Page 67 of 155

     [* Order. Vitalis, p. 521. M. West, p. 229.]

     [** See note I, at the end of the volume.]

     [*** Order. Vitalis, p. 523. Secretum Abbatis,
     apud Selden. Title of Honor, p. 573. Spel. Gloss, in verbo
     Feodum. Sir Robert Cotton.]

     [**** M. West. p. 225. M. Paris, p. 4. Bracton,
     lib. i. cap. 11, num. I, Flets, lib, cap. 8, n. 2]

The better to unite the parts of the government, and to bind them into one system, which might serve both for defence against foreigners and for the support of domestic tranquillity, William reduced the ecclesiastical revenues under the same feudal law; and though he had courted the church on his invasion and accession, he now subjected it to services which the clergy regarded as a grievous slavery, and as totally unbefitting their profession. The bishops and abbots were obliged, when required, to furnish to the king, during war, a number of knights or military tenants, proportioned to the extent of property possessed by each see or abbey; and they were liable, in case of failure, to the same penalties which were exacted from the laity.[*] The pope and the ecclesiastics exclaimed against this tyranny, as they called it; but the king’s authority was so well established over the army, who held every thing from his bounty, that superstition itself, even in that age, when it was most prevalent, was constrained to bend under his superior influence.

But as the great body of the clergy were still natives, the king had much reason to dread the effects of their resentment; he therefore used the precaution of expelling the English from all the considerable dignities, and of advancing foreigners in their place. The partiality of the Confessor towards the Normans had been so great, that, aided by their superior learning, it had promoted them to many of the sees in England; and even before the period of the conquest, scarcely more than six or seven of the prelates were natives of the country. But among these was Stigand, archbishop of Canterbury, a man who, by his address and vigor, by the greatness of his family and alliances, by the extent of his possessions, as well as by the dignity of his office, and his authority among the English, gave jealousy to the king.[**] Though William had, on his accession, affronted this prelate by employing the archbishop of York to officiate at his consecration, he was careful, on other occasions, to load him with honors and caresses, and to avoid giving him farther offence till the opportunity should offer of effecting his final destruction.[***]

     [* M. Paris, p. 5. Anglia Sacra, vol. i. p. 248.]

     [** Parker, p. 161.]

     [*** Parker, p. 164.]

The suppression of the late rebellions, and the total subjection of the English, made him hope that an attempt against Stigand, however violent, would be covered by his great successes and be overlooked amidst the other important revolutions, which affected so deeply the property and liberty of the kingdom. Yet, notwithstanding these great advantages, he did not think it safe to violate the reverence usually paid to the primate, but under cover of a new superstition, which he was the great instrument of introducing into England.

The doctrine which exalted the papacy above all human power, had gradually diffused itself from the city and court of Rome; and was, during that age, much more prevalent in the southern than in the northern kingdoms of Europe. Pope Alexander, who had assisted William in his conquests, naturally expected, that the French and Normans would import into England the same reverence for his sacred character with which they were impressed in their own country; and would break the spiritual as well as civil independency of the Saxons who had hitherto conducted their ecclesiastical government, with an acknowledgment indeed of primacy in the see of Rome, but without much idea of its title to dominion or authority. As soon, therefore, as the Norman prince seemed fully established on the throne, the pope despatched Ermenfloy, bishop of Sion, as his legate into England; and this prelate was the first that had ever appeared with that character in any part of the British islands. The king, though he was probably led by principle to pay this submission to Rome, determined, as is usual, to employ the incident as a means of serving his political purposes, and of degrading those English prelates, who were become obnoxious to him. The legate submitted to become the instrument of his tyranny; and thought, that the more violent the exertion of power, the more certainly did it confirm the authority of that court from which he derived his commission. He summoned, therefore, a council of the prelates and abbots at Winchester; and being assisted by two cardinals, Peter and John, he cited before him Stigand, archbishop of Canterbury, to answer for his conduct. The primate was accused of three crimes; the holding of the see of Winchester together with that of Canterbury; the officiating in the pall of Robert, his predecessor; and the having received his own pall from Benedict IX., who was afterwards deposed for simony, and for intrusion into the papacy.[*]

     [* Hoveden, p. 453. Diceto, p. 482. Knyghton, p.
     2345. Anglia Sacra, vol. i. p. 5, 6. Ypod. Neust. p. 438.]

These crimes of Stigand were mere pretences; since the first had been a practice not unusual in England, and was never any where subjected to a higher penalty than a resignation of one of the sees; the second was a pure ceremonial; and as Benedict was the only pope who then officiated, and his acts were never repealed, all the prelates of the church, especially thope who lay at a distance, were excusable for making their applications to him. Stigand’s ruin, however, was resolved on, and was prosecuted with great severity. The legate degraded him from his dignity; the king confiscated his estate, and cast him into prison, where he continued in poverty and want during the remainder of his life. Like rigor was exercised against the other English prelates: Agelric, bishop of Selesey, and Agelmare, of Elmham, were deposed by the legate, and imprisoned by the king. Many considerable abbots shared the same fate: Egelwin, bishop of Durham, fled the kingdom Wulstan, of Worcester, a man of an inoffensive character was the only English prelate that escaped this general proscription,[*] and remained in possession of his dignity. Aldred, archbishop of York, who had set the crown on William’s head, had died a little before of grief and vexation, and had left his malediction to that prince, on account of the breach of his coronation oath, and of the extreme tyranny with which he saw he was determined to treat his English subjects.[**]

It was a fixed maxim in this reign, as well as in some of the subsequent, that no native of the island should ever be advanced to any dignity, ecclesiastical, civil, or military[***]

     [* Brompton relates, that Wulstan was also
     deprived by the synod; out refusing to deliver his pastoral
     staff and ring to any but the person from whom he first
     received it, he went immediately to King Edward’s tomb, and
     struck the staff so deeply into the stone, that none but
     himself was able to pull it out; upon which he was allowed
     to keep his bishopric. This instance may serve, instead of
     many, as a specimen of the monkish miracles. See also the
     Annals of Burton, p. 284.]

     [** W. Malmes de Gest. Pont. p. 154.]

     [*** Ingulph. p. 70, 71.]