“We found that the priest of Nigella was accused as to a woman, and of being engaged in trade and of treating his father despitefully, who is patron of the church which he holds, and that with drawn sword he fought with a certain knight, with a riotous following of relatives and friends. Item, the priest of Basinval is accused as to a woman whom he takes about with him to the market-places and taverns. Likewise the priest of Vieux-Rouen is accused of incontinency, and goes about wearing a sword in shameless garb. Likewise the priest of Cotigines is a dicer and plays at quoits and frequents taverns, and is incontinent, and although corrected as to these matters, perseveres.”[611]
Sometimes accusations were brought to the archbishop by the suffering parishioners:
“Calends of August (1255). Passing through the village of Brai, the parishioners of the church there accused the rector of the church in our presence. They said that he went about in the night through the village with arms, that he was quarrelsome and scurrilous and abusive to his parishioners, and was incontinent.”
Summoning this priest before his ecclesiastical tribunal, the archbishop says, “We admonished him to abstain from such ill-conduct; or that otherwise we should proceed against him.”[612]
Either this priest or another of “Brayo subtus Baudemont,” named Walter, was subsequently deprived of his priesthood on his own confession as follows:
“He confessed that the accusation against him concerning a woman of his parish, which he had denied under oath, was supported by truth; item, he confessed in regard to a waxen image made to be used in divining; he confessed (various other incontinencies and his fatherhood of various children); item, he confessed his ill-repute for usury and base gain; he admitted that he had led the dances at the nuptials of a certain prostitute whom he had married.”[613]
Rigaud continually records accusations against parish priests, commonly for incontinency and drunkenness and generally unbecoming conduct, and sometimes for homicide.[614] But his own examinations kept out many a turbulent and ignorant clerk, presented by the lay patron for the benefice; and so he prevented improper inductions as he might. The Register gives a number of instances of crass illiteracy in these candidates, a matter to cause no surprise, for the feudal patrons of the living naturally presented their relatives. Some of these candidates appealed to Rome from the archbishop’s refusal, probably without success.[615]
A monk might be as bad as any parish priest:
“Brother Thomas ... wore gold rings. He went about in armour, by night, and without any monastic habit, and kept bad company. He wounded many clergy and laity at night, and was himself wounded, losing a thumb. We commanded the abbot to expel him; or that otherwise we should seize the place and expel the monks.”[616]
Life in a nunnery was the feminine counterpart of life in a monastery. There were good and bad nunneries, and nuns good and bad, serious and frivolous. Many had the foibles, and were addicted to the diversions, comforts, or fancies of their sex: they were always wanting to keep dogs and birds, and have locks to their chests!