In 1317, a rector of Bath and Wells diocese, on his institution, was bidden to keep a good chaplain to teach him, since he was but indifferently learned. As he was the presentee of the king, the bishop had special inducement to be lenient.[341]
But the refusals of the bishops to admit men in minor orders were very exceptional. A large proportion of the rectories were occupied by such men. The canons of the diocesan synods show that the ecclesiastical authorities were continually urging them to proceed to priest’s orders; but the bishops had no power to compel them to do so;[342] and the parochial lists of incumbents bear witness that some of the rectories were occupied by men in minor orders in almost unbroken succession.
Another kindred evil was that of simple absenteeism, not because the rector was engaged in other occupations elsewhere, or that he was a pluralist, and could not be everywhere, but simply because he preferred to be somewhere else than in his parish. He put his benefice to farm, appointed a parish chaplain, and departed. He needed a licence of non-residence, if absent for any lengthy period. We have glimpses of the reasons for which licences of non-residence were sometimes given. The commonest is for leisure to attend schools, which we shall have to speak of at length presently. Another reason is that the licensee may go on pilgrimage; for example, in 1225, Archbishop Gray gives a licence to Godfred, vicar of St. Felix, who has taken the cross, to put his benefice to farm for three years during his visit to the Holy Land. Bishop Grandisson of Exeter gives a licence of non-residence to Sir Ralph Kerneyke, Rector of St. Erme, till 2 February 1331-2, to visit the thresholds of St. James in Galicia and the Court of Rome, and then without any delay to return to his church. In 1329, Ady de Tavistock, Rector of St. Gerundus, Cornwall, had a licence to make a pilgrimage to Rome;[343] and similar cases occur in other bishops’ registers. Frequently the absence is said to be granted at the request of so-and-so,[344] very likely the patron of the parish, who thus confirms the reasons which the incumbent has alleged, and signifies his consent to his parson’s absence. The patron had sometimes a personal reason for his action in the matter.[345] For example, Gerard Myghell (or Mychell), Rector of Theydon Garnon, Essex, in 1507 put his rectory to farm for three years to Sir William Hyll, chaplain, and Francis Hamden, esquire, in order to become tutor to John Hamden during his travels on the Continent of Europe. It appears that Francis Hamden was the squire of the parish, and John was his son, and probably Sir William Hyll, chaplain, was the priest who was to take charge of the parish during the rector’s absence, which seems a very good choice of trustees. The rector lets to farm, all his church and parsonage with all manor of tithes, fruits, profits, rights, commodities, and emoluments, whatsoever, with all the lands, pastures, leases, for £8 a year; but he reserves all the whole “lochynge” [lodging] at the gate (of the churchyard), viz. a parlour with a chimney and a larder at the end of the said parlour, and two chambers over a study, and a wyddraughte [? drain], perhaps to lodge his old housekeeper in during his absence. There is still an ancient house in the churchyard which may possibly be the lodging here mentioned. There is a letter from the rector, from Rouen, relating how he and his pupil are getting on, and very naturally asking for supplies of money and clothing.
We had occasion to deal with the subject of slavery in the Saxon period, concluding with the estimate of Sharon Turner,[346] that, of the population of England at the end of that time, as calculated from Domesday Book, three-quarters of the population of two millions were in a state of slavery.
We may introduce here the statement that, although the Church all along the ages used its influence in favour of the just treatment of the serf population, in the spirit of St. Paul; and encouraged manumission, and set the example; and freely gave dispensations to sons of serfs to enter into Holy Orders and hold church benefices; yet the status of serfage was suffered to continue among the tenants of the Church after it had almost disappeared elsewhere.[347]
We add a few notes on the subject in mediæval times. Here is one which tells us the value of a serf. Gregory, Abbot of Whalley, in 1309, sells his nativus, cum tota sequela sua, et omnibus rebus suis habitis et habendis, for 100s. sterling.[348]
In the Register of Walter Stapledon, Bishop of Exeter, is an entry under date 1315—
Be it known to all present and future, that we, Walter, etc., have given and granted “Magistro de la Gale, clerico, Richardum de la Gale, filium Edwardi de la Gale, nativum nostrum, cum tota sequela sua et omnibus catallis suis,” so that neither we nor our successors may be able to make any claim for service from the said Richard.
It seems to be the case of granting to a clerk the freedom of a relative who was a nativus (serf).