Upon the Count of Toulouse and others, who had formerly heard them preach what was contrary to the Christian faith, hearing this statement from them, being struck with the greatest astonishment, and inflamed with zeal for the Christian faith, they arose and most clearly convicted them to their faces of having lied; saying that they had heard from some of them that there were two Gods, the one good and the other bad, the good one having only made things invisible and which cannot be changed or corrupted, the bad one, the heavens, the earth, man and the other things visible. Others again affirmed that they had heard at their preaching, that the body of Christ was not made by the administration of a priest who was unworthy, or who had been convicted of any crime. Others again said that they had heard from them that baptism was of no use to infants, and the utterance of numerous other blasphemies against God and the Holy Church, and the Catholic faith, which, by reason of their abominable enormity, it is better to be silent upon than to disclose. The heretics, however, contradicted these matters, and said that they had given false testimony against them. For they said publicly, in presence of the before-named cardinal and bishops, and all the people there present, and made confession, and stoutly asserted, that there is but one God most high, who has made all things visible and invisible, and entirely denied that there were two first principles of things. They also confessed that the priest, whether good or bad, whether just or unjust, and whether such a character that they knew him beyond doubt to be an adulterer or criminal in other respects, was able to make the body and blood of Christ, and that, through the ministration of a priest of this character, and by virtue of the divine words which were pronounced by the Lord, bread and wine were really changed in substance into the body and blood of Christ. When, however, they had been convicted by many and competent witnesses, and many persons were still preparing to bear witness against them, because the Church is not wont to deny the bosom of mercy to those who turn thereto, they carefully warned them, laying aside all heretical corruptions, to return to the unity of the faith. They also advised them, as they had been excommunicated by our Lord, the Pope, and the before-named cardinal, and the Archbishops of Bourges and Narbonne, and the Bishop of Toulouse, on account of their perverse preaching and schism, to come to be reconciled to the Catholic faith, according to the forms prescribed by the Church. This, however, being warped into tortuous ways, and hardened by abandoned habits, they refused to do, on which the said cardinal, and the above-mentioned Bishops, together with the before-named Bishop of Poitiers, and the other religious men who had assisted them throughout, in the sight of the whole people, with lighted candles again denounced them as excommunicated, and condemned them, together with their prompter, the devil, and gave orders to all the faithful in Christ, thenceforth cautiously to avoid the before-named Raymond and Bernard, and their accomplices, as persons excommunicated and handed over to Satan; and that if at any time in future they should preach to them anything else than what they had confessed in their hearing, they should reject their preaching as false, and contrary to the Catholic and Apostolic faith, and drive them as heretics and forerunners of Anti-Christ to a distance from their territories. Moreover, the Count of Toulouse, and the other more influential men of the province, in presence of all the people gave assurance on oath, that from that time forward they would neither, for entreaty nor for money, support the heretics.
THE ELECTION OF AN ABBOT (1182).
Source.—Jocelin de Brakelond, Chapter 2. King's Classics. Chatto & Windus.
At last the prior and the twelve that were with him, after many fatigues and delays, stood before the King at Waltham, the manor of the Bishop of Winchester, upon the second Sunday in Lent. The King graciously received them; and, saying that he wished to act in accordance with the will of God and the honour of our Church, commanded the brethren by prolocutors—namely, Richard, the Bishop of Winchester, and Geoffrey, the chancellor, afterwards Archbishop of York—that they should nominate three members of our convent. The prior and brethren retiring as if to confer thereupon,—drew forth the sealed writing and opened it, and found the names written in this order—Samson, sub-sacrista; Roger, celerarius; Hugh, tercius prior. Hereupon those brethren who were of higher standing blushed with shame; they also marvelled that this same Hugh should be at once elector and elected. But, inasmuch as they could not alter what was done, by mutual arrangement they changed the order of the names; first naming Hugh, because he was third prior; secondly, Roger the cellarer; thirdly, Samson, thus literally making the last first, and the first last. The King, first enquiring whether they were born in his realm, and in whose lordship, said he knew them not, directing that with those three, some other three of the convent should be nominated. This being assented to, William the Sacrist said, "Our prior ought to be nominated because he is our head," which was directly allowed. The prior said, "William the Sacrist is a good man"; the like was said of Dennis, and that was settled. These being nominated before the King without any delay, the King marvelled, saying, "These men have been speedy in their work; God is with them."
Next the King commanded that, for the honour of his kingdom, they should name three persons of other houses. On hearing this, the brethren were afraid, suspecting some craft. At last, upon conference, it was resolved that they should name three, but upon this understanding, that they would not receive any one of those three, unless by assent of the convent at home. And they named these three—Master Nicholas of Waringford, afterwards (for a season) Abbot of Malmesbury; Bertrand, Prior of St. Faith's, afterwards Abbot of Chertsey; and Master H. of St. Neot's, a monk of Bec, a man highly religious, and very circumspect in spiritual as well as temporal affairs.
This being done, the King thanked them, and ordered that three should be struck off of the nine; and forthwith the three strangers were struck off, namely, the Prior of St. Faith's, afterwards Abbot of Chertsey, Nicholas, a monk of St. Albans, afterwards Abbot of Malmesbury, and the Prior of St. Neot's. William the Sacrist voluntarily retired, two of the five were struck out by command of the King, and, ultimately, one out of the remaining three. There then remained but two, the Prior and Samson. Then at length the before-named prolocutors of our lord the King were called to the council of the brethren: and Dennis, speaking as one for all began by commending the persons of the prior and Samson, saying, that each of them was learned, each was good, each was of meritorious life and good character. But always in the corner of his discourse he gave prominence to Samson, multiplying words in his praise, saying that he was a man strict in life, severe in reforming excesses, and ready to work hard; heedful, moreover, in secular matters, and approved in various offices. The Bishop of Winchester replied, "We see what it is you wish to say; from your address we gather that your prior seems to you, to have been somewhat remiss, and that, in fact, you wish to have him who is called Samson." Dennis answered, "Either of them is good, but, by God's help, we desire to have the best." To whom the bishop, "Of two good men the better should be chosen. Speak out at once; is it your wish to have Samson?" Whereupon several, in fact the majority, answered clearly, "We do wish Samson." No one gainsaid this, though some studiously held their peace, being fearful of offending either one or the other.
Samson was then named to the King, and after a brief consultation with those about him, the King called all in, and said, "You present to me Samson—I know him not; had you presented to me your prior, I should have accepted him, because I know and am well acquainted with him; but now I will do as you desire me. Take heed to yourselves; by the very eyes of God, if you have done ill, I shall call you to severe account." And he inquired of the prior, whether he assented to this choice and agreed thereto; who replied that he was well content it should be so, and that Samson was worthy of a much greater dignity. Then the elect, falling down at the King's feet and kissing them, hastily arose, and forthwith went towards the altar, erect in gait, and with unmoved countenance, singing "Miserere mei Deus" together with his brethren. The King, observing this, said to the bystanders, "By the eyes of God, this abbot-elect thinks himself worthy to govern an abbey!"
JOHN IN IRELAND (1185).
Source.—Giraldus Cambrensis, p. 309. Bohn's Libraries. G. Bell & Sons.
All things necessary for this great expedition having been prepared and made ready by the royal commands, John, the King of England's youngest son, on whom the dominion of Ireland had been lately conferred, took his journey by the coast road of South Wales towards Menevia and arrived at Pembroke. He was accompanied by a person of the highest station, Ranulf de Glanville, the King's chief privy counsellor and Justiciary of all England, who conducted him on board ship. On Wednesday, in Easter week, the breeze blowing favourably from the eastward, he embarked in the noble fleet which lay at anchor in Milford harbour, and on account of the sudden change of wind was prevented visiting the venerable church of St. David's, an unpropitious omen. Setting sail the same evening, the fleet accomplished its passage and reached the port of Waterford about noon on the day following, having on board about three hundred men-at-arms, and a large force of horse soldiers and archers.