal, Bishop, Servant of the servants of God, about to absolve the Archbishop suspended from office: to the Venerable Brother William Bishop of Rouen, greeting, and Apostolic Blessing. Although the quality of thy cause greatly burdens our patience, yet for the reverence of our Brother the Bishop of Canterbury, and the love of the bearer of these presents our son William, who have earnestly interceded for thee with us, we are moved by paternal benignity toward thee. Therefore thy cause we have committed to the same Brother the Bishop of Canterbury, that what he shall indulge we indulge. Certainly with this regard, on this condition, that thou repel from thy familiarity the evil counsellors, by whose instigation thou didst incur many depravities. Given at Benevento on the 5th of the Kalends of April. The Lord Pope also sent this Epistle to Anselm.

[27] Paschal, Bishop, Servant of the servants of God, to the Venerable Brother Anselm, The same through a Papal brief Bishop of Canterbury, greeting and Apostolic blessing. That the dignity of almighty God has inclined the heart of the English King to the obedience of the Apostolic See, we give thanks to the same Lord of mercies, in whose hand the hearts of Kings are turned. This indeed we believe to have been done by thy charity's grace, and the earnestness of thy prayers, that in this matter the supernal mercy should look upon that people, over which thy solicitude presides. But that we condescend thus far both to the King, and to those who seem to be liable; know that it has been done with such affection and compassion, that we may be able to raise up those who were lying. For he who, standing, stretches out his hand to one lying to lift him up, will never raise up the one lying unless he himself also bends down: yet although the inclination seems to approach a fall, yet it does not lose the state of rectitude. But thee, Brother venerable and most dear in Christ, from that prohibition, or, as thou believest, excommunication, we absolve, which thou understandest was made by our predecessor Pope Urban of holy memory against investitures or homages. He receives the power of absolving those guilty of investiture But do thou receive those who have received investitures, or who have blessed those invested, or who have done homages, with that satisfaction, which through our common Legates, William and Baldwin, faithful and truth-telling men, we signify to thee, the Lord cooperating, and absolve them in the place of our authority; whom either thou thyself mayest bless, or by whomever thou wilt mayest command to be blessed, unless thou perhaps findest in them anything else, on account of which they are to be kept away from the sacred honors. But from the Abbot of Ely e thou shalt withdraw the fellowship of thy communion, so long as he shall presume to retain the Abbey; which, the interdict of our mouth having been conceived, which being present he had heard, he has presumed to invade through a repeated investiture. But if any henceforth besides the investitures of the Churches, shall have received Prelacies; even if they have done homage to the King; let them by no means for this be kept from the gift of blessing, until through the grace of the almighty Lord, for the laying aside of this, the King's heart shall be softened by the showers of thy preaching. Moreover concerning the Bishops, who, as thou knowest, brought back a false rumor from us, and three falsifiers, our heart is more vehemently aggravated: because they not only harmed us, but deceived the souls of many simple men, and drove the King against the charity of the Apostolic See: whence we do not suffer their great wickedness, the Lord cooperating. Yet because the insistence of our son the King more attentively presses us for them, even to them thou shalt not deny the participation of thy communion, until they receive the command of coming to us. Sane the King and his Consort and those Princes, and the King with his counsellors. who have labored for this business with the King at our command and strive to labor, whose names thou shalt learn from the suggestion of the aforesaid William, thou shalt absolve according to our promise from their penances and sins. Therefore, since the almighty Lord has granted us to profit so much in the English kingdom, in this correction, to his honor and that of his Church; thy fraternity henceforth, with such mildness, dispensation, wisdom, and foresight toward the King and Princes, busy itself, that what is as yet less corrected, with the help of our Lord God, through the zeal of thy solicitude, may be corrected. In which matter, thou shouldst feel our protection so present to thy love, that what thou shalt loose we loose, what thou shalt bind we bind. The cause of the Bishop of Rouen and my interdict, pronounced at the dictate of justice, we have committed to thy deliberation. What thou shalt indulge him we indulge. May the supernal dignation preserve thy fraternity unharmed for long times. Given on the 10th of the Kalends of April.

[28] In these days there came to Rouen Bohemond g, one of the most renowned Princes of the Jerusalem journey, having in his company a certain Cardinal of the Roman Church, by name Bruno h. This man had as master of his soldiers i Ilgyrus by name, a strenuous man, and of no ignoble fame among his own. This man, from his youth known to Anselm, had received many benefits from him. Therefore conversing familiarly with him, among the many things which he told him concerning battles won, cities captured, the situation of places, and some other things which he had received on the Jerusalem expedition, with delightful conversation he discoursed: that he had many relics of Saints, He treats with Prince Bohemond and others returned from Jerusalem: and by what means he had obtained them, he disclosed. Among which, nay rather above all which he had, he especially gloried in the hairs of the blessed Mother of God Mary, of which he reported that some had been given him by the Patriarch k of Antioch, where he himself was exercising the office of master of soldiers under Bohemond. And to these things he brought in: I confess I would not have dared to receive these hairs, if the love of this country, in which I was born and raised, had not animated me to this: for I was hoping that I would come hither sometime, and with these I would exalt this my country. l Since therefore from that hope, the Lord protecting, I have not been defrauded, I have disposed to give two of them to this Church, which holds the principate of all Normandy in Christianity; two to the Abbey of St. Peter and St. Ouen, two to the monastery of the same Virgin of Virgins, in which under thy protection I was brought up to manhood, and two to thee. For the aforesaid Bishop gave me twelve of them in number, attesting that they had been pulled out by the Lady herself, m when, standing near the Cross of her Son, the sword pierced her soul, as in the monuments of ancient letters, which were held of great authority among them, and were preserved in the archives of the Church over which he presided, as he asserted, he found written. And these things he said. At which Anselm, being greatly cheered, having done with the Pontiff of Rouen and Bohemond and the Jerusalem men the things that seemed ought to be done, returns to Bec. And the hairs of which the aforesaid knight had spoken, since they had remained at Chartres, (where Bohemond's household and almost all his luggage were awaiting his return) there were sent by the Archbishop of Rouen and the Abbot n of Bec men of the religious Order, to bring them. And it came to pass, as those who were bringing those which Rouen was to have approached the city, with Canons and all the Clergy of the city joined to them, with the monks of St. Ouen, and an innumerable multitude of all the people, the Pontiff devoutly met them with a long procession, and received them with as much honor as he could and brought them into the Church, and laid them up in a more sacred place. But four of them were brought to Bec, He receives two and highly esteems them, of which Anselm reverently took for himself the two remaining in that place; and commended them to me, as being the keeper and disposer of that chapel, to be kept, which I do until this day. What therefore others may think of these I know not: I however know most certainly, that the Lord and reverend Father Anselm always held them in great veneration, and that I myself have experienced by sacred and great proof, that something great and worthy of being embraced by the world as a token of sanctity is in them. So much of these things.

ANNOTATIONS.

CHAPTER III.

After illness return to England. Excellent things there decreed. Various Bishops and Abbots ordained.

[29] Recalled to England Therefore William, when he came to the King in England, and narrated to him what had been done with the Roman Pontiff concerning his business; he being glad at what he had heard, immediately asked through the same William that Anselm return to his Church; which William after a few days returning to us, found Anselm ill, and was greatly disturbed. For he now had his heart set on the liberty of the Church of God, and so far as he could was giving solicitous effort, that Anselm should be restored to his See in peace and honor. Fearing therefore lest the love of the place and of the brethren, no less than the infirmity of body with which he was burdened, should hinder the man from the journey to England; by what ways he could, both through himself and through us who were with him, he began to work, how he might pluck the man from the place, and promote him on the journey which he desired. Having therefore prefaced the prayers, by which he interpellated him on the part of his lord the King of the English, that he would visit England, notwithstanding his sickness, desolated by his absence, with a quickened return; he affirmed, and affirming promised, that the King himself had a most ready mind wholly to his will, in everything that he should henceforth command; nor would any longer wish to dissent from the Roman Church. And adding, he said, Therefore I beseech, that you break off all delay in coming, lest perhaps from the opposite side some secular wind should break forth, which may overturn him from these things. These things he hearing, he goes to Jumièges, gave thanks to God for the admirable gift of his; and having received leave from the Brothers, among whom now for a long time we had been held with great love and honor, about to go to England he came to Jumièges a. but as his illness grew heavier, Where the infirmity which we mentioned had weighed him down at Bec being renewed, he could by no means proceed from the place: wherefore, messengers being sent to England, he intimated to the King what was obstructing him from returning. He is disturbed at what he heard and grieved vehemently, swearing by the Word of God, that he would more equably bear all losses than Anselm's departure. Most quickly therefore sending back messengers, he begs the man to spare himself, and by all means to give himself to quiet. He also commanded, that from those things which were of his right in Normandy, he should take according to his wish; and thereupon should command himself and his men to be sufficiently served, and should await his crossing over shortly; which he gratefully accepting, remained there for about a month. Then his languor being mitigated he returned to Bec, he returns to Bec reckoning that it would be more opportune and more honorable for him there than elsewhere to await the Royal arrival. Where all exulting with wondrous alacrity at his return, behold a lamentable evil shook and subverted the joy itself: for so grievous an infirmity again invaded Anselm, that of him we expected nothing besides death. There gather together the Bishops and Abbots of that land, and each treats concerning his funeral: and he recovers: but almighty God, in his mercy, contrary to the opinion of all, restored him to health, and gladdened many with great joy thence.

[30] Therefore on the Assumption of Blessed Mary the King came to Bec, and Anselm having celebrated the solemn office of the Mass, the King, namely, and he met together, and at length all things which had drawn them in different directions found peace and concord. the affairs with the King visiting him being composed, For the Churches of England, which King William, brother of King Henry, as I related much above, had first reduced under a tax, the King restored free from the same exaction into Anselm's hands: and he promised that while he lived he would take nothing from them, so long as they were without a Pastor. But for the money, which, as we foretasted, he had received from the Priests, he pledged such an amendment; that those, who had not yet given anything on that account, should give nothing, and those who had given, should for three years possess all their goods in peace and quiet and free. But all things which had been taken from the Archbishopric, with Anselm in exile, at his command, he promised to return when he was returned to England, a pledge being given.

[31] These and other things, which the matter demanded, having been composed between the men, Anselm entered upon the journey of returning to England; he returns to England: he is received with great joy, and, trusting in the divine help, with all his men safe and cheerful he landed at Dover. With what exultation, with what pleasantness, with what hope of good, coming into England he was received; I reckon from the consideration of the evils, which we touched briefly upon, that had come upon her before his return, chiefly by the Queen: can be somewhat understood; whence, to be silent about the joys of men of different age and order, of the Queen herself I would briefly say this, that neither earthly affairs, nor the pomp of secular glory could detain her at all, but that she went before the man as he was approaching diverse places; and when monks or Canons were proceeding to meet him after custom, she herself went before, and adorned his lodgings by her providence with worthy preparations.

[32] Therefore after these things, those who had been thrust into Churches and monasteries, for exacting the Royal money, were cast out; He disposes Ecclesiastical affairs: and to the persons of each Church, the things within and without were committed for the common advantage. The causes also of the Priests, as we said the King had promised Anselm, were disposed; and that same thing divulged throughout the whole Kingdom. The King himself meanwhile b subdued Normandy to himself by war, and signified this to Anselm through the Epistle, which behold we subscribe.

[33] Henry King of the English, to Anselm Archbishop of Canterbury, greeting and friendship. He learns from the King's letter that he has obtained all Normandy, To your Paternity and Sanctity we signify, that Robert Count of Normandy, with all the troops of soldiers and foot, whom by prayer and price he could gather, on the named and determined day, met

[29] Recalled to England Therefore William, when he came to the King in England, and narrated to him what had been done with the Roman Pontiff concerning his business; he being glad at what he had heard, immediately asked through the same William that Anselm return to his Church; which William after a few days returning to us, found Anselm ill, and was greatly disturbed. For he now had his heart set on the liberty of the Church of God, and so far as he could was giving solicitous effort, that Anselm should be restored to his See in peace and honor. Fearing therefore lest the love of the place and of the brethren, no less than the infirmity of body with which he was burdened, should hinder the man from the journey to England; by what ways he could, both through himself and through us who were with him, he began to work, how he might pluck the man from the place, and promote him on the journey which he desired. Having therefore prefaced the prayers, by which he interpellated him on the part of his lord the King of the English, that he would visit England, notwithstanding his sickness, desolated by his absence, with a quickened return; he affirmed, and affirming promised, that the King himself had a most ready mind wholly to his will, in everything that he should henceforth command; nor would any longer wish to dissent from the Roman Church. And adding, he said, Therefore I beseech, that you break off all delay in coming, lest perhaps from the opposite side some secular wind should break forth, which may overturn him from these things. These things he hearing, he goes to Jumièges, gave thanks to God for the admirable gift of his; and having received leave from the Brothers, among whom now for a long time we had been held with great love and honor, about to go to England he came to Jumièges a. but as his illness grew heavier, Where the infirmity which we mentioned had weighed him down at Bec being renewed, he could by no means proceed from the place: wherefore, messengers being sent to England, he intimated to the King what was obstructing him from returning. He is disturbed at what he heard and grieved vehemently, swearing by the Word of God, that he would more equably bear all losses than Anselm's departure. Most quickly therefore sending back messengers, he begs the man to spare himself, and by all means to give himself to quiet. He also commanded, that from those things which were of his right in Normandy, he should take according to his wish; and thereupon should command himself and his men to be sufficiently served, and should await his crossing over shortly; which he gratefully accepting, remained there for about a month. Then his languor being mitigated he returned to Bec, he returns to Bec reckoning that it would be more opportune and more honorable for him there than elsewhere to await the Royal arrival. Where all exulting with wondrous alacrity at his return, behold a lamentable evil shook and subverted the joy itself: for so grievous an infirmity again invaded Anselm, that of him we expected nothing besides death. There gather together the Bishops and Abbots of that land, and each treats concerning his funeral: and he recovers: but almighty God, in his mercy, contrary to the opinion of all, restored him to health, and gladdened many with great joy thence.

[30] Therefore on the Assumption of Blessed Mary the King came to Bec, and Anselm having celebrated the solemn office of the Mass, the King, namely, and he met together, and at length all things which had drawn them in different directions found peace and concord. the affairs with the King visiting him being composed, For the Churches of England, which King William, brother of King Henry, as I related much above, had first reduced under a tax, the King restored free from the same exaction into Anselm's hands: and he promised that while he lived he would take nothing from them, so long as they were without a Pastor. But for the money, which, as we foretasted, he had received from the Priests, he pledged such an amendment; that those, who had not yet given anything on that account, should give nothing, and those who had given, should for three years possess all their goods in peace and quiet and free. But all things which had been taken from the Archbishopric, with Anselm in exile, at his command, he promised to return when he was returned to England, a pledge being given.

[31] These and other things, which the matter demanded, having been composed between the men, Anselm entered upon the journey of returning to England; he returns to England: he is received with great joy, and, trusting in the divine help, with all his men safe and cheerful he landed at Dover. With what exultation, with what pleasantness, with what hope of good, coming into England he was received; I reckon from the consideration of the evils, which we touched briefly upon, that had come upon her before his return, chiefly by the Queen: can be somewhat understood; whence, to be silent about the joys of men of different age and order, of the Queen herself I would briefly say this, that neither earthly affairs, nor the pomp of secular glory could detain her at all, but that she went before the man as he was approaching diverse places; and when monks or Canons were proceeding to meet him after custom, she herself went before, and adorned his lodgings by her providence with worthy preparations.

[32] Therefore after these things, those who had been thrust into Churches and monasteries, for exacting the Royal money, were cast out; He disposes Ecclesiastical affairs: and to the persons of each Church, the things within and without were committed for the common advantage. The causes also of the Priests, as we said the King had promised Anselm, were disposed; and that same thing divulged throughout the whole Kingdom. The King himself meanwhile b subdued Normandy to himself by war, and signified this to Anselm through the Epistle, which behold we subscribe.

[33] Henry King of the English, to Anselm Archbishop of Canterbury, greeting and friendship. He learns from the King's letter that he has obtained all Normandy, To your Paternity and Sanctity we signify, that Robert Count of Normandy, with all the troops of soldiers and foot, whom by prayer and price he could gather, on the named and determined day, met

me in sharp battle before Tinchebrai c: and at length under the mercy of God we conquered, and without great slaughter of our own men. What more? The Divine mercy gave the Duke of Normandy, and the Count of Mortain, and William Crispin, and William of Ferrers, and Robert of Stuteville the elder, and others up to four hundred Knights, and ten thousand foot, into our hands, and Normandy. But of those whom the sword slew, there is no number. But this I do not attribute to elation or arrogance, nor to my own strength, but I attribute to the gift of the Divine disposition. Wherefore, reverend Father, suppliant and devout, prostrate at the knees of your Sanctity, I beseech thee, that thou wouldst beseech the supernal Judge, by whose judgment and will this so glorious and useful triumph has fallen to me; that it may not be to me for loss and detriment, but for the beginning of good works and of the service of God, and for holding and strengthening the state of the holy Church of God in tranquil peace, that henceforth she may live free, and be not shaken by any tempest of wars. Therefore on account of the peace which the King had made with Anselm, many testified that he had obtained this victory,

[34] Normandy therefore being disposed under the Royal peace, and Duke Robert with the Count of Mortain being sent before into England in captivity, [The ordination of the Churches being deferred, on account of the coming of the Pope to the Council of Troyes,] the King himself returned to his Kingdom. But the Princes of the land having been gathered to his Court at Easter d, the ordination of the Churches, which the King had disposed to do, was deferred, because the supreme Pontiff of the Apostolic See Paschal had come to France, and had commanded that to him for the Council e which he was about to celebrate at Troyes, by King Henry and Archbishop Anselm the often-above-mentioned men William and Baldwin should be sent. Reckoning therefore that he would receive something new upon their return, the King deferred all things until the following feast of Pentecost, so that, they being returned, he might more securely dispose each thing, the Pontiff's will being known. The Court therefore being dissolved, Anselm goes to the Abbey of St. Edmund, about to consecrate a great cross there, and to administer certain other Episcopal offices. Which being completed, when he already thought himself about to return, he is seized by a grave infirmity of body, and then on account of his own sickness, and the languor growing heavy, is brought almost to extremities. He was however detained there on account of that infirmity until the octaves of Pentecost, and the Council, which as we said had been deferred, on account of his infirmity, received a respite until the Kalends of August. Meanwhile, on behalf of the Apostolic, this Epistle was brought to Anselm.

[35] Paschal, Bishop, Servant of the servants of God, to the venerable Brother Anselm, Bishop of Canterbury, greeting and Apostolic blessing. He receives power to dispense concerning the sons of Priests: Concerning the sons of Priests, what has been constituted in the Roman Church, we do not believe thy Fraternity to be unaware. But because in the kingdom of the English there is so great a fullness of this sort, that the greater and better part of the Clerics are almost reckoned in this category, we commit this dispensation to thy solicitude. For those whom knowledge and life commend among you, to be promoted to the sacred offices, we grant for the necessity of the time and the advantage of the Church, so that in the future the prejudice of the Ecclesiastical constitution may be guarded against. Concerning the person also of Richard Abbot of Ely, our sons Henry the King and William of Warelwast asking, and the Abbot of Ely. we permit that thou mayest receive him into thy communion, satisfaction being premised; and if his person appears useful for the ruling of the monastery, we commit to thy dispensation; also the other things which are to be dispensed in that kingdom for the necessity of the time, according to the barbarism of the nation, according to the opportunities of the Church, let the solicitude of thy wisdom and religion dispense. Given on the 3rd of the Kalends of June.

[36] On the Kalends of August therefore, a gathering of Bishops, Abbots, Princes of the Kingdom, was held at London in the King's Palace; and for three continuous days, Anselm being absent, between the King and the Bishops much was treated concerning the investitures of the Churches; the King letting go investitures, some striving for this, that the King should do them according to the manner of his father and brother, not according to the precept and obedience of the Apostolic. For the Pope, standing firm in the sentence which had thence been promulgated, had granted the homages which Pope Urban had equally with the investitures forbidden, and thereby had made the King agreeable to himself concerning investitures, he grants homages, as can be gathered from the letter which we described above. Thence, with Anselm present, the multitude standing by, the King assented and decreed, that from that time forward never by the giving of the Pastoral staff or ring should any one be invested with a Bishopric or Abbacy, by the King or any lay hand, in England; Anselm also granting, that no one elected to a Prelacy, for the homage which he might make to the King, should be deprived of the consecration of the honor received. and takes care that Prelates be ordained. These things being thus disposed, almost all the Churches of England, which had long been widowed of their Pastors, by the counsel of Anselm and the Princes of the Kingdom, without any investiture of Pastoral staff or ring, received Fathers instituted by the King. There were also instituted at the same place and same time by the King himself certain ones to the ruling of certain Churches of Normandy, which similarly were bereft of their Fathers.

[37] Amid these things Anselm began, before the King and the Bishops and Princes of the Kingdom, to exact from Gerard Archbishop of York, He exacts profession of obedience from the Archbishop of York. a profession of his obedience and subjection, which he had not made from the time that he had been translated, as we mentioned above, from the Bishopric of Hereford to the Archbishopric of York. At which when the King himself said, it seemed to him not necessary, that to the profession which Gerard had made at the time of his ordination, he should superadd another; especially since, although he had changed his Church, yet he remained the same person as he had been, nor had he been absolved from the first profession, Anselm at present indeed acquiesced to the Royal words, on this condition, that Gerard should give into his hand that he would keep the same subjection in the Archbishopric to him which he had professed in the Bishopric. Gerard assented, and placing his own hand upon Anselm's hand, the interposition of his faith, promised that he would show to him and his successors in the Archbishopric the same subjection and obedience, which as one to be consecrated Prelate by him to the Church of Hereford he had promised.

[38] Thence it was decreed, that those who had been elected to the Bishopric should go to Canterbury, He consecrates five Bishops: and there according to custom receive the blessing of that dignity. William therefore of Winchester, and Roger of Salisbury, and Reinelm, then recently restored as Bishop to the Church of Hereford, of whom we have mentioned above, and also William who was wont to fulfill the King's Legation, then Bishop-elect of the Church of Exeter, also Urban, similarly Bishop-elect to the Church of Glamorgan f, which is in Wales, together came to Canterbury, and on the Lord's day which was on the g third of the Ides of August were together consecrated by Anselm, the suffragans of that See ministering and cooperating with him in this office, namely Gerard Archbishop of York, Robert Bishop of Lincoln, John of Bath, Herbert of Norwich, Robert of Chester, Ralph of Chichester, Ranulph of Durham. On the same day before Anselm performed the consecration of those same Bishops, in their presence and of the Bishops who had convened, according to the command of the Lord Pope (for he had formerly by letter commanded this) he restored to Aldwin the Pastoral staff of the Abbey of Ramsey, which, as we mentioned above, he had lost in the Council of London. Also on the following fifth day of the week, he consecrated in that same see Robert, Monk of the monastery of St. Peter of Westminster, to the ruling of the Abbey of St. Edmund.

[39] But the ordination of the Abbot of St. Augustine was at that time, so to speak, deferred for this cause, that he who had been elected to be Abbot, and the Abbot-elect of St. Augustine, namely Hugh the Monk of Bec, did not yet have sacred Orders. He was indeed ordained to the Diaconate by the Archbishop in his Chapel at Canterbury with many others, in the fast of the seventh month, and likewise to the Priesthood by William Bishop of Exeter in the same Chapel, in the fast h of the tenth month. For Anselm was sick, and partly for this reason, partly on account of the imminent feast of the Nativity of Christ, the same Bishop had been commanded to come to Canterbury to Anselm. After these things when Anselm wished to hasten the ordination of that same Abbot, because the affairs of the Church were going to ruin, urging that he ought to be ordained in his own church, and daily were falling in on themselves within and without to their diminution; he wished that the aforesaid Bishop should solemnly consecrate him as Abbot at the altar of Christ at Canterbury with himself standing by. But when the matter became known to the monks of St. Augustine, they were stirred to contradict. For they imagined that their Church had privileges, through which they asserted that they could prove by manifest allegation that their Abbot ought to be ordained only in their own See. But this fable of theirs lasted several days; Anselm in no way wishing to yield to their assertion. At length at the beginning of Lent i, when Anselm had come near London for a colloquy of the King; some of the monks themselves, whom those who had remained at home had sent there chosen by common vote to handle the business, their privileges being omitted (which as either none, or not accepted, were disproved and condemned by the King and the Princes) through their Advocates persuaded the King, that he should command Anselm, to consecrate the Abbot in the Church of St. Augustine, according to ancient custom. The Messengers of this command were William Bishop of Winchester, and Roger of Salisbury, and William of Exeter, with Gisebert Abbot of Westminster, sent by the King to Anselm. Anselm therefore answered, If the King should ask me that for his love I should ordain the same Abbot in his own Church, perhaps I should do it, on this consideration, with this regard, that it has been of the right of my predecessors and is mine, indifferently throughout England, wherever the will bore, to administer the Episcopal office. But now because he commands that I do it by custom, I say that it is not of custom. But they: If it is not known to be against the faith, he wishes altogether that he be consecrated in his own See. He answers: Not all things are to be done which are not contrary to the faith; he refuses to hear, even at the King's intercession. otherwise many inconvenient things would be done: this thing also which is at question, though, if it were done, it would not be contrary to the faith, yet ought not to be done by custom; because it would be too inconvenient: for to him, who canonically ought to be subject to me and our Church in all things, I should become subject in this, contrary to order. Moreover, the Archbishop of Canterbury is Primate of all England, Scotland, Ireland, and the adjacent Islands, nor does he go out of his See for the consecration of any person by custom, not willing to prejudice his right and the King's honor: except only of the King and Queen. If therefore the King wills that I show the same honor to the Abbot of St. Augustine which I show to himself, he wishes to make him equal to himself in his own kingdom. Which that it be not done, I counsel, as to him to whom I owe faith, that he restrain himself from this will. For in truth I say, that if ever so great a disorder

should be made in England, it will be a great reproach, not only to the King, but to the Archbishops, Bishops, Princes, and the whole kingdom. They said: Well, if thou wilt not, moved by these reasons, ordain him in his own See; he commands that thou permit him to be ordained in his Chapel in his presence by any of the Bishops whom he shall command. He replied: Why should I permit him to be ordained by another Bishop, whom I by the grace of God, according to my right, as I ought, am able to ordain? And this indeed, they say, he would prefer, that there thou thyself shouldest consecrate him. He said: If I shall do this I shall do some injury to my own Lord, for it is not mine to celebrate Mass in his Chapel, except when he himself ought to be crowned by me. And so if I do this for the consecration of an Abbot, the Royal honor shall be cheapened, and henceforth by my example shall be exacted by custom, what hitherto was done at a fixed time for the honor of the King alone. But because he himself wills that he be consecrated soon, because with the Abbot not yet confirmed the affairs of the Abbey fluctuate, If he will, here in the Chapel of my lodging I will ordain him, since it is not easy for me, for so small a matter, to go to Canterbury this time. These things were reported to the King, and Anselm's reasoning being approved, he commended that all the evasions of objections being set aside the Abbot should be consecrated, and the reason being approved by the King he ordains him in his lodging. as Anselm said. He therefore ordained him on the 4th of the Kalends of March, the fifth day of the first week of Lent at Lambeth in the chapel of the Church of Rochester, where Anselm was then lodged. A profession being received from him according to custom, by which he promised to obey canonically in all things the Church of Canterbury and its Archbishops. Those therefore who were present said that he could have been much more honorably consecrated at Canterbury, and that it would be greater honor to the Abbot, to seek the Father of his country for his blessing in the Metropolitan See, than in the Chapel of the Church of Rochester. Meanwhile Anselm sent to the Lord Pope this Epistle.

[40] To Paschal, reverend Lord and Father, supreme Pontiff, Anselm servant of the Church of Canterbury, due obedience with the assiduity of prayers. He indicates to the Pope the King's submission as to investitures I ought not to keep silent to your Excellence, what through her the grace of God is working in England and in Normandy. The King who rules over the English and Normans, obediently receiving your command, has wholly given up the investiture of Churches, many resisting; to do which, Robert Count of Meulan and Richard of Redvers, as your faithful and sons of the Church, drawn by the admonitions of truth, vehemently instituted. The King himself in choosing persons in no way uses his own will, but wholly commits himself to the counsel of religious men; but concerning myself, how many thanks I owe to your paternal benignity, I am not sufficient to return by writing, but I read them assiduously written in the paper of my heart. For when, as your servants, our beloved Brothers, William and Baldwin, and gives thanks for the care of himself have reported, you command that the care of my corruptible life be borne toward me with so benign a solicitude that it may not quickly fail, you show that your greatness has no small affection of piety toward my smallness. May almighty God long preserve your life in all prosperity. not without commending the Count of Meulan. This Epistle it pleased me therefore to intermingle with this work, so that by its witness we might show those things which we have said concerning the investitures of Churches to be confirmed. It was also desirable in equal wish to designate by the testimony of this, to what correction the Count of Meulan was brought for the letter which the Pope, as we wrote above, had sent him. For in truth from those things, in which he had once been involved, in some part he had been changed: for, a lover of the just, to these he gave counsel, to those help, to some both, according as reason demanded, he often showed. King Henry himself, trusting his counsel in the business of the kingdom more excellently and effectively than the others, shuddered, as he confessed, to follow the footsteps of his deceased brother the King. Nevertheless the aforesaid Count neither loved the English; nor suffered any of them to be promoted to Ecclesiastical dignity.

[41] He takes care of the funeral of the Bishop of Rochester. The aforementioned Gundulph Bishop of Rochester being taken from this life, Anselm went to Rochester to bury him; who, the service under a great multitude of mourning monks, clerics, and laymen being becomingly fulfilled, arranged the affairs of that Bishopric as he understood would best expedient, for the work of the Church within and without, namely his own. But the Episcopal staff was brought to Canterbury by Ernulph the Rochester monk, who had been the Chaplain of that same Bishop, according to custom, and in the presence of the Brothers was presented upon the altar of the Lord Savior.

[42] Amid these things King Henry, considering that almost the whole Kingdom had fallen into grievous distress from many causes, by the counsel of Anselm and the Princes of the kingdom, instituted the giving of effort, The King, Anselm being consulted, provides for the oppression of the poor how in some way the evils, which were chiefly depressing the poor, might be mitigated: of which good he began knowingly the beginning from his own Court. For in the time of his brother the King the multitude of those who followed his Court had this custom; that they ruined, plundered everything; and no discipline restraining them, laid waste the whole land, through which the King went. To these was added another evil; for very many of them inebriated k with their own malice, when they could not wholly consume what was found in the lodgings which they invaded; those same things they were wont either to carry to market, through those same persons whose they were, for their own gain and sell; or, fire being put under, to burn them; or if it were drink, to wash their horses' feet from it, and pour out the remainder of it upon the ground; or certainly to waste it in some other way. But what cruel things they did to the heads of families, what unseemly things to their wives and daughters, it is a shame to remember. For these causes each one, having foreknowledge of the King's coming, fled his own dwellings; taking care for himself and his own as best he could, in the woods or other places, in which he hoped he could protect himself. This evil King Henry desiring to remedy, an edict being proclaimed, all who could be proved to have done any of the things I have said; he caused with constant justice strenuously either to have their eyes plucked out, or their hands or feet or other members cut off. Which justice being seen in several cases, deterred the others, loving their own wholeness, from the injury of others. Likewise the corrupt and false coinage in many ways afflicted many: and for the correction of the Coinage: which the King decreed to be corrected under such animadversion, that no one who could be detected making false denarii, could by any redemption be aided from losing his eyes and the lower parts of his body. And since very often, when the denarii were being chosen, they were bent, broken, rejected, he decreed that no denarius or obolus should be whole. From which deed great good for the time was created for the whole Kingdom. These things in secular matters, for relieving the distresses of the land, meanwhile the King was doing.

[43] Nevertheless, because the divine offices were up to that time unworthily handled by the hands of certain Priests, he solicitously insisted, that the same should be celebrated chastely according to their rite. For many of the Priests, setting aside the statutes of the Council of London, and also the punishment which the King had exercised against them, of which we made mention above, were retaining their women, or certainly had taken those whom they had not before. Which crime of incontinence the King desiring to overthrow, having gathered to his court at the solemnity of Pentecost at London all the greater men of the Kingdom, he sets forth in the Council of London concerning the business he treated with Anselm the Archbishop and the other Bishops of England, and strengthened them to extirpate that evil, supported by the royal authority and power. Whence Anselm Archbishop of Canterbury, decrees made for extinguishing the use of concubines among sacred men, and Thomas Archbishop-elect of York (for Gerard had shortly before died on his way to that same court) and all the other Bishops of England, decreed in the presence of the same glorious King Henry, with the assent of all his Barons, that Priests, Deacons, Subdeacons, should live chastely, and should not have women in their houses, except those joined to them by close consanguinity, according to what the holy Council of Nicaea defined. But those Priests, Deacons, Subdeacons, who after the interdict of the Council of London had retained their women, or had taken others, if they wished any more to celebrate Mass, should make them so alien from themselves, that neither should they enter into their houses, nor these themselves into theirs; nor should they knowingly meet in any house, nor should women of this kind dwell in the territory of the church; but if, on account of some honest cause, it were necessary to speak with them; they should speak with them with at least two lawful witnesses, outside the house. But if upon two or three lawful witnesses, or the public fame of the parishioners, any of them should be accused of having violated this statute; let him purge himself, six suitable witnesses of his own order being joined with him, and heavy penalties decreed against the transgressors; if a Priest; five, if a Deacon; four, if a Subdeacon: but to whom this purgation failed, let him be judged a transgressor of the sacred statute. But those Priests, who as despisers of the divine altar and of the sacred Orders should prefer to dwell with women, should be removed from divine office, and deprived of every ecclesiastical benefice, set outside the choir, pronounced infamous. But whoever, rebellious and a contemner, would not leave his woman and should presume to celebrate Mass, being called to satisfaction, if he should neglect, on the eighth day should be excommunicated. The same sentence encompassed the Archdeacons and all Canons, both concerning leaving women and avoiding their company, and concerning the rigor of the censure, if they had transgressed the statutes. Let all the Archdeacons moreover swear, that they would not receive money for tolerating the transgression of this statute; nor tolerate Priests, whom they knew to have women, singing or having vicars; and if they heard them accused, they should inquire into the truth. Similarly the Deans should swear these same things in all respects: but whichever Archdeacon or Dean would not swear this, should irrecoverably lose his Archdeaconate or Deanery. and also against Deans or Archdeacons conniving with them. But Priests, who, having left their women, should choose to serve God and the sacred altars, ceasing from their office for forty days for their transgression of the aforesaid council, should meanwhile have vicars for themselves; a penance being enjoined upon them, according as it should seem to their Bishops. But all the movable goods of the Priests, Deacons, Subdeacons, and Canons fallen thereafter, should be handed over to the Bishops, and their concubines with their goods, as adulteresses.

[44] In these days a discourse was held concerning the Parish of the Bishop of Lincoln, which stretched out too greatly, and so it proceeded, that, when the reason of Christianity persuaded that it would be useful, it seemed to the King and Archbishop and other Princes of the kingdom, that from that Parish there should be taken what should make another Bishopric, the chair of whose principate should be placed in the Abbey of Ely. But Anselm, that a new Bishopric be erected in the monastery of Ely who was concerned with the sum of that business, knowing that, except with the consent and authority of the Roman Pontiff, a new Bishopric could nowhere be rightly instituted, wrote to him thus: To the Lord and reverend Father

Paschal, the supreme Pontiff, Anselm of the Church of Canterbury, due obedience with faithful service and prayers. Anselm writes to the Pontiff: Since the strength of the dispositions, which are usefully made in the Church of God, depends on the authority of your prudence; when they are made, they must be referred to your notice and judgment: that, when they have been confirmed with Apostolic assent, they may by no presumption be violated by posterity, which have been wholesomely decreed, but may remain ratified in perpetuity. In England there is a certain Bishopric, namely that of Lincoln, whose diocese is so ample, that for those things which can only be done by an Episcopal person, one Bishop cannot fully suffice. When the King and the Bishops and Princes, and other reasonable and religious men of the kingdom of the English, considered this, for the advantage of the Church it was deemed fitting counsel, to divide the aforesaid Bishopric into two; so that the Episcopal See should be constituted in a certain Abbey, which is situated in an Island called Ely, and is within the aforesaid diocese, the monks remaining there: as there are many Bishoprics, which have monks in the mother Church, not Canons. Which the same Bishop of Lincoln, Robert by name, willingly grants, because for those things which are taken from his Church to establish the new Bishopric at Ely, so much is restored to the Church of Lincoln l, that he himself confesses it is sufficient and pleasing to him. To which matter, both on account of the aforesaid necessity, and on account of the multitude of the aforesaid who consent to this, it has seemed to me, that, saving your authority, I should give assent. My smallness therefore suppliantly beseeches, that this, which has been so disposed for the advantage of the Church, may by your authority in perpetuity be strengthened, lest by any presumption of posterity what has been well decreed be violated. We pray the almighty Lord that he may preserve you for his Church in long prosperity. m

[45] The Court being dissolved, Anselm went to his villa, named Mortlake; and there in the following fast of the fourth month promoted many to sacred Orders. Among whom he ordained also Richard, elected at the nearest preceding solemnity of Pentecost to the Pontificate of the Church of London, to the Priesthood. Then coming to Canterbury for the feast of the more glorious Apostles Peter and Paul, he does various things from his office: on the day of that feast, in the Chapter, with the Brothers of the Church and many others present, both monks and clerics, and also laymen, he gave to Ralph Abbot n of Sées, a man indeed good and religious, and very familiar with that Church, the Bishopric of Rochester, having first received from him before all homage and fidelity. Which fidelity he promised to preserve to him and all his lawful successors and the Church of Canterbury perpetually, and confirmed this by swearing on the four Gospels. But on the morrow he sent him to Rochester, and with him his Archdeacon William, that he might invest him in his stead with that same Bishopric. For the sake of the same business he also sent Anthony the monk there, who held the office of Subprior in the Canterbury monastery. For since Arnulph, Prior of that Church, had been made Abbot at Peterborough o, until that time no one had succeeded in the Priorate.

[46] At the same time the King was preparing to go to Normandy. But Anselm, to bless him, he is commanded to have care of the kingdom for the King about to be absent: came to the port of the sea where he was to cross over, having been invited by him. But in the night, when on the following morning he was to cross the little arm of the sea, by which the King's lodging was separated from Anselm's lodging, to speak with the King, he fell so ill that he could by no means come to the King. Which when it was announced to the King, he commandingly sent through William Bishop of Winchester, and the Bishop of Exeter of the same name, that he should by no means come to him, but should yield to full quiet. Through the same he also commended himself, whither he was going, and his son whom he was leaving in the kingdom with the whole kingdom to his protection, that whatever he decreed, should be valid; void, what he forbade. He also asked him for the sake of his love, to consecrate the aforementioned Richard, Pontiff-elect to the Church of London, at Chichester; because it was near, and the Bishops whom he had as helpers and ministers in that office, ready. The cause moreover, for which he wished this to be done so quickly, was said to be this, that he was disposing to send the same Richard, being much powerful in secular matters, far toward the Western borders of England, to transact his own affairs in haste. But Anselm, considering certain reasonable causes, refused; nor did he acquiesce to consecrate the Bishop at Chichester, as was asked. Nevertheless, that he might not seem to do nothing for the King, who did everything that was then asked for Anselm's sake, he consecrated the same Bishop for love of him in his Chapel at Pagham, He consecrates the Bishop of London on the 7th of the Kalends of August, William Bishop of Winchester, Roger of Salisbury, Ralph of Chichester, and William of Exeter ministering to him in this office, having first received from him according to custom the profession of his obedience and subjection. After these things Anselm came to Canterbury, and there with great honor consecrated the aforesaid Ralph, Bishop-elect to the Church of Rochester, and the Bishop of Rochester. on the fifth of the Ides of August, William Bishop of Winchester, Ralph of Chichester, and Richard of London ministering to him in this. Which Richard, following the custom of his predecessors, honored with an honest gift on that day his Mother the Church of Canterbury, according to what had been decreed by the King, when he obtained from Anselm that he should consecrate him at Pagham, as we said.

ANNOTATIONS.

CHAPTER IV.

The controversy concerning the subjection of the Church of York, happily terminated after the death of St. Anselm.

[47] Meanwhile a certain monk of Durham, by name a Turgod, was elected by Alexander King of Scotland and the Clergy and people, That the Bishop of St. Andrew be ordained by others than York or by himself to the Bishopric of St. Andrew of Scotland. Whose consecration while it was delayed more than was expedient, both because Thomas, elected Prelate of the Church of York, had not yet been consecrated, and on account of certain other things, which are long to narrate; Ranulph Bishop of Durham proposed to consecrate the same Elect, in the presence of that same Thomas, at York, the Bishops of Scotland and of the Orkney islands being joined to him. But, because he knew that this could not rightly be done without the consent and authority of the Bishop of Canterbury; he sent word to him concerning the business through a certain Knight, and begged that by his counsel and concession he might be consecrated. To which he wrote him this epistle: He does not permit: Anselm Archbishop of Canterbury, to Ranulph Bishop of Durham greeting. You sent word to me through a certain Knight, Scolland by name, that you wished that the Bishop-elect of the Church of St. Andrew of Scotland should be consecrated, and you wished this to be done by my counsel and my concession. But this neither ought nor can canonically be done by the same elected Archbishop, nor by another through him, before he himself becomes Archbishop by Canonical consecration. Wherefore I neither counsel nor concede, nay rather I interdict, that it be not done before the consecration of the same elected Archbishop, except by me, if perchance necessity should demand it. Farewell.

[48] After these things Anselm, considering that Thomas did not so seek his Episcopal blessing as he ought, sent him this written Epistle. Anselm Archbishop of Canterbury, He admonishes the Elect of York, to his Friend Thomas, Archbishop-elect of the Church of York, greeting. Canonical authority commands, that the Church of a Bishopric remain not beyond three months without a Pastor. Since it pleased the King, by the counsel of his Barons and our concession, that your person should be elected to the Archbishopric of York; by you the term wholesomely constituted ought not to be longer deferred. Whence I wonder, that after your election you have not sought to be consecrated, to that for which you were elected. I command you therefore that on the eighth of the Ides of September you be at your Mother Church of Canterbury, that he present himself at Canterbury to be consecrated, to do what you ought to do, and to receive your consecration. But if you shall not do this, it pertains to me that I have care, and do what pertains to the Episcopal office in the Archbishopric of York. Moreover I have heard, that you, before you are consecrated, wish to cause the Bishop-elect of St. Andrew of Scotland to be consecrated at York. Which neither ought you to do, nor do I concede, but altogether interdict that it be done, either about him or about any person who is to be promoted to the ruling of souls by the Archbishop of York; because it does not pertain to you to give or grant to any the rule or care of souls: because you have not yet received it. Farewell. To that one this Epistle was written.

[49] To the most beloved Father and Venerable Lord Anselm, Archbishop of the holy Church of Canterbury, Thomas Elect of the Metropolis of York, although unworthy, greeting

and the service of friendly fidelity. I give thanks to you, Reverend Father, that you have always loved and heard me, and over my advancement your heart has exulted and rejoiced in the Lord: the Lord God render you recompense for me. That I have deferred to come to my consecration, he receives a response, why he has not come: there was more than one, and not a small cause, which detained me. The money, which for my means I had contracted, a great sum, for the sake of coming to you, detained beyond my hope and too long, I spent all at Winchester, from which more quickly departing I had disposed to come to you. But it pleased our lord the King, that when he sent Legates to Rome for his own cause, I should send mine with them to seek the Pallium for our Church. Hastily therefore returning to my own at the King's counsel, for this work I sought, and still seek money; but I find little, unless gravely borrowed; since Lord Gerard the Archbishop very much impoverished our Churches and men and the very dominion of our own. And certainly the King promised me, that he would speak to you, and would excuse my delay with you. At the term appointed by you (the Lord helping) I will be at the holy Church of Canterbury, if I shall be able conveniently, to receive and do what I ought. But if I cannot, since your Paternity has commanded me that fifteen days before I should give notice to you, b I pray the sanctity of your benignity, that you would grant me that I may give notice to you ten days before, and being asked to give letters of testimony, you would grant. But I ask letters of your Paternity in testimony of our person and election, such as you ought and know it is fitting. In this way your Sanctity owes to my smallness; this your Church ought not to deny to ours. Concerning the Bishop-elect of St. Andrew of Scotland, what you have heard are rumors, which ought not to be believed. It is easy therefore to forbid, what was not thought up by me to be done. Our Church begs that you live well and joyful, long, and for God our Lord. I salute the congregation of the holy Church of Canterbury, and pray that it may pray for me. Farewell. Anselm's reply to the same Thomas.

[50] c Anselm Archbishop of Canterbury, to his friend Thomas, Archbishop-elect of York, greeting. You commanded me in your letters that at the term appointed for you by me, God helping, you will be at Canterbury, if you shall be able conveniently, to receive and do what you ought. You also asked, that if you cannot accomplish this, I would grant that you may give notice to me ten days before: but also William the Cleric your messenger besought me on your behalf, he extends the term, that I should somewhat extend the very term of your coming, so that you might come to us more conveniently. Which I, for the sake of your love and convenience, willingly do. Therefore lest it be necessary for you to give me any notice beforehand concerning your arrival, I summon you, that on the Lord's day which will be on the fifth of the Kalends of October you be at Canterbury, to do what you ought to do, and to receive your consecration. Moreover what you say in your letters that you seek money, and admonishes him not to seek the Pallium before his consecration. that you may send to Rome for the Pallium of your Church, I do not grant: and I think that you would do this in vain, since none ought to have a Pallium before he is consecrated. The letters which you seek, in testimony of your person and election, when you shall have spoken with me and shown me to whom I ought to direct them, I will willingly do for you, as for a friend, what I ought to do. Farewell.

Anselm therefore, thinking it not amiss to forewarn the Lord Pope of the business of the Pallium, which Thomas had sent word to him he was about to seek, wrote him this Epistle.

[51] To the Lord and Father truly to be loved and revered Paschal, Supreme Pontiff, Anselm, Servant of the Church of Canterbury, due obedience with faithful prayers. Since the strength and direction of the Churches of God chiefly depends upon the authority of your Paternity after the Lord, he also admonishes the Pontiff of the matter, when reason demands we willingly have recourse to its help and counsel. The Archbishop of York, Gerard by name, has migrated from this life: and another, Thomas by name, has been elected in his place: concerning whom there is a rumor that a Pallium is being sought for him, before he is consecrated, and that he should make profession to me according to the ancient custom of my predecessors and his. This then is the sum of my prayers in this matter: that before he be consecrated and profess due obedience to me (as I said), and this be known by our letters to have been done, he not receive the Pallium from your Excellence. Which I do not say for this reason, that I begrudge him the Pallium; but because some reckon, and even procure, that if this shall have been granted by you, he may trust he can deny the due profession to me. For if this should happen, know, lest prejudice be done to the Primacy of Canterbury, that the Church of England would be rent asunder, and according to the Lord's sentence saying: Every kingdom divided against itself shall be desolate, would be desolate, and the vigor of Apostolic discipline in it would be weakened not a little: and I also would in no way remain in England. Luke 11:17 For I neither ought nor could endure, that while I am alive the Primacy of our Church should be destroyed. This very thing and with the same affection I suggest to your Reverence concerning London, if a Pallium is sought for its Bishop, which it never had: namely that to this you give no assent whatever. For some are contriving, under this appearance of good, to humble the dignity of the Primacy of Canterbury in a way that ought not. I sent to your Sanctity this year after Pentecost a letter, through Bernard the servant of Lord Peter your Chamberlain, that the King of England complains, [and he indicates that the King ill endures that investitures be permitted to the King of Germany.] that you suffer the King of the Germans to give investitures of the Churches without excommunication: and therefore he threatens, without doubt to resume his own investitures, since he holds his in peace. Let your Prudence therefore see without delay what you ought to do thereon; lest what you have so well built, be irrecoverably destroyed. For our King diligently inquires, what you are doing concerning that King. We pray the Lord God, that he may gladden us concerning your long prosperity. The Lord Pope's reply to Anselm.

[52] Paschal, Bishop, Servant of the servants of God, to the beloved Brother Anselm, Archbishop of Canterbury, greeting and Apostolic blessing. We have received the letters of your Love, through which we have recognized the sweetness of your affability. You did well and wisely, he receives a benevolent response. that you rendered us forewarned and cautious concerning the cause and honor of the Church of Canterbury. For in you we behold the venerable person of Blessed Augustine himself, the Apostle of the English; and therefore we altogether shun to detract anything from your honor or that of your Church; whence what you have asked we have willingly received, and, for preserving your honor and that of your Church, we apply custody and solicitude. Moreover what you signified in the same letters, that some are scandalized because we tolerate the King of the Germans to give investitures of Churches; know that we neither have ever tolerated it, nor will tolerate it. We indeed waited for the fierceness of that nation to be tamed: but if the King shall persevere in the course of his father's wickedness, let him beyond doubt experience the sword of Blessed Peter, which we have now begun to draw. d Given at Benevento on the 4th of the Ides of October.

[53] The aforementioned Thomas amid these things, his former counsel being changed, could not come at the term appointed for him at Canterbury, being forbidden by his Canons, as he sent word by letters to Anselm, and on this account what he should do thereon, On account of the delay imposed by the Canons of York he asked counsel of him. For those Canons, knowing Anselm to be wearied by age and weakness at once, reckoned that he would more quickly be taken from this life, and therefore, moving a calumny, they wrote to Anselm that the Church of York was equal to Canterbury. Yet in this they acknowledged that the elected Prelate of their Church ought to go to Canterbury for his blessing, but they denied that he ought to make profession of his subjection to the Pontiff of Canterbury; and, that he should not do it, as far as in them lay, on behalf of God and the Roman Church they forbade. By what fame this noted the Canons themselves in the minds of many, even with my silence they can conjecture, who know what right from ancient times the Church of Canterbury has always been accustomed to have over York. Anselm, however, setting aside answering the Clerics' letters, wrote to Thomas's letters this: Anselm Archbishop of Canterbury, to their Elect again extends the term to his friend Thomas, Archbishop-elect of York, greeting. I have commanded you charitably more than once, that you should come to your mother Church of Canterbury, to receive your blessing, and to do what you ought, and you have not come. Wherefore with the same love I still command you, that at your same Mother on the sixth of the Ides of November you be, to do what you owe, and to receive our blessing. Moreover, because you seek counsel, I counsel you that you should not begin anything against Canterbury which you ought not. For know for certain, that by every means by which I can I will apply myself to this, that of its dignity this Church in my time shall lose nothing. Farewell. He did not come, but in an Epistle sent he wrote among other things: The cause by which my consecration is deferred, and excusing himself even thus which none more zealously than I would wish to hasten, those who have brought it forth do not cease to strengthen. Wherefore how perilous, how disgraceful it is to invade the government of the Church (over which I ought to be set) against its consent, your discretion knows. But also how fearful, how to be avoided it is to put on under the species of blessing a curse.

[54] He invites to settle the controversy by Episcopal judgment. From these things Anselm perceiving, that Thomas was cleaving rather to the counsel of his Clerics than, as he had asked, to his own; he caused the Bishops to come to him, and treating with them concerning the business, inquired what especially was to be done. They approve that two Bishops yet be directed to him, who should admonish him on behalf of Anselm and all the Bishops of England, to renounce the begun rebellion, and if indeed he should refuse to do so, should urge him to come to Canterbury for his blessing, according as he knew he ought to do; and there, if he can, let him prove himself to be free from the subjection which Anselm was exacting; and if he can accomplish this, let him return consecrated to his own in peace. These things pleased the Father. And to do these things were sent two Bishops, namely of London, who was Dean of the Church of Canterbury, and of Rochester, who is known to be proper and domestic to the same Church. These therefore undertaking the journey, sent word to Thomas, and he met them at his villa of Southwell. They set forth to him for what they had come: but he himself answered that he was waiting for his messenger, whom he had sent to Normandy to the King, and for many of his men, whom he had commanded to come to him from far; who when they shall have come, he said, their counsel having been heard, I shall do what chiefly must be done

shall counsel. The Bishops returned in these matters.

After these things, a short interval of time interposed, a Messenger sent on the part of Thomas to Anselm, Respites to Easter being asked for him by the King, presented him with the letters, which behold we write, enclosed with the King's seal. Henry by the grace of God King of the English to Anselm Archbishop of Canterbury, his dear Father, greeting and friendship. I command you that you wait with calm mind and good will the blessing of Thomas Archbishop of York, until Easter; and whatever has been done between you thereon: for I, if before the aforesaid term I shall have returned to England, by the counsel of my Bishops and Barons will justly and honorably reconcile you therein. But if I shall not so quickly return, I shall so act therein, that there will be fraternal peace and good concord between you.

[55] humanely but firmly he denies the same. To these things, the Messenger asking what Anselm wished to give as answer; he said, That he would answer the King, who had sent him letters, not Thomas. The legation of this matter therefore being delegated to Odo, Dean of the Church of Chichester; and Albold, monk of the Monastery of holy Mary of Bec, he sent them to Normandy to the King, to narrate to him all, what by the tenor of the present dissension had been done between him and the men of York. Let them also ask him, that by the ingenuity and foresight of his authority he would busy himself, lest the integrity of Christianity be divided in two in England; being certain, that desolation would follow the rending according to the Lord's saying. But concerning the respites which he had commanded to be given to Thomas Archbishop of York, let him know for certain, that he would rather suffer himself to be cut to pieces limb by limb, than ever grant them, even for an hour, concerning a business, in which he knew that he had unjustly and against God set himself against the ancient sanctions of the holy Fathers. The messengers having returned, report that the King had received Anselm's words with equitable and benign mind, and had promised that through God's help and mercy he would show by the very deed, that he loved the integrity of Christianity in England, not the rending.

[56] and being ill he suspends him from the Sacerdotal office Meanwhile the languor, which gravely afflicted the body of Father Anselm, became graver to himself from day to day. Yet not unmindful of the noted rebellion, he wrote to Thomas this Epistle. Anselm, Minister of the Church of Canterbury, to Thomas Archbishop-elect of York. To thee Thomas, in the sight of Almighty God, I Anselm Archbishop of Canterbury and Primate of all Britain, speak. Speaking on behalf of the same God, the Sacerdotal office, which by my e command in my parish you have received through my Suffragan, I interdict to you: and I command, that you in no way presume to meddle with any Pastoral care, until you depart from the rebellion which you have begun against the Church of Canterbury; and profess to it the subjection, which your predecessors, namely the Archbishops Thomas and Gerard, by the ancient custom of their predecessors, have professed. But if, in those things which you have begun, you shall choose rather to persist than to desist from them; to all the Bishops of all Britain under perpetual anathema I interdict, and unless he shall obey he forbids that he be ordained by anyone. that none of them lay hands upon you for the promotion to the Pontificate, or, if you shall have been promoted by external persons, receive you as Bishop or in any Christian communion. To you also Thomas, under the same anathema on the part of God I interdict, that you never receive the blessing of the Bishopric of York, unless first you make the profession which your predecessors Thomas and Gerard made to the Church of Canterbury. But if you shall wholly lay aside the Bishopric of York, I grant, that you may use the Sacerdotal office, which you have already received. This Epistle he sent to all the Bishops of England, a single one to each, with his seal; commanding and charging each one by the holy obedience, which they owed to the Church of Canterbury, that according to what was written in it, they should hold themselves thereafter concerning the same Thomas.

[57] After these things on the 11th of the Kalends of May the Glorious Father Anselm died at Canterbury in the Metropolitan See, and on the following day (which was the Lord's Supper) in the Greater church, at the head of Lanfranc his predecessor of venerable memory, and he dies on April 21, in the year 1109. honorably buried, in the year of the Incarnate Word one thousand one hundred and ninth, the ninth of the reign of Henry the glorious King of the English, the sixteenth of the Pontificate of the same Anselm, and the seventy-sixth of his age.

[58] Therefore after these things, a few days having rolled by, there came to England, After his death, the coming of a Legate bearing the pallium. sent by the venerable supreme Pontiff Paschal, a certain Cleric, f Ulric by name, Cardinal of the Holy Roman Church. He bearing with him the Pallium for the Church of York, when he learned that Anselm had ended his life (for the certainty of fame, since he had lately died, had carried his death not far out of England) being dismayed in mind, he doubted what especially was to be done by him. For he had taken up the Pallium itself from the Roman Pontiff as first to be brought to Anselm; and that at length according to his counsel and disposition, he should act thereon, he had received the command from the same.

[59] In the following festivity of Pentecost, King Henry celebrated his Court at London in great glory of the world, and with rich apparel. Who, the more festive days of his crown being transacted, began to treat with the Bishops and Princes of the kingdom, what was to be done about the consecration of the Elect of the Church of York. At which was recited before him the epistle, the Bishops being interpellated concerning the cause 12 which we wrote just above, directed by Anselm to the same Elect, namely forbidding him the blessing, if he did not first make profession to the Church of Canterbury. Which Robert Count of Meulan having had explained to him, when he understood, inquired, which of the Bishops had dared to receive the same Epistle, without the assent and command of the Lord King. In which question the Bishops perceiving, that the Count wished to move a calumny, by which he would make them obnoxious to the royal Majesty; removed from the multitude, having taken counsel, they decreed among themselves that they would rather be despoiled of all their things, if the royal sentence perchance at the Count's suggestion should dictate this, than not obey what Anselm concerning the present complaint had commanded. These moreover were: Richard of London, William of Winchester, Robert of Lincoln, Herbert of Norwich, Roger of Salisbury, Ralph of Rochester, Reinelm of Hereford, Robert of Chester, John of Bath, Ralph of Chichester, William of Exeter. These therefore, the counsel being firmed, as we said, among themselves, thought that Samson Bishop of Worcester should be summoned, and what sentence concerning the business he himself should bear, They seek the opinion of Samson of Worcester: should be inquired into. It was done, and he answered: Although this one, who has been elected to the Pontificate of York, I once begot as a son by a wife; and to him according to the world and the nature of the flesh, in the advancement of honor and dignity I owe the most just right; much more however do I owe this to my Mother the Church of Canterbury, who has advanced me to the honor in which I am; and has through the Pontifical ministry made me a partaker of the grace which she has merited from Christ the Lord. Wherefore I wish it to be known to all, that I will by all means obey the letters of our Father Anselm, made concerning the cause which is now being treated among us, nor will ever give assent, that he, who has been elected to the Bishopric of York, should in any way be consecrated, until he profess due and canonical obedience concerning his subjection to the Church of Canterbury. For I was present, when my brother Thomas Archbishop of York, and with him they deny that they will recede from Anselm's command: moved both by ancient customs and by invincible allegations, made the same profession to Lanfranc Archbishop of Canterbury and all his successors. These things having been said, forthwith all the Bishops together returned to the King, constantly asserting both that they had received the letters about which the Count had inquired, and that by no reason would they do anything against them. To which, when the same Count shook his head, thinking that now upon them a crime as if of contempt of the King was to be cast, the King said: Whatever sentence others may bear in these things, concerning me it is established, that I am with the Bishops, nor do I wish to be subject in any way, even for an hour, to Anselm's excommunication. which when the King also approved, Which having been heard, all rejoiced. And giving thanks to the Lord they together cried out, that Anselm was present; and that what he could not, while remaining in the body, now being absent from the world he had settled the cause of his Church. Then they lingered in the praises of the excellent Prince, and he was asked not to allow by anyone the dignity of the Primacy of the Church of Canterbury to be humbled; for, they say, by this the ancient customs and the confirmations of them, made by the agreement of the whole kingdom under the great King William, and also the privileges which before these were conferred from the Apostolic See upon that same Church, would be corrupted, rent, annihilated. The King acquiesced in these things, and commanded that the writings of those very authorities, which the Church of Canterbury had, should be quickly brought, and being brought read, Which when it was done, he brought in: What further is sought? Should I bring into question the authorities and privileges of the Apostolic See, and the subjection of the Church of York should be clearly proved; and what was defined in the presence of my father and mother, under the testimony and confirmation of the Bishops, Abbots, and Princes of the kingdom (so as almost wholly to be silent of Anselm's letter)? Should I suffer them to be agitated by new evasions? Rather let Thomas know, that he will either profess subjection and obedience to the Church of Canterbury and its Primates, as his predecessors have professed, or wholly resign the Archbishopric of York. Let him therefore choose what he wishes. Thomas therefore, considering the authorities, by which he saw the Church of Canterbury supported and surrounded, despising his Clerics (whose counsel he grieved to have trusted too late) said that he would not stand against those same authorities, but following the custom of his predecessors, would both acquiesce in them, and henceforth always love and honor the same Church. The King therefore commanded that the profession, which Thomas was to make in his presence should be dictated, written, and, with his seal, lest anything in it by any effort, before Thomas in professing should read it, should be changed, kept enclosed. Which also was done.

[60] On the Lord's day therefore, which was on the 5th g of the Kalends of July, there convened, at the King's command, Richard of London, William of Winchester, obedience to the Church of Canterbury being professed by Thomas, Ralph of Rochester, Herbert of Norwich, Ralph of Chichester, Ranulph of Durham, and Hervey of Bangor Bishops, in the Church of St. Paul at London, for the consecration of Thomas. Amid the usual examination therefore, in its place the profession of subjection and obedience to be shown to the holy Church of Canterbury, Richard Bishop of London, who was to consecrate Thomas, exacted of him. The profession therefore, as it was sealed, was offered to him before all, and the seal being broken, was unfolded and read by him thus. I Thomas, about to be consecrated Metropolitan of the Church of York, profess subjection and Canonical obedience to the holy Church of Canterbury, to the Primate canonically elected and consecrated, and to his successors Canonically enthroned, saving the fidelity of my lord the King of the English Henry, and saving the obedience to be held on my part, which Thomas my predecessor professed to the holy Roman Church on his part. There was present at this office the Prior of the Church of Canterbury, Conrad by name, and very many from the monks of the same place,

who for this very purpose, since the matter especially concerned them, had come there. Therefore when Richard Prelate of London had received the read profession as offered to him by Thomas, he handed it over to the named Prior and the Brothers, saying: Receive this, Brothers and my Lords, in testimony of the authority of your Church, and preserve it, made for you, in memory of posterity. He is consecrated by the Bishop of London Then by Ralph Bishop of Chichester it was said among the people, that the consecration itself from right and ancient custom ought to take place at Canterbury. And he added: But because that City, our Father Anselm being dead, now indeed lacks a Pontiff; it seemed to the King and the sacred orders of the kingdom and the Princes, that it should be celebrated here and by the Bishop of this See rather than by the others, on this view, by this reason, that the Bishop of London among the other Bishops is the Dean of the Church of Canterbury, and therefore by a certain special dignity to be set before the rest. Thus therefore Thomas was consecrated to the Bishopric of York, receiving from a minister, what he had refused to receive from a master. While therefore he h survived in this present life, regret for this deed did not depart from his mind; he pronouncing that he was unhappy, and he receives the pallium. and not worthy of the blessing of so great a Father. Which things being done, the aforesaid Cardinal of the Roman Church, having heard the King and the counsel of the King's Court, took the Pallium, which he had brought, to York, and invested its Pontiff with it, and so resumed the journey of returning to Rome.

ANNOTATIONS.

CHAPTER V.

Various things done after the death of St. Anselm.

[62] Meanwhile Hervey Bishop of Bangor (whom we mentioned above) was wholly translated from his Church, The first Bishop of Ely is appointed. which he had long since dismissed, and was enthroned in the new Bishopric, which the King and Princes had long since decreed to be established at Ely, according to the mention made thereof above. Which indeed, to deserve to obtain, by much prayer, by many promises of many things, by the showing of many services also, he was scarcely able to obtain, after the death of the most strenuous Father Anselm. a In the same year appeared a star, which very many named a comet. It was seen moreover in the month of December, near the milky circle, directing its tail toward the Southern region of the sky.

[63] In the following Nativity of Christ the Lord, The King is crowned and Mass celebrated by the Bishop of London, the Kingdom of England convened as usual at the King's Court at London, and great solemnity was held and lofty. On that day the Archbishop of York, hoping that in the place of the Primate of Canterbury he would crown the King and celebrate Mass, showed himself wholly prepared for this. To whom the Bishop of London not acquiescing, placed the crown on the King's head, and led him by the right hand into the Church, and celebrated the office of the day. But when they had come to the King's table, and dissension had been stirred concerning the place of sitting between the same Bishops; the King would not hear them, but removed both from his banquet, and commanded those about to dine to go to their lodgings. And indeed that the Bishop of London so acted, to be silent about other reasons, he used this reasoning, that he was both Dean of the Church of Canterbury, and also according to the institution of Blessed Gregory the Apostle of the English, was then the elder of the other, because he had been ordained before him. By whose seniority of grace, knowingly seeking with such haste, as we said above, although another reason was being proclaimed among the people, to be ordained to the Pontificate; as those testified to us who without doubt knew the secrets of his mind, and he himself being inquired by me in familiar conversation asserted. But concerning the sitting at the Royal banquet, the matter then among the Bishops remained thus, to be determined by the judgment of the future Pontiff of the Canterburians.

[64] About that time was transacted the cause of the Priests of England, [excellent things established by St. Anselm are executed at the King's command after his death.] and more strictly than in the time of Father Anselm, they were restrained from the company of women. For very many of them, not a little exhilarated at the death of Father Anselm, had promised themselves, that he being taken away from the midst, what they had grieved had been unlawful for them while he was living would be lawful. But the matter turned out to the contrary. For the King who was feared more than God by many, constrained them by his law, that, whether they would or not, of the Council of London, which we noted above, they should at least in the eyes of men become executors. But if the Priests themselves, as though for the damnation and insult of Anselm, labored to do worse, let themselves see to it: each shall bear his own burden. For I know, that, if the Lord will judge fornicators and adulterers; those who violate their kinswomen, not to speak of sisters or daughters, shall not escape his judgment. Nor shall it be any excuse of their iniquities that Anselm forbade them unlawful embraces; but indeed each one shall receive, as he has done. But if any shall say, that Anselm would have done better if by keeping silent he had tolerated, what, being forbidden, should perchance proceed to sprout forth into the worse; he will be able to say, that the rich man of the Gospel, who had prepared a supper and called many to it, ought not to have sent his servant to call the invited, because it happened that together all began to excuse themselves from coming. And that this same Gospel reading found upon him at the consecration of Anselm himself, and also read among the people at the reception of his Pallium, perhaps prefigured these things, is not foreign from the truth to believe: since to almost all things, which by preaching he taught or by teaching forbade, an excuse was objected, and in nothing his words effectively obeyed. Let him read, who will, the text of the Council of London, and, inspecting its statutes and precepts, let him weigh who obeys them, who stands as their executor, who does not consider them as vain. Behold, to be silent of very many things; certain Abbots, who in that same Council were deposed for simony, either the Abbacies they had lost or others through laymen have obtained, a price being given. but soon most of them fall away into the worse. Likewise those who are called Priests or Canons, the King's edict now growing tepid, with their Bishops and Archdeacons have by infamous commerce brought it about, that either their own which they had left, or others, which please more, former ones being despised, they freely take as little harlots. To these, the long-haired, whom we know most certainly had been excommunicated by Father Anselm from the thresholds of the holy Church, so abound and so magnify themselves by boasting of the feminine and ignominious length of their hairs, that he who is not long-haired is noted by the reproachful name of rustic or Priest. The rest no less unworthy than the unworthiness of these, lest I gratuitously offend their lovers, since nothing concerns me, I shall press into silence. So much I say, that what the future day shall bring forth I know not; at present I know how few (I speak of seculars) are found, who by the way, which the illustrious Father Anselm by teaching showed, strive to hasten to the supper of the Lord with pure and simple heart. He went forth from England once, went forth a second time, namely after the manner of the precept which to his Evangelical servant the Lord gave: in which goings forth that he led a vast multitude by preaching, admonishing, chastising, of foreigners to the Lord's supper, we who were companions of his journey and labor know without any ambiguity. May almighty God therefore turn away from those called, for whose bringing he was first sent, the sentence which the same Lord pronounced: I say namely to you, that no one of those men, who were called, shall taste of my supper. Luke 14:24

[64] These things being thus set forth, I shall bring the present work to an end (to which to give effort, the sincere love which the supernal piety granted me unworthy to have toward Father Anselm of blessed memory, was among other causes the greatest): yet first, we pray that we may ask a few things of those who are now, and of those who after us, sons of the Church of Canterbury, that is of Dover, shall come to be by God's gift; the author shows that this history has been written usefully by him, that they be not angry with us, who have written these things, as if in a matter of nothing we had labored; judging perhaps with themselves, that the things which the glorious and magnificent Father Lanfranc in his time is known to have done, for defending and preserving the dignity of the named Church, are enough to suffice and superabound. And of us indeed concerning those things which he did (as far as the business goes, for whose sake he did them) there is no other judgment nor at any time has been than theirs. Whence that we should undertake so great a burden of writing, as though by our work we thought to support his works in any way, seems to be madness to fall into anyone's mind; especially since our things, which are continued to theirs, receive the strength from which they stand, except through those, saving the truth of the things which we have described. Nevertheless (what is said with the peace of all) I beg let it be received, that not a little for exterminating the scandal, which the men of York moved against the same Church and strove to confirm, to be silent about other things, the very Epistle was of profit, which Pope Paschal of pious recollection directed to Gerard Pontiff of York, at least to this end, that the subjection of York may be understood on behalf of Anselm, concerning the profession which he ought to make to the Bishop of Canterbury. For the same Epistle remained at Canterbury with the Pope's seal, which Gerard, as a man educated in Ecclesiastical disciplines, not needing the command of that authority, had confirmed the profession made in the Bishopric to Anselm (as the mention thereof above has declared), his faith being interposed. But the text of that same Epistle here (that to all, who deign to read or hear these things, it may become known) we will subscribe, and will make that the end of this work in praise of the name of God.

[66] Paschal, Servant of the servants of God, which Archbishop Gerard also learned at the Pope's command. to the Venerable brother Gerard, Bishop of York, greeting and Apostolic blessing. Although depravedly against us, nay rather against our Mother

your Holy Roman Church, though we are not unaware that you have ^b acted, nevertheless by the present letters we command you that you should not neglect to make your profession to our venerable brother Anselm, Bishop of Canterbury. For we have heard that Thomas, ^c formerly your predecessor, raised a dispute over this same matter; and when it had been debated in the presence of Lord Pope Alexander II, by his command, after a definition was had, after various questions he made the same profession to Lanfranc his predecessor and to his successors. Whence also we wish that what was then defined should, with God as author, be kept firm and unimpaired. Given at Benevento on the day before the Ides of December. ^d Hence therefore and in all his work let Him Himself be praised and blessed, who remaining the same in Himself renews all things, transfers kingdoms, and sets over them whom He wills, living and reigning before and beyond all ages, God. Amen.

NOTES.

Lest you be cheated, reader, of any part of this history, and that you may understand how much the Pontiff attributed to Anselm's intercession; take from Selden's Spicilegium a fuller narration of the matter, as he himself found it in a double Ely manuscript written out three hundred years ago: for it most manifestly explains what is here said about Hervey's scheme, and refutes Godwin, who ascribes this change to the ambition of Abbot Richard: it is itself such. After the death of Abbot Richard (which seems to have occurred in the year 1208), Hervey, Bishop of Pangor, Hervey Bishop of Pangor, violently driven from his Bishopric, is sent by the King to the Monastery of Ely, so that he might there be supported for a time from the goods of the Church, until he had more fully deliberated what was to be done with him. Pangor is a Monastery in Wales, full of so many dwellings that (as Bede relates), if it were divided into seven parts, no portion would have less than three hundred men. When Hervey was holding the Bishopric here, he was treating a fierce people with too much severity: for seeing so great perversity in their morals (which no one could easily tolerate, fleeing the violence of his own, from which they kept no reverence for episcopal fear) he drew the two-edged sword to subdue them, now with frequent anathema, now coercing them with a multitude of kinsmen and other men. Nor was their rebellion against him less: for they pressed him with so great danger that they killed his brother, intending similarly to kill him if they could lay hands upon him. The Bishop was terrified by the impending misfortune; and with very many of his own killed or gravely wounded, seeing that his soul was sought, nor had he suitable defenders, he fled for the protection of the King of England, following a useful exile for himself. But the King, kindly receiving his arrival, as of a then famous and religious Bishop, determined that he should receive his appointed maintenance from the Church of Ely. he is received by the Ely monks, But he coming thither, by grace, conversation, and wonderful prudence, bound to himself the affection of almost all the monks, so that if it could be done, they would adopt him for themselves as Bishop. Seeing this affection about himself, he began little by little with certain circumlocutions to propose to them the utility of the place, to sound out the minds of the Brothers, and to promise many pleasant things, if they wished to promote the Abbey into a Bishopric, and to receive him himself as Bishop; for effecting which, he also promised them his own aid, provided they gave their assent. and persuades them to convert the Abbey into a Bishopric: With them easily won over to him, he himself approached the King. The King granted what was asked, and invited Robert, Bishop of Lincoln, to a conference, so that (since that place seemed to be in his Bishopric) this change would not be made without his connivance, lest his diocese suffer injury, if without consulting its Bishop, another Bishopric were introduced into it. Moreover it was necessary that the future Bishopric should have some Parish, which canonical justice with equal compensation demanded should be imparted to it from the Church of Lincoln. And so the manor of Spaldwick was given to the Church of Lincoln in perpetual right, in exchange for the episcopal care over the district of Cambridge: which with the assent of the Bishop of Lincoln and this secret business between the King and Bishop Robert being finished (the monks, sons of the Church, being entirely unconsulted and unaware), Bishop Hervey, with letters of the King to confirm this proposal, is sent to Rome. Arriving there he obtained what he sought; bringing back to the King and Archbishop and his provincial fellow-Bishops Apostolic letters concerning his case, such as he desired. The text of which it is neither idle nor burdensome to subscribe here. "Paschal Bishop, Servant of the servants of God, Pope Paschal permits, in letters written to the King, to his beloved son in Christ Henry, glorious King of the English, greeting and Apostolic benediction. We give thanks to Almighty God, who in our times has constituted such a King as you, who both wisely govern the earthly kingdom to the honor of God, and bear the solicitude of the eternal King before the eyes of your mind. You have indeed petitioned us by letter that in the place called Ely, a new Bishopric by Apostolic authority be constituted; because you said the Bishopric of Lincoln is of such great magnitude, that for performing those things which are of the episcopal office, one Bishop can in no way suffice. For this both we praise the devotion of your will, and we give assent to your disposition, yet so that it be constituted in a famous place; lest the name of Bishop, which God forbid, become cheap. For a Bishop is constituted to this end, that he may teach the people of God by word and form them by life, and bring back to the true Pastor the Lord the gains of souls committed to him. In the things also about which you have asked, although some things there seem disordered, yet we are in no way able to refuse your will. Moreover your glory knows, Lord Hervey Bishop, whom life and no little learning commend, expelled from his See by the excessive ferocity of the barbarians and persecution, and put to flight with much slaughter of his faithful and brothers: that his learning may bear the fruit which does not perish, and his life may be able to furnish a good example of God's people; we wish and ask that if any Church falling vacant among you shall call him, there by Apostolic authority he be constituted; lest he grow numb in long unfruitful silence, who bears the documents of heavenly life in learning and morals. May Almighty God by the prayers of his Apostles guard both you and your offspring, and grant you the heavenly kingdom after the earthly. Given on the 11th day before the Kalends of December."

Other letters also the Pope sent to the same King, of which this is the text. "Paschal Bishop, Servant of the servants of God, to his venerable Brother Anselm, Archbishop of Canterbury and to the other fellow-provincial Bishops, and to the Bishops of England greeting and Apostolic benediction. Among other kingdoms of the earth, the writings of the Apostolic See and the series of English histories show that the kingdom of the English especially pertains to the love and obedience of the Apostolic See. Which cause indeed impels our solicitude more strongly, to nurture the Churches of that kingdom more familiarly, and to watch over their dispositions more solicitously. Therefore the Bishopric of Lincoln, we have learned from the letters of our son the King and yours, to be so spacious, that for performing those things which are of the episcopal office, one Bishop can in no way suffice. Wherefore at the will of the Bishop of Lincoln, the same our dearest son and most Christian King of the English Henry requests from us, that in one part of the Bishopric itself, by the permission of the Apostolic See, a new Bishopric be constituted, namely in the place which is called Ely. To whose petitions, because they seemed religious, we have willingly given assent; and of constituting a Bishopric in the aforesaid place, by Apostolic authority, we give license; decreeing, that the Episcopal See, constituted in the aforesaid place, should perpetually endure for all time thereafter: and that the parish, which your fraternity, with the aforesaid Brother Bishop of Lincoln and by the King's providence, shall have assigned to the same Bishopric, it may perpetually possess. Moreover, concerning the monastery in which the Episcopal See is constituted, the custom of the English Monasteries in which Bishops are constituted shall be observed. May the preservers of this constitution perpetually enjoy the benediction of Almighty God and of his Apostles. Amen."

These letters of his Confirmation being received, Hervey hastened to England with the Apostolic blessing; Royal Charter upon this same matter he approached the King and Archbishop; showed them the letters; obtained their assent; and in the following year consummated the whole business. Thus far the history, as we believe, ancient: to which the collector added a fringe concerning the year of the thing done, deceived by a certain spurious diploma of King Henry which is consequently appended with this opening: "In the year from the Incarnation of the Lord 1108, Indiction …, in the tenth year of the Pontificate of Lord Pope Paschal II, and likewise in the tenth year of my reign, I Henry, by divine clemency's providence, King of the English and Duke of the Normans, son of William the Great, who succeeded in the kingdom by hereditary right to King Edward," etc. In which Selden notices an unusual pomp of words, in no way accommodated to the forensic style of that age: nor did the Kings of England note the years of the Roman Pontiffs in their diplomas. Then the commemoration of paternal succession, not only argues imposture, because unusual, but also ignorance of the author, because false: for Henry was not the son of William the Great, that is the Conqueror, but the grandson and son of William II or Rufus. convicted of manifold imposture. Thirdly, chronology vacillates foully, when the year 1108 is put together with the 10th year of Pope Paschal, and of King Henry: of whom the latter began to reign only in the year 1100, the former was elected in 1099, on 12 August. Perhaps a similar error had crept into the number of the Indiction, which the scribe detecting did not presume to correct, but chose to omit, as if the character had not been sufficiently legible. It is moreover capital, that the charter, signed on the 9th day before the Kalends of November of the aforesaid year, that is nearly six months before the death of Saint Anselm, speaks of him as of one deceased, of blessed memory. But indeed Anselm was already dead, though not in that year, when the thing was carried out: therefore this is lighter, than what speaking of Robert of Lincoln, who lived on until the year 1122, as of one already dead, he who was then presiding over the aforesaid Church. That this business is said to have been carried out on the day of the Translation of Blessed Etheldreda, Virgin of the same See of Ely, on the 9th day before the Kalends of November, in what way a royal Notary would never have marked a day, argues the author of this figment to have been a monk of Ely: who also according to the usage of the century speaks not of the 12th, but the 14th; when about to express the grades of the English Orders, by whose consent the matter was decreed, he names Dukes, as it were an honorary name, and that plainly distinguished from Counts, although it is most certain, says Selden, that no one, after the times of William I up to Edward III, that is up to the year 1326, was distinguished among us by a word of this kind of dignity. Finally, the same Selden adds, "Nor in the Royal Archives, where rather often the instruments of ancient privileges, which are granted to the Bishopric of Ely, as also those granted to others, are repeated; do I find anything of this kind, although I have diligently searched." These things, however, we have wished to note, so that what in the Tractatus preliminary to this second volume we have attempted to persuade might be more confirmed, namely, that ancient diplomas must be applied to historical matter with great caution and examination; and

that for a curious eye it is as easy to distinguish true from spurious, as the fabricators of these were for the most part equally rash and ignorant. Of the same imposture as the aforesaid charter is the privilege of King Edgar, fabricated for the monastery of Ely and for the year 970, which likewise exists in Volume 1 of the Monastic Anglican p. 87.

APPENDIX APOLOGETICA. From the beginning of the fifth book.

[66] The end of the fourth Book of the History, to which we have given the title "Novorum in Anglia" (Of New Things in England), The History of New Things was written out of love for Saint Anselm. plainly indicates that we had deliberated there to place the limit of the whole work, indeed had placed it in every way. For with him translated from this life whose love was the chief cause of the History itself being described, namely the Lord and most glorious Father Anselm, supreme Pontiff of the English, I thought, seeing the delay in substituting a Pontiff, that if I proceeded further in writing, either I would perhaps write empty things, or, living in private, I would not fully recognize many things which reason would demand to be written, with the silent uncertainty of my life, which now indeed is not more certain to me than it was then. But among these things, from what I had written, certainly learning that I had complied with the will and love of many, he excuses himself that he has constructed no public work, it pleased me, by describing the sequence of events, to annex them to those, according as God, the end of all, shall deign to inspire: for by that respect with which I have perceived those things to be accepted by many, I hoped also that these things would not be a burden. But before I undertake them, to certain ones who still do not fear to detract from the aforesaid Pontiff, who was truly Holy, namely because neither in secular nor in Ecclesiastical constructions did he (as they say), holding all things in his hand, bestow such zeal, as his predecessor of venerable memory Father Lanfranc did in his time, it came to mind to show the reason in a few words, that, the quality of the matter being inspected, from the truth itself they may weigh, whether from now on they should be silent about this or not.

[67] Indeed when the same Anselm first undertook to govern the Pontificate of Canterbury, inasmuch as he received the church despoiled, he found all the lands pertaining to his dignity so devastated, and all revenues plundered by William, son of William the Great King, that he had no means (I speak with note) of subsisting. Wherefore, defrauded of the revenues by which from the feast of Saint Michael (for a little before this feast he had come to Canterbury) up to the Nativity of the Lord he ought to have lived, compelled by the utmost necessity, from those by which he was to live from this solemnity until Easter, he had his food ministered to him: and thus taking the revenues of following terms in preceding terms gradually and with discreet moderation, scarcely in the third year of his entrance could he arrive at the state in these things established by his predecessors. he endured grave persecutions for four years, But what of anxieties, besides these, he suffered from King William and his men, during those three and the fourth year which followed, in the first and second book of the named history, inasmuch as we were present to them, we have related in some places. Thus therefore living in tribulation and atrocious persecution in England for four years, in the fifth he was driven out by the same King, he was in exile for three years, and the whole Archbishopric invaded, and through three continuous years (that is, until that same King perished by an arrow) devastated to an immense degree. Anselm meanwhile cast out from his country, while whence he should provide for himself and his own, deserving to have nothing of his own from England, borrowed the necessities from strangers; unwilling indeed to be burdensome to those among whom he was staying, nor to receive freely all things which were offered to him. Then recalled by King Henry, who had succeeded his brother in the kingdom, both he found his affairs reduced to extreme poverty; and the exactors of moneys, which he had received on loan, coming daily from across the sea, he did not judge it honest, considering equity, to dismiss empty from him. If in these things he was distressed, no one should wonder. Above these, peace between him and the King did not last with lasting firmness. Thus therefore he was gravely vexed for two years, and finally seduced to go out of the land. He went out, he had debts to pay, nor was he able to return (as we have described) until almost the fourth year of his going out was completed. Finally returning, he survived for two years, in the third he passed away; the debts, by which he had supported himself in the foreign country, scarcely paid. These things being thus, I ask, by what reason could he give attention to earthly works, whom such assiduous oppressions and destructions of his own affairs did not cease to fatigue?

[68] Nevertheless those things which he himself was not able, through the faithful sons of his Church, free from envy, and seeking nothing whatever of secular glory, he exercised. For he placed the affairs of the monks in their disposition, constituting for them as Prior after Henry, Ernulf, yet nevertheless he profited the church not a little, even in temporal things. after Ernulf, Conrad; monks of that same place: at whose nod all the business of the Church was referred, and by the common counsel of the Brothers treated, disposed, terminated. Therefore from the liberty by which in their own affairs the monks through the good Anselm came into possession, the Church was much increased in every way: in the recovery, namely, of very many lands, which certain lay persons holding, were claiming for themselves as inheritance; in various ornaments, and in all adornment of the house of God; so that the ornaments of the Church seemed few and unseemly, in comparison with the beauty and multitude of that to which in these days they were brought. Above these, the oratory itself, as far as it is extended from the greater tower toward the East, with Father Anselm himself providing, disposing, was enlarged. And these things indeed were all done from the goods of the Church, as also many things which were done through Lanfranc; Anselm conferring besides those from his own a very great quantity of money for the increase of the house of God. Of those things which he possessed in his own dominion, and from the offering he granted half of the high altar (for the other half Father Lanfranc had conferred) and certain lands anciently pertaining to the subsidy of the monks, but then diverted to other uses, and many very good palls, and some other things fitting for the adornment of the house of God, to the right of the Church in perpetuity. In addition to these, after he was recalled from the second exile, and had obtained a certain peace, he gave to the works of the Church the pennies which are wont every year to be paid by the parish churches at Easter to the Mother Church. For he judged it more equitable that they should be possessed by the Church, to which they are conferred as a sign of due subjection; than that they be taken by the secular power, as if its own, when the Bishop dies; because those Pontiffs also, for their office, heretofore were claiming them as their own right. Nor after his death was anything done otherwise by the King concerning these than he himself had disposed; but in that state in which the Father himself dying left the Church, during all the time in which she was without a Pastor, not deeming it to be of counsel to change his institutes, he preserved her. Therefore the peace which she enjoyed, to whom, after God, it should be ascribed, is clearly evident. Therefore let the detractors of so great a Man, and so magnificent a benefactor of the Church of Christ, spare, I beseech, their tongue; spare, I beseech, their soul: for if those who secretly detract from their neighbor, God pursues; it is to be feared, I confess, lest those who publicly and against equity gnaw at their Father with perverse words, God will destroy.

ON BLESSED JOHN OR JOAGNOLO

TERTIARY OF THE ORDER OF SAINT FRANCIS, AT CAGLI AMONG THE PEOPLE OF URBINO IN ITALY.

ABOUT THE YEAR 1370

John or Joagnolus, Tertiary of the Order of Saint Francis, at Cagli among the people of Urbino, in Italy (Blessed)

BHL Number: 0000

D. P.

[1] From the first times of flourishing Christianity, Cagli, adorned with Episcopal dignity, then Callium, sent Bishop Gratian to the Council of Rimini, whose immediate successors are mostly unknown, and all the predecessors handed over to oblivion. Her dignity remained to her name, even after the city was transferred from its former place to another neighboring one, by the command of Nicholas IV in the year 1289; and although it itself, as the same Pontiff had ordered, should thereafter be called Saint Angelus Papalis, it could not be established in common speech. With the migrating citizens also migrated most of the Religious, In the time of Thomas Sferrato Bishop of Cagli and among these the holy Order of Saint Francis, after twenty-six years it was endowed with city status: to which thereafter it gave several Bishops, commended for the best administration of their office and the holiness of their morals. One of these was Brother Thomas Sferrato, translated here from the Bishopric of Citta di Castello in 1353, and died in 1379 after the completion of a distinguished work, the cathedral. "While he lived," says Ughelli in his Bishops of Cagli, "Blessed John de Satiatis, of the Order of Saint Francis, distinguished for the glory of miracles, flew to the heavens."

[2] Arturus referred him in his Franciscan Martyrology to this 16 April, died with great reputation for sanctity, citing the Annals of Luke Waddingus for the year 1379. Who although nowhere mentions the day, and the people of Cagli themselves deny either that the day of his death is known, or that any certain day is observed more festively in his honor; nevertheless they suggest those things which prove a certain perpetual cult of his among the people of Cagli; not only among the people of Cagli, but also among neighboring peoples. For every year a certain Confraternity comes from Gubbio to venerate his sacred bones: just as in the year 1649 Henry Lindanus, our countryman, then Penitentiary at Loreto for the Belgians, afterwards famous for Apostolic labors and a glorious death among Catholic soldiers in Denmark, and most dear to the King himself, though non-Catholic, he is venerated as Blessed, for his title of indefatigable charity and eminent sanctity, wrote to us. Into whose hands had come the Annals of Cagli of Doctor Francis Bricchi, Episcopal Theologian then living, he transcribed from their volume 1 what he had read there for the year 1372, as though the Blessed had died in that year, and in that same year his body was placed under the altar: which seems to us less probable. Nevertheless we note the same year, because we do not know how long he may have preceded him by dying. The words of the Annals rendered from Italian into Latin, and very conformable to the context of Waddingus, are these.

[3] "This same year was memorable for the death of Joannino de Satiatis, and he shines with miracles: who died with the reputation of great virtue and Christian perfection: whence also as time proceeded, held to be Blessed, he obtains today public veneration. He was born at Cagli in the region of Saint Augustine, whose parents if they were humble in condition and lineage,

he himself was sublime in merits and morals, and an emulator of the religious life, so far as he was able, under the habit of the third Order of Saint Francis. Through the intercession of the deceased, many favors and miraculous healings were obtained divinely by various persons piously invoking him; and especially at the time of pestilence raging at Cagli, when very many had hope, not vain, of recovering their health in him, and felt their prayers heard, as also various others in their diverse necessities having recourse to him: just as appears from the authentic process, which, written in the year 1374 by the hand of Bartholomew Guido of Imola, is preserved in the archive of the convent of Saint Francis in our city.

[4] The body rests in the church of the same convent above a certain altar, the body in the altar of the Advocates where the following inscription is read, composed in verses, of a rude age and rude style.

"This Saint shines with miracles, as always appears: Whom the God of Gods called to the kingdoms of the poles. This work was made by Master Anthony of Castro, to the honor of Blessed Joannino, in the time of the Guardianate of Semperino of Urbino, 1372." Master Anthony of Castro, most celebrated cutter and sculptor of stones and rocks, as here above for the year 1372.

[5] The altar itself in this year 1641 became more enlarged and more ornate at the expense of the Lord Advocates, now renovated more splendidly. who claim the chapel, long since endowed by themselves, as their own, on the left side of the high altar; and it is the first along the wall of the church, leading from the altar to the door. There, before this new and beautiful splendor of marble and paintings had been added, there was a little window, within which very often a lamp burned, kindled in honor of Blessed Joannino, commonly called Joanniolus: whose body rests at the foot of the new icon, above the said altar, in a chest artfully wrought. Moreover the altar itself is adorned with a beautiful and large marble structure, which with bases, columns, architraves, cornice of Corinthian work, surrounds the image, by the design of Benedict Genestra of Fossombrone, most experienced in forming such works for the elegance of aspect.

[6] Thus far the Author of the Annals, who both explains more clearly and distinctly the favors obtained through the intercession of the Blessed, and somewhat more diffusely than Waddingus: but according to our custom we have asked for the original Acts themselves from Cagli, and through our now Penitentiaries at Loreto, Hector ab Albada and Christopher Grinus, the former for the German, the latter for the English nation, it was effected that the much Reverend Lord Anthony Gucci, who then perhaps when these things were sought was present at Loreto, having come from Cagli for devotion's sake, and who said he was of the kinship and family of the Blessed, took upon himself the care of seeking documents of this kind: which at length he happily found, and as described from the one surviving copy are given.

SIX MIRACLES,

Consigned in public instruments.

John or Joagnolus, Tertiary of the Order of Saint Francis, at Cagli among the people of Urbino, in Italy (Blessed)

FROM A MANUSCRIPT.

[1] In the name of the Lord. In the year 1373 before Bartholomew Guido the Notary Amen. Be it manifest to all who shall inspect this present public page, that in the year from the nativity of the same Lord 1373, Indiction 11, on the 23rd day of the month of November, in the time of the most holy Father in Christ and our Lord Gregory XI, Pope by divine providence, Lady Clare, daughter of Matthew Amador of Castro Honesti, and wife of Stephen Alexius of the village of Mulio, of the territory of the city of S. Angelo Papalis, together with her said father, husband, and Lady Gilia wife of Matthew and mother of Lady Clare, personally existing in the church of Saint Francis of the said city, before the venerable body of Blessed Joagnolus of the said city, wishing to acknowledge the favor which she had received from the Omnipotent for the prayers of the said Blessed, so that this miracle to the perpetual memory of the matter might be divulged to everyone; by her oath, personally rendered in the hands of me the undersigned Notary, verbally said: That when in the month of October just past, from a very great fever and two bubos on her body, from the epidemic then raging, she labored in extremities; on account of which she had lost the sight of her eyes and speech, the woman who had labored under the plague, believing for certain that she was then passing away; and with her said father and mother and husband standing by there, in the house of her said husband in the village of Mulio aforesaid, believing at that very moment that the same Lady Clare was giving up her vital spirit (just as they, father, mother, and husband, with their oaths, bodily and personally rendered in the hands of me the undersigned Notary, in the word of truth said and affirmed); the said Lady Clare, with the memory of the aforesaid Blessed coming to her, in her heart cordially offered prayers to the same Blessed: namely that he would deign to supplicate Jesus Christ, freed by a vow made to the Blessed, that He would free her from the aforesaid death and infirmity: and that, when she was freed, she would come to the aforesaid church to visit the body of the same Blessed; and would offer to him the tunic and other clothes then around her body, which her mother and other women had dressed Lady Clare in, so that she might be buried in them. And when the said prayers and vow were made, immediately the aforesaid Lady Clare began to see and speak and recover: and from that hour onward she recovered from day to day; and with a healthy and cheerful face at the tomb of the said Blessed, she discharged the same with the greatest devotion and contrition of heart, she offered and left her tunic, inner garment, cloth, headband, shoes, a certain beautiful purse with belt, and one new double-weight of wax: Lady Clare and her father, mother, and husband begging me, that concerning the aforesaid for the future memory of the matter I would draw up a public document.

And these things were done in the aforesaid church, in the presence of religious men Brothers Stephen and Anthony vicar of the place of the said church of the said city, and of other Brothers of the said place, and also of Anthony Bernard of the village of Mulio aforesaid, and Vannes Cursius of Aquaviva-montis of the territory of the said city, and of several other witnesses existing there, called and asked for these things. And under this form, in exception to the following miracle, besides the aforesaid Brothers, there attest Dominic Angelucius and Sanctes Nannis, of Cagli. In the third instrument Brother Stephen, Vannes Pelonghe, Nannes Justini of Fano, Marianus Vannis of the quarter of S. Angelo, Dominic Venturella of the quarter of Saint Francis of the said city of S. Angelo: who or some of them are also noted under the fourth, fifth, and sixth instrument. But each is individually concluded with a Notarial subsignature in this manner: "I Bartholomew Guido of Imola, by Imperial authority Notary (added in the rest, except in the first, and now Chancellor of the aforesaid city of Cagli) to all and each of the aforesaid, while they were thus being done in the said church, was present, and being asked to write, I wrote and published, and affixed my accustomed sign, in testimony of truth. ✠"

[2] In the name of the Lord. Amen. In the year from the nativity of the same 1374, Indiction 12, on the 11th day of the month of September … Be it manifest … that Benedict Jacomitti of the castle of Vallis, of the territory of Spoleto, coming personally into the church of Saint Francis of the city of Cagli, in the year 1374 the same things are attested on 11 September. in the presence of the honest man Brother Jacob of the city of Saint Leo, Guardian of the place of the said church, Brother Francis Brocard of Cagli, and Brother Paul Vannis of S. Angelo in vado, Conventuals of the said place, before the tomb and body of Blessed Joagnolus of Cagli, with his sacrament rendered in the hands of me the undersigned Notary, with great devotion, said: That when, already eight years ago or thereabouts, the same Benedict in the time of the mortality then raging in his said castle, a certain Benedict already anointed for death, was suffering a bubo in the shin or thigh on the left side next to the body, and a great fever, and was in extremities, so that he had already lost speech, and people had already gathered to him, with Lady Jacobetta his mother, believing him then to be giving up the spirit; and the Priest had come there with Unction to him; and with the same Benedict hearing his said mother saying then that the same Benedict was dead: the same Benedict, recalling to his memory the miracles which he had already heard concerning the said Blessed, vowed himself then to the said Blessed, and in his heart with devotion said in supplication, that the said Blessed would deign to supplicate Jesus Christ, that He would free the same Benedict from the said evil; and that if he were freed, he himself would come to the said city of Cagli, to visit the body of the same Blessed, and would offer him two ounces of wax. And when the said vow was made, the aforesaid Benedict felt himself standing somewhat better, and from that hour onward to recover: and thence after a few days he was freed, and with great devotion at the tomb and body of the said Blessed he offered three candles of the weight of two ounces of wax and more; asking me, etc.

[3] On the 11th of May … be it manifest … that Dominic son of Joannino, formerly of Faenza and now inhabitant of Fano, on 11 May a certain citizen of Fano coming into the church of Blessed Francis of the city of Saint Angelo Papalis, before the tomb and body of Blessed Joagnolus of the said city, and before Brother Stephen of the said city, of the Order of Saint Francis, conventual of the place of the said church, with his sacrament bodily rendered in the hands of me the Notary, said: That when, already four years ago or so, he was suffering from an immense fever and acute pain of the head in the said city of Fano, out of the devotion which he had for the said Blessed Joagnolus, he vowed himself to the said Blessed Joagnolus that he would deign to free the said Dominic: and that he would come to the said city of S. Angelo to the said church, to visit the body of the said Blessed: and would offer at the tomb of the said Blessed one beautiful head of wax. And when the said vow was made, the said Dominic immediately began to rest and sleep: and thus while resting it seemed to him that someone was removing the hood from his head: and immediately he awoke, and felt himself freed from the fever and pain of the head. And before the said Brother, because the same Dominic could not then have any image of a head of wax in the said city of S. Angelo, he gave and offered at the said tomb pennies for the value of the said head, as Brother Stephen and the aforesaid Dominic said, asking etc.

[4] On the 10th day of the month of December … be it manifest … that Anthony Cicolus Rigusius of the city of S. Angelo Papalis and the quarter of Saint Augustine, on 10 December a man of S. Angelo formerly of Cagli concerning his little son coming into the church of Saint Francis of the said city, personally presented Paul his son, of the age of four years or so, healthy and joyful: and there in the presence of venerable

men Brothers Stephen and Ascanius, Vicar of the place of the said church of the aforesaid city, and of many other Brothers and men of the said city there gathered together, he stripped the same Paul of all the clothes and shoes which the aforesaid boy had about his back: and these, and a certain wax candle lighted, of the length of the stature of the said boy, he offered and left, in honor of the body of the said Blessed: and by his oath bodily rendered in the hands of me the undersigned Notary, as of a public person, in receivable word said: That when his above-said son in the month of November just past was suffering from the mortal epidemic disease, who had had three pestilential carbuncles, then raging in this city, namely three bubos, one namely on each side of the groin, and another on his body, and also a most acute fever; and was laboring in extremities, so that he in no way hoped for him to escape from this; out of the greatest affection which Anthony aforesaid had for the Blessed aforesaid while he was among men, as a neighbor and friend of the same Anthony, and on account of the good and holy works of the same Blessed, and the miracles manifestly shown after his passing to those who with devotion had recourse to him, he cordially and affectionately turned himself to the aforesaid Blessed and humbly supplicating said these words, namely: "Blessed John, I beseech you to deign to free this my son from the aforesaid pestilential disease and lest he die from it: for I promise you that when he is freed, before your body at the aforesaid church I will personally present him, and there in reverence of you to all wishing to see I will strip him, and his clothes, shoes, and one wax candle of the length of his stature I will offer and leave." And when these things were said, standing a little while, the boy visibly began to recover, and the fever to cease: and thence in three following days the said two bubos of the groin opened of themselves, and the other existing on the body vanished: and he recovered from day to day so that he presented him as above. And so that perpetual mention might be had of a true miracle of this kind, the same Anthony asked me the undersigned Notary, that I would make a public document of the premises.

[5] On the 12th day of the month of August … Be it manifest … that Brother William son of John Tavernarii of the land of Monda of the Duchy of Valentinois, on 12 August Brother William freed from a quartan fever. coming into the church of Saint Francis of Cagli, before the tomb of Blessed Joagnolus of Cagli, before the presence of Brother John Massi, and Brother Ascanius Batis of Cagli, conventuals of the place of the said church, with his oath rendered in the hands of me the undersigned Notary, spontaneously and with great reverence said, that when he was suffering a quartan fever in his person, for the year now just past; and in the month of July just past he had arrived in the said city of Cagli, he himself then going to Assisi to Saint Francis; having heard the fame of the aforesaid Blessed Joagnolus, with the greatest devotion he vowed himself to the said Blessed, while Brother William himself then suffered the aforesaid fever, and said that he asked the said Blessed, that he would supplicate Jesus Christ, that He would deign to free the same Brother William from the aforesaid fever, and if he received this favor, that from Assisi he would return to Cagli, to visit the body of the said Blessed, pilgrimaging in reverence of that Blessed; and would offer to him at his tomb one wax candle, of the value of six pennies. And when the said vow was made, he then entered the said church, and made his prayers before the tomb and body of the said Blessed: and immediately he felt himself recovering, and from that hour onward the same Brother William did not suffer that same fever. And thence he departed to Assisi to Saint Francis: and thence returning he came into the said city of Cagli into the said church before the said tomb and body of Blessed Joagnolus, before the presence of the said Brothers: and with the greatest reverence and devotion revealed the aforesaid things, and offered before the said tomb one wax candle of the value of six pennies.

[6] on 26 April another from the plague. On the 26th day of the month of April … Be it manifest … that Christopher son of Peter of the castle of Honesti, of the territory of the city of S. Angelo Papalis, and Lady Ceccha, wife of the late Angelo of the said castle, coming personally to the church of Saint Francis of the said city, before the tomb and body of Blessed Joagnolus of the said city, existing in the said church, personally presented themselves, before the venerable men Brother Anthony Baldachini of the said city, Guardian of the place of the said church, and Brother Anthony Batis of the said city, conventual of the said place: and with their oath bodily rendered they said: That when Christopher was suffering a very great fever and one bubo under the right armpit and pain of the head, and was on the point of death, and despaired of by the physician, the said Lady came to the said Christopher, and vowed the same Christopher to Blessed Joagnolus aforesaid, that he would deign to ask our Lord Jesus Christ that He free the said Christopher from the said infirmity. And then the said Christopher, understanding the aforesaid words spoken by the said Lady, vowed himself from a pure heart to the said Blessed, and offered to offer to the said Blessed one arm of wax: and the said Lady offered to give one beautiful cloth. And immediately the said Christopher, the said vow being made, felt himself recovering: and from that hour onward the said Christopher from day to day recovered, and was freed thence after a few days. And the aforesaid cloth which the said Lady had promised she gave and presented to the tomb and body of the aforementioned Blessed.

Thus far the Instruments in the order in which they were collected, not in which they were made; all except the first pertaining to the year 1374, in which it is clear that "anguines" is said for pestilential carbuncles, "sustellam" for armpit.

ON BLESSED BARTHOLOMEW OF CERVERE

MARTYR OF THE ORDER OF PREACHERS

AT SAVIGLIANO IN PIEDMONT.

IN THE YEAR 1466

Bartholomew of Cervere, Martyr of the Order of Preachers, at Savigliano in Piedmont (Blessed)

BY AUTHOR D. P.

[1] For suppressing the foul filth of the Subalpine heretics in Piedmont, Liguria, Lombardy, and Savoy, the holy Order of Preachers performed much and faithful work, with Inquisitors of the faith destined to various places infected by the same venom, From the inquisitors of the faith illustrious for sanctity. of whom various in various places and years bore off the laurel of martyrdom, others merited the glory of Confessors through many labors endured in such a good cause. Savigliano venerates three such Heroes, venerably placed in the church of Saint Dominic, and famous for miracles, namely Blessed Anthony Pavo, Blessed Bartholomew of Cervere, Martyrs; and Blessed Aymo, born of the most illustrious family of the Taparelli, Confessor: whose tombs the inhabitants of that and neighboring places devoutly visit, on account of the fame of the miracles by which they are said to have shone living and dead. That we might be able to treat of these more distinctly and clearly, we wrote various letters to Turin, to be handed over to the Prior of the Convent of Savigliano; to which that they should be answered, was studiously done not only through the Rector of our Turin College, three rest at Savigliano, but also through the Dominican Inquisitor of Turin; nothing was obtained: so great is the torpor of certain men, though religious, in procuring the glory of the Saints, even domestic ones. Let him see how he excuses this sloth of his to the Order; we, as on 9 April we gave the history of the martyrdom endured by Anthony Pavo, such as we found at Milan in the manuscript codices of Ambrose Taegius; so now from the same we give, what alone we can, the passion of Blessed Bartholomew. The same Michael Pius has in Italian from the aforesaid Taegius, part 1, book 3, §38, and convicts of error Anthony of Siena in his Chronicle, who thinks that about the year 1230, and others in the same, that about 1250, Bartholomew suffered: but he accuses Castiglione of much greater exorbitance, who believed that Bartholomew was crowned a little after the death of Saint Dominic, which occurred in 1221, and finished his agony by the cutting off of his head: which all things fall from a more certain relation: and it is such.

[2] of whom one is Bartholomew Brother Bartholomew of Cervere, of the convent of Savigliano of the province of Lombardy, killed by the heretics for the defense of the Catholic faith, underwent martyrdom in the year of the Lord 1466, on the 11th day before the Kalends of May. He was a Master in Theology, outstanding in life, holy in reputation, and famous in estimation: a most fervent preacher, an unconquered Inquisitor of heretical depravity, a strenuous defender of the Catholic faith, and a most acute opponent of heretics. This Blessed foresaw and foretold his own death. he himself foretold his death, For when he had to go to Cervere to execute the inquisition committed to him by Apostolic authority against the heretics, he diligently and devoutly confessed to Brother Christopher of Caramagna, and after confession he said such words to him: "I am called Brother Bartholomew of Cervere, and yet I have never been at Cervere: now indeed I shall go there for the office of Inquisition, and there dying I shall finish my life": which was also done. For when from Brayda nearly half a mile before Cervere he was coming with two companions, namely Brother John Boscato and Brother John Peter of Richardis; five heretics, members of the devil, attacked them: of whom two pierced through the blessed man in the belly with lances, in the manner of a cross; he gladly and voluntarily receiving martyrdom for the Catholic faith, and in no way defending himself. Brother John, his companion, was gravely wounded in the shoulder and thigh, and finally escaped: but Brother John Peter escaped wholly unharmed. From the body, however, of the holy Martyr in the hour of death, blood did not go out, until the Brothers of his Convent came into the church of Cervere, in which various prodigies occurred: where his sacred body had been placed: and then immediately from his wounds the greatest rivulets of blood flowed out. In the hour also of his passion, when the sun had almost set, there was seen by the people of Savigliano another sun toward Cervere, where the Blessed man suffered martyrdom. In the place also where he expired, a walnut tree afterwards grew, which produced all its branches and leaves in the manner of a cross, like an olive tree.

[3] Many and almost infinite miracles afterwards he worked by his prayer: one being invoked, a prisoner is freed. of which we shall narrate one, quite manifest. A certain Dean of Savigliano, when he had been imprisoned in the castle of Summaripa of the forest, and bound with iron fetters, and had remained in the said prison for no small time; and was mindful of this holy Martyr, made a vow to God and to the Blessed Martyr Bartholomew, that if by his merits he should escape from the aforesaid prisons, he would take care to place one wax candle at his tomb. A wonderful thing! on the following night, when he was somehow drowsy, he found himself outside Summaripa in the borders of the said town with the iron fetters: which easily removing from his shins, he came to Savigliano, and had these fetters with the said promised candle placed at

the tomb of the holy Martyr: and he caused so stupendous a miracle to be published, to the praise of God and the glory and honor of the holy Martyr. For on that same day great joy was made in the aforementioned castle of Savigliano, with the ringing of bells and spiritual canticles.

[4] He suffered in the year 1466 There is also in the codices of the same Taegius one, written with the title of Chronicle, in which on folio 289 the original narration is inserted. "In the year of the Lord 1466, on the 21st day of April, the Reverend former Master Bartholomew of Cervere, Inquisitor of heretics, was killed near Cervere, namely by John Baridon, Andrew Jayme, Francis Conaza, Michael Morella, and another heretic from Cervere. near Cervere," The rest follow almost word for word as we related above: to which nothing else occurs to be added, except that the place of Cervere is a village adjoining the river Stura, at the sixth or seventh mile from Savigliano toward the East, commonly called Cervire: to which on the north there adjoins a little hill and on it a village or castle, called Bra on the topographical tables, but here Brayda. Summa Ripa of the Forest, where the miracle occurred, one going from Savigliano toward the city of Asti meets at about the tenth mile; and then another castle of the same name, surnamed de Perno from the neighboring place itself. But worthy of mention and praise above all is Savigliano itself, between the Maira and Malea rivers, which there mingle themselves with the Po, where the middle interval is almost between Turin and Savigliano, distant scarcely more than twenty thousand paces. Moreover the place is so commodious in its situation, and buried at Savigliano, that Charles V passing there with his army toward Provence said, he had never seen a place more apt for nourishing however great an army; and Duke Emmanuel Philibert sometime thought of establishing his seat there, and making the city the metropolis of the province, as is read in the most recent description of Piedmont in the Blaeu Atlas.

[5] The body at Savigliano lies religiously placed under a certain altar: under which also the body of Blessed Aymo Tapparello is honored, uncertain on what day or year he died: under an altar under which also Blessed Aymo. who, since he had the care of the translation of Blessed Anthony Pavo, it is credible was the Prior of that same convent, about the end of the 14th century or beginning of the 15th. Michael Pius praises him for the utmost austerity of life, and says that his image is painted in many places of Piedmont in such a way that, with his head girt with rays, he holds a crucifix in his right hand and a book in his left, namely the one which, lying in the bier, he so tightly clasped with his compressed hand, that he did not release it however great the violence was applied. Among his miracles there is named, that for a woman whose milk at the command of physicians he had used in decrepit age, he cured the ulcerated and wholly to be cut off breast, being piously invoked after death.