‘that he had three years ago retired from the office of teaching in their University[209].’
But in a letter written shortly before this, and referring to the same subjects, he mentions that he was ‘lecturing on Holy Scripture’ to the friars[210]. The position of the lector was, in fact, not unlike that of a college tutor, except that he was always a man of proved ability and long experience. To the friars he was far more than a theological lecturer; he was a trusted friend, on whose advice and sympathy and help they might reckon in all the conduct of life. Such at least was the tradition established by Grostete and carried on by Adam Marsh[211]. Both of them men versed in affairs of state, both men of acknowledged weight in the counsels of the realm[212], and fearless opponents of illegality and oppression, they not only trained the friars in theology and philosophy, but taught them to comprehend the social needs of the age.
‘I return your lordship,’ writes Adam to Grostete[213], ‘the breviate which you wrote, “Of the rule of a kingdom and a tyranny,” as you sent it, sealed with the seal of the Earl of Leicester;’
and Simon de Montfort had frequent consultations with the friar about his government of Gascony[214]. It was from their daily intercourse with men like these that the Oxford Franciscans became, if not the leaders, the spokesmen of the constitutional movement of the thirteenth century[215]. The corpse of Simon de Montfort was buried by the Grey Friars of Evesham, and it is probably to the Franciscan school that the Latin poems in his honour are to be ascribed[216], as well as the form of prayer addressed to him:—
‘Sis pro nobis intercessor
Apud Deum, qui defensor
In terris extiteras[217].’
The Oxford Franciscans regarded him as a saint and a martyr, though he died excommunicate, and testified to the miracles which he wrought[218].
The lector had also his socius[219], a younger friar who acted as his secretary, and whose time was almost entirely at his disposal. The position of both lector and socius will be best illustrated by two extracts from the letters of Adam Marsh.
In the first of these[220], addressed to the Provincial, he writes that he has found Friar A. de Hereford, whom the Provincial had assigned to him as his socius, affectionate and of good character, docile and well-read, and far more capable than ‘some of those who are appointed by the counsel of the discreet to instruct in Holy Scripture.’
‘I see,’ he continues, ‘that any friar who is associated with me to help me in my various[221] and constant toil, will have to subordinate his ecclesiastical labours and apply himself continually to supplying my defects, and directing my goings, and supporting my burdens, though this might sometimes produce in him virtue and industry and endurance. Far be from me therefore such impious tyranny, as that I should be willing to see the great gifts and spiritual progress in the said friar stunted or retarded or thwarted by any consideration of private convenience; especially as I can through the Saviour’s pity, be provided, as I have heretofore been by your grace, with a competent companion without injury to the general welfare. I have also reason to think that Friar A., however great be his willingness and energy, will be unable without bodily suffering and mental disquietude to continue permanently with me, unless the stringent rules are relaxed in his favour (nisi quatenus urgentia mitigat obedientiae salutaris diurnos aestus et vigilias nocturnas).
‘... I ask therefore confidently, that you will, if it be not displeasing to your holy paternity, send to me without delay Friar Laurence de Sutthon, as my socius, if he consents, and that you will send Friar A. to London to study, as he himself greatly desires, if it be your good pleasure. And though Friar Laurence suffer some tolerable defect, he is yet peculiarly fitted to help me, though vulgar obstinacy may not think so.’