The History of England from the Norman Conquest to the Death of John (1066-1216)

by George Burton Adams

The year 1094 had been a hard one for both England and Normandy. The duchy had suffered more from the private wars which prevailed everywhere, and which the duke made no effort to check, than from the invasion of William. England in general had had peace, under the strong hand of the king, but so heavy had been the burden of the taxation which the war in Normandy had entailed that agriculture declined, we are told, and famine and pestilence followed. In the west the Welsh had risen against the Norman lords, and had invaded and laid waste parts of the English border counties. In Scotland William's ally, Duncan, had been murdered, and his uncle, Donald, who represented the Scottish national party, had been made king in his place. William found difficulties enough in England to occupy him for some time, particularly when, as was told above, the refusal of Robert of Mowbray to appear at court in March revealed the plans of the barons for another insurrection.

Before he could attempt to deal with any of these difficulties, however, another question, more troublesome still, was forced upon the king. A few weeks after his landing Anselm came to him and asked leave to go to Rome to get his pallium from the pope. "From which pope?" asked the king. Anselm had already given warning of the answer which he must make, and at once replied, "From Urban." Here was joined an inevitable issue between the king and the archbishop; inevitable, not because of the character of the question but because of the character of the two men. No conflict need have arisen upon this question. When Anselm had remonstrated with the king on the eve of his Norman expedition, about the vacant abbeys that were in his hands, William in anger had replied that Lanfranc would never have dared to use such language to his father. We may be sure for one thing, that Lanfranc would have dared to oppose the first William with all his might, if he had thought the reason sufficient, but also that his more practical mind would never have allowed him to regard this question as important enough to warrant the evils that would follow in the train of an open quarrel between king and primate. During the last years of Lanfranc's life, at least from 1084, no pope had been formally recognized in England. To Anselm's mind, however, the question was one of vital importance, where delay would be the sacrifice of principle to expediency. On the other hand, it seems clear to us, looking back on these events, that William, from the strength of his position in England, could have safely overlooked Anselm's personal recognition of Urban, and could have tacitly allowed him even to get his pallium from the pope without surrendering anything of his own practical control of the Church. William, however, refused to take this course. Perhaps he had come to see that a conflict with Anselm could not be avoided, and chose not to allow him any, even merely formal, advantages. The student of this crisis is tempted to believe, from the facts of this case, from the king's taking away "the staff" from the Bishop of Thetford, if the words used refer to anything more than a confiscation of his fief, and especially from his steady refusal to allow the meeting of a national council, that William had conceived the idea of an independent Church under his supreme control in all that pertained to its government, and that he was determined to be rid of an Archbishop of Canterbury, who would never consent to such a plan.

Of the dispute which followed we have a single interesting and detailed account, written by Eadmer who was in personal attendance on Anselm through it all, but it is the account of a devoted partisan of the archbishop which, it is clear, we cannot trust for legal distinctions, and which is not entirely consistent with itself. According to this narrative, William asserted that Anselm's request, as amounting to an official recognition of one of the two popes, was an attack upon his sovereignty as king. This Anselm denied,—he could not well appreciate the point,—and he affirmed that he could at the same time be true to the pope whom he had recognized and to the king whose man he was. This was perfectly true from Anselm's point of view, but the other was equally true from William's. The fundamental assumptions of the two men were irreconcilable. The position of the bishop in a powerful feudal monarchy was an impossible one without some such practical compromise of tacit concessions from both sides, as existed between Lanfranc and William I. Anselm desired that this question, whether he could not at the same time preserve his fidelity to both pope and king, be submitted to the decision of the king's court, and that body was summoned to meet at Rockingham castle at an early date. The details of the case we cannot follow. The king appears to have been desirous of getting a condemnation of Anselm which would have at least the practical effect of vacating the archbishopric, but he met with failure in his purpose, whatever it was, and this it seems less from the resistance of the bishops to his will than from the explicit refusal of the lay barons to regard Anselm as no longer archbishop. The outcome of the case makes it clear that there was in Anselm's position no technical violation of his feudal obligations to the king. At last the actual decision of the question was postponed to a meeting to be held on the octave of Whitsuntide, but in the meantime the king had put into operation another plan which had been devised for accomplishing his wish. He secretly despatched two clerks of his chapel to Italy, hoping, so at least Anselm's biographer believed, to obtain, as the price of his recognition of Urban, the deposition of Anselm by the authority of the pope for whom he was contending. The opportunity was eagerly embraced at Rome. A skilful and not over-scrupulous diplomatist, Walter, Cardinal-Bishop of Albano, was immediately sent back to England with the messengers of Rufus, doubtless with instructions to get as much as possible from the king without yielding the real principle involved in Anselm's case. In the main point Walter was entirely successful. The man of violent temper is not often fitted for the personal conflicts of diplomacy; at least in the strife with the papal legate the king came off second best. It is more to be wondered at that a man of so acute a mind as William of St. Calais, who was now one of the king's most intimate advisers, did not demand better guarantees.

Cardinal Walter carefully abstained at first from any communication with Anselm. He passed through Canterbury without the archbishop's knowledge; he seemed to acquiesce in the king's view of the case. William believed that everything was going as he wished, and public proclamation was made that Urban was to be obeyed throughout his dominions. But when he pressed for a deposition of Anselm, he found that this had not been included in the bargain; nor could he gain, either from the legate or from Anselm, the privilege of bestowing the pallium himself. He was obliged to yield in everything which he had most desired; to reconcile himself publicly with the archbishop, and to content himself with certain not unimportant concessions, which the cardinal wisely yielded, but which brought upon him the censure of the extreme Church party. Anselm promised to observe faithfully the laws and customs of the kingdom; at this time also was sworn his oath of fidelity to the pope, with the clause reserving his fealty to the king; and Cardinal Walter formally agreed that legates should be sent to England only with the consent of the king. But in the most important points which concerned the conflict with the archbishop the king had been defeated. Urban was officially recognized as pope, and the legate entered Canterbury in solemn procession, bearing the pallium, and placed it on the altar of the cathedral, from which Anselm took it as if he had received it from the hands of the pope.

Inferences of a constitutional sort are hardly warranted by the character of our evidence regarding this quarrel, but the facts which we know seem to imply that even so powerful and arbitrary a king as William Rufus could not carry out a matter on which his heart was so set as this without some pretence of legal right to support him, at least in the case of so high a subject as the Archbishop of Canterbury; and that the barons of the kingdom, with the law on their side, were able to hold the king's will in check. Certainly the different attitude of the barons in the quarrel of 1097, where Anselm was clearly in the wrong, is very suggestive.

Already before the close of this business the disobedience of Robert of Mowbray had revealed to the king the plot against him, and a considerable part of the summer of 1095 was occupied in the reduction of the strongholds of the Earl of Northumberland. In October the king invaded Wales in person, but found it impossible to reach the enemy, and retired before the coming on of winter. In this year died the aged Wulfstan, Bishop of Worcester, the last of the English bishops who survived the Conquest. His bishopric fell into the hands of Flambard, and furnishes us one of the best examples we have of his treatment of these fiefs. On the first day of the next year died also William of St. Calais, Bishop of Durham, who had once more fallen under the king's displeasure for some reason, and who had been compelled to come up to the Christmas court, though too ill to travel. He left incomplete his new cathedral of Durham, which he had begun on a splendid scale soon after his return from exile early in the reign, beginning also a new period in Norman architecture of lighter and better-proportioned forms, with no sacrifice of the impression of solid strength.

This year of 1096, which thus began for England with the death of one of the ablest of her prelates, is the date of the beginning for Europe as a whole of one of the most profound movements of medieval times. The crusades had long been in preparation, but it was the resolution and eloquence of Pope Urban which turned into a definite channel the strong ascetic feeling and rapidly growing chivalric passion of the west, and opened this great era. The Council of Clermont, at which had occurred Urban's famous appeal and the enthusiastic vow of the crusaders, had been held in November, 1095, and the impulse had spread rapidly to all parts of France. The English nation had no share in this first crusade, and but little in the movement as a whole; but its history was from the beginning greatly influenced by it. Robert of Normandy was a man of exactly the type to be swept away by such a wave of enthusiasm, and not to feel the strength of the motives which should have kept him at home. His duty as sovereign of Normandy, to recover the castles held by his brother, and to protect his subjects from internal war, were to him as nothing when compared with his duty to protect pious pilgrims to the tomb of Christ, and to deliver the Holy Land from the rule of the infidel. William Rufus, on the other hand, was a man to whom the motives of the crusader would never appeal, but who stood ready to turn to his own advantage every opportunity which the folly of his brother might offer. Robert's most pressing need in such an undertaking was for money, and so much more important did this enterprise seem to him than his own proper business that he stood ready to deliver the duchy into the hands of his brother, with whom he was even then in form at war for its possession, if he could in that way obtain the necessary resources for his crusade. William was as eager to get the duchy as Robert was to get the money, and a bargain was soon struck between them. William carried over to Normandy 10,000 marks—the mark was two-thirds of a pound—and received from Robert, as a pledge for the payment of the loan, the possession of the duchy for a period of at least three years, and for how much longer we cannot now determine with certainty, but for a period which was probably intended to cover Robert's absence. The duke then set off at once on his crusade, satisfied with the consciousness that he was following the plain path of duty. With him went his uncle, Odo, Bishop of Bayeux, to die in Sicily in the next winter.

William had bought the possession of Normandy at a bargain, but he did not propose to pay for it at his own cost. The money which he had spent, and probably more than that, he recovered by an extraordinary tax in England, which excited the bitter complaints of the ecclesiastical writers. If we may trust our interpretation of the scanty accounts which have reached us, this money was raised in two ways, by a general land-tax and by additional personal payments from the king's own vassals. By grant of the barons of England a Danegeld of four shillings on the hide, double the usual tax, was collected, and this even from the domain lands of the Church, which it was asserted, though with doubtful truth, had always been exempt. The clergy paid this tax, but entered formal protest against it, probably in order to prevent, if possible, the establishment of a precedent against their liberties. The additional payment suggested by some of the chroniclers is to be seen in detail in the case of Anselm, who regarded this as a reasonable demand on the part of the king, and who, besides passing over to the treasury what he collected from his men, made on advice a personal payment of 200 marks, which he borrowed from the Canterbury monks on the security of one of his domain manors. Not all the churches were so fortunate as to have the ready money in the treasury, and in many cases ornaments and sacred utensils were sacrificed, while the lay lords undoubtedly recovered their payments by like personal auxilia from their men, until the second tax really rested like the first upon the land. The whole formed a burden likely to cripple seriously the primitive agriculture of the time, as we are told that it did.

Having taken possession of Normandy, William returned to England at Easter in 1097. The Welsh had been making trouble again, and the king once more marched against them in person; but a country like Wales was easily defended against a feudal army, and the expedition accomplished little and suffered much, especially in the loss of horses. William returned probably in no very amiable mood, and at once sent off a letter to Anselm complaining that the contingent of knights which he had sent to meet his obligation of service in the campaign was badly furnished and not fit for its duties, and ordered him to be ready to do him right according to the sentence of the king's court whenever he should bring suit against him. To this letter Anselm paid no attention, and he resolved to let the suit against him go by default, on the ground that everything was determined in the court by the will of the king, and that he could get no justice there. In taking this position, the archbishop was putting himself in the wrong, for the king was acting clearly within his legal rights; but this fact Anselm probably did not understand. He could not enter into the king's position nor his own in relation to him, but he might have remembered that two years before, for once at least, the king had failed to carry through his will in his court.

The case came on for trial at the Whitsuntide court at Windsor, but before anything was determined Anselm sent by certain barons to ask the king's leave to go to Rome, which was at once refused. This action was evidently not intended by Anselm as an appeal of the case to Rome, nor was it so understood by the king; but for some reason the suits against him were now dropped. Anselm's desire to visit Rome apparently arose from the general condition of things in the kingdom, from his inability to hold synods, to get important ecclesiastical offices filled, or to reform the evils of government and morals which prevailed under William. In other words, he found himself nominally primate of England and metropolitan of the great province of Canterbury, but in reality with neither power nor influence. Such a condition of things was intolerable to a man of Anselm's conscientiousness, and he had evidently been for some time coming to the conclusion that he must personally seek the advice of the head of the Church as to his conduct in such a difficult situation. He had now definitely made up his mind, and as the Bishop of Winchester told him at this time, he was not easy to be moved from a thing he had once undertaken. He repeated his request in August, and again in October of the same year. On the last occasion William lost his temper and threatened him with another suit in the court for his vexatious refusal to abide by the king's decision. Anselm insisted on his right to go. William pointed out to him, that if he was determined to go, the result would be the confiscation of the archbishopric,—that is, of the barony. Anselm was not moved by this. Then the bishops attempted to show him the error of his ways, but there was so little in common between their somewhat worldly position as good vassals of the king, and his entire other-worldliness, that nothing was gained in this way. Finally, William informed him that if he chose he might go, on the conditions which had been explained to him,—that is, of the loss of all that he held of the king. This was permission enough for Anselm, and he at once departed, having given his blessing to the king.