[* Higden, p. 265.]
[** See note C, at the end of the volume]
[*** Spel. Concil. p. 432.]
[**** W. Malms, lib. ii. cap. 8. Hoveden, p. 406.
H. Hunting, lib. v.p. 356].
cap. 8. Hoveden, p. 425, 426. Osberne, p. 112.]
[****** W. Malms. lib. ii. cap. 8. Hoveden, p.
425.]
[******* Gervase, p. 1646. Brompton, p. 864, Flor.
Wigorn. p. 606. Chron. Abb. St. Petri de Burgo, p. 27, 28.]
In order to complete the great work of placing the new order of monks in all the convents, Edgar summoned a general council of the prelates, and the heads of the religious orders. He here inveighed against the dissolute lives of the secular clergy; the smallness of their tonsure, which, it is probable, maintained no longer any resemblance to the crown of thorns; their negligence in attending the exercise of their function; their mixing with the laity in the pleasures of gaming, hunting, dancing, and singing; and their openly living with concubines, by which it is commonly supposed he meant their wives. He then turned himself to Dunstan, the primate; and in the name of King Edred, whom he supposed to look down from heaven with indignation against all those enormities, he thus addressed him: “It is you, Dunstan, by whose advice I founded monasteries, built churches, and expended my treasure in the support of religion and religious houses. You were my counsellor and assistant in all my schemes: you were the director of my conscience: to you I was obedient in all things. When did you call for supplies, which I refused you? Was my assistance ever wanting to the poor? Did I deny support and establishments to the clergy and the convents? Did I not hearken to your instructions, who told me that these charities were, of all others, the most grateful to my Maker, and fixed a perpetual fund for the support of religion? And are all our pious endeavors now frustrated by the dissolute lives of the priests? Not that I throw any blame on you: you have reasoned, besought, inculcated, inveighed; but it now behoves you to use sharper and more vigorous remedies; and conjoining your spiritual authority with the civil power, to purge effectually the temple of God from thieves and intruders.”[*]
[* Abbas Rieval. p. 360, 361. Spel. Concil. p.
476, 477, 478.]
It is easy to imagine that this harangue had the desired effect; and that, when the king and prelates thus concurred with popular prejudices, it was not long before the monks prevailed, and established their new discipline in almost all the convents.
We may remark, that the declamations against the secular clergy are, both here and in all the historians, conveyed in general terms; and as that order of men are commonly restrained by the decency of their character, it is difficult to believe that the complaints against their dissolute manners could be so universally just as is pretended. It is more probable that the monks paid court to the populace by an affected austerity of life; and representing the most innocent liberties taken by the other clergy as great and unpardonable enormities, thereby prepared the way for the increase of their own power and influence. Edgar, however, like a true politician, concurred with the prevailing party; and he even indulged them in pretensions, which, though they might, when complied with, engage the monks to support royal authority during his own reign, proved afterwards dangerous to his successors, and gave disturbance to the whole civil power. He seconded the policy of the court of Rome, in granting to some monasteries an exemption from episcopal jurisdiction; he allowed the convents, even those of royal foundation, to usurp the election of their own abbot; and he admitted their forgeries of ancient charters, by which, from the pretended grant of former kings, they assumed many privileges and immunities.[*]
These merits of Edgar have procured him the highest panegyrics from the monks; and he is transmitted to us, not only under the character of a consummate statesman and an active prince,—praises to which beseems to have been justly entitled,—but under that of a great saint and a man of virtue. But nothing could more betray both his hypocrisy in inveighing against the licentiousness of the secular clergy, and the interested spirit of his partisans in bestowing such eulogies on his piety, than the usual tenor of his conduct, which was licentious to the highest degree, and violated every law, human and divine. Yet those very monks, who, as we are told by Ingulf, a very ancient historian, had no idea of any moral or religious merit, except chastity and obedience, not only connived at his enormities, but loaded him with the greatest praises. History, however, has preserved some instances of his amours, from which, as from a specimen, we may form a conjecture of the rest.
Edgar broke into a convent, carried off Editha, a nun, by force, and even committed violence on her person.[**]
[* Chron. Sax. p. 118. W. Malms, lib. ii. cap. 8.
Seldom Spicileg, ad Eadm. p. 149, 157.]
[** W. Malms, lib. ii cap. 8. Osberne, p. 3.
Diceto, p. 457. Higden, p. 265, 267, 268. Spel. Concil. p.
481.]
For this act of sacrilege he was reprimanded by Dunstan; and that he might reconcile himself to the church, he was obliged, not to separate from his mistress, but to abstain from wearing his crown during seven years, and to deprive himself so long of that vain ornament;[*] a punishment very unequal to that which had been inflicted on the unfortunate Edwy, who, for a marriage, which in the strictest sense could only deserve the name of irregular, was expelled his kingdom, saw his queen treated with singular barbarity, was loaded with calumnies, and has been represented to us under the most odious colors. Such is the ascendant which may be attained, by hypocrisy and cabal, over mankind.
[* Osberne, p. 111.]