Translated from Joseph Stevenson (ed.), Chronicon Monasterii de Abingdon, vol. II, Rerum Britannicarum Medii Ævi Scriptores (London: Longman, Brown, Green, Longmans, and Roberts, 1858).

The Chronicle of the Monastery of Abingdon, Book II of the History of this Church #

Of the times of Adelelmus, abbot of this church #

Charter of King William concerning this church #

William, king of the English, to Lanfranc the archbishop, Robert d’Oilly and Roger de Pistri, and to all his other faithful men of the whole realm of England, greeting.

Know that I have granted to St Mary’s of Abingdon, and to Adelelmus abbot of the same place, all the customary rights of its lands, wherever they lie, which belong to the aforesaid church, wheresoever it may hold them, within borough or without, according as this abbot Adelelmus can show by writ or by charter that the church of St Mary of Abingdon and his predecessor held those customs by the gift of King Edward.

Of the recital of the charter in the county court #

The recital of this writ in the county court of Berkshire brought no small advantage both to the abbot himself and to the church. For in those days the king’s officials were inflicting many injuries upon the men who dwelt in the various possessions of the church, imposing upon them now one and now another custom which they found burdensome to bear. But when the aforesaid royal mandates had been produced, by which the rights of the church were publicly examined in that same county court under King Edward’s charter and the attestation of the county, those officials met with a repulse to their own hurt, but to the profit of the church; and this the lord abbot Adelelmus brought about by his resolute efforts. Great help was given him by two monks of this church, brothers in the flesh, of whom the elder was named Sacolus and the younger Godric, and with them Alfwine the priest, then in charge of the church of Sutton, a royal vill adjoining this place; and such was their eloquence in secular matters and their memory of past events, that all the country round readily accepted as settled whatever opinion they pronounced. There were besides at that time many other English pleaders retained in this abbey, whose judgements no wise man gainsaid. While such men defended the public rights of the church, those who spoke against her were left speechless.

Charter of King William concerning toll #

William, king of the English, to his sheriffs and ministers of the whole of England, greeting.

Know that I will and command that all things which the servants of the monks of Abingdon may buy for the monks’ sustenance in cities and boroughs and in all markets shall be wholly quit of every toll and custom; and I forbid you, as you love me, that any of you henceforth do them injury in this matter.

Witness: Eudo the steward, at Burhella.

Of the knights of this church #

At the very beginning of his coming to the abbacy, the abbot moved about only in the midst of a band of armed knights. And indeed this was a matter of necessity, for fresh conspiracies were daily breaking out everywhere against the king and his kingdom, and all men in England were driven to defend themselves. It was then that castles were built at Wallingford, at Oxford and at Windsor, and in other places, for the keeping of the realm; wherefore it was ordered by royal decree that this abbey should maintain knight-guards at the town of Windsor itself. In such a crisis of fortune, therefore, knights coming from beyond sea into England were held in special favour.

Thus, while the troubles of the kingdom ran their course, the lord abbot Adelelmus guarded the place committed to him in safety with a strong force of knights; and at first he employed hired soldiers for the purpose. But when these onsets had been stilled, and when by the king’s edict it was now entered in the records how many knights should be required from each bishopric and each abbey for the defence of the commonwealth should any cause arise to demand it, the abbot first retained the same men by gifts, and then assigned to them dwellings upon estates belonging to the church, with a command that each should render due service from the dwelling allotted to his portion. These estates had been held by those whom they call thegns, who had fallen at the battle of Hastings. But by whom these same estates were first distributed for the use of those thegns, or for what necessary purpose, it is vain to enquire; seeing that a long course of years has now gone by, and He alone who sees clearly the intention with which every deed is done knows what judgement should rightly be passed upon it. The men being dead, therefore, we forbear to bring any accusations against them. This much only can we affirm for truth, that of those estates there was but very little which was not assigned by those who distributed the church’s lands, not to the sole and proper use of the servants of God and for the reception and service of strangers, but to some other purpose. And whosoever turned a gift to such a use, whether from greed or for the favour of some secular person, let him look to it whether his own account before God be reckoned more righteous than that of the church which gave what was plainly her own. For the good deeds of better men are often changed for the worse. Enough, then, of these matters: let the pen return to the history begun.

These are the knights holding of Abingdon:

Gueres de Palences, four knights for Samford and Leowartune, seven hides; in Chiltune five hides, in Dentune two hides, in Wateleia one hide, in Barwrthe and Sunnigewelle four hides.

Reginald de Sancta Helena, three knights for five hides in Gerstune, and for four hides in Frileford, and three hides in Liford, and two hides in Henrethe.

Ansgil, two knights for Seuecurt, and five hides in Baiurthe, and one hide in Mercham.

Warinus, four hides in Suggewurthe for the service of half a knight.

Hubert, one knight for five hides in Witham.

Raimbald, a knight and a half for two hides in Sunningeuuelle, and in Kenitune three hides, in Gareford two hides, in Boxore two hides, in Cumenore two hides and the land of Blachegrave, and in Frileford one hide which Berner gave to Turstin de Sancta Helena, in Wurtha one hide.

Rainbald, one knight for Tubbeneia.

Aschetell, two knights for Leia and Cestretuna.

Herebert son of Herebert, one knight for Lechamstede of ten hides.

Walter de Riparia, two knights and a half for Bedena.

For Bradeleia, half a knight.

Walter Giffard, one knight for Liford of seven hides.

Hugh de Boclande, one knight for Boclande of ten hides.

Gilbert de Culumbers, two knights for Horduuelle and six hides in Offentune.

Gilbert, one knight for two hides in Pusie and two in Mora and in Draicote, and one hide in Lakinges.

Baldwin de Culumbers, one knight for Flauflor.

Raerius de Aure, one knight for Sudcote.

Henry son of Oin, one knight for three hides in Abbendonia and two hides in Hulle.

Gilbert Marescal, seven hides and a half in Gersentune; and Sueting, the grandfather of Matthia, in Wateleia one hide and a half for the service of one knight.

These are the names of those who hold the small portions which belong to the chamber of the lord abbot:

Walter de Gersindone, half a knight.

Benedict de Westona, half a knight.

Peter de Aldebiri, a fifth part of one knight.

Peter de Gosie, a fifth part of one knight.

John son of Robert, at Hanni a fifth part of one knight.

Robert Frankolan de Laking, a fifth part of one knight.

The son of William Grim, at Marcham and at Uuestwike a fifth part of one knight.

The land which belonged to Geoffrey de Samford, a sixth part of one knight.

Richard Gernun de Wateleia, a sixth part of one knight.

The land which belonged to William Chaunum at Wichtham, a fourth part of one knight.

William de Suttume, a fifth part of one knight, in the time of this abbot.

Likewise John son of Robert, at Abbendun a sixth part of one knight.

But these two, William and John, pay scutage and do not perform castle-guard.

William de Wanci, in Kenintone a fifth part of one knight.

Of the knights of Abingdon who were taken prisoners at sea #

Likewise, in the time of abbot Adelelmus, certain knights of Abingdon, being sent into Normandy on the king’s business, were, while they were rowing in mid-sea, taken by pirates, plundered, and some of them had their hands cut off; and being suffered with difficulty to depart alive in such misfortune, they returned home. One of them, by name Hermer, who had not yet obtained any portion of land, finding that after his maiming too little provision was made for him by the abbot, went to the king, showed what he had suffered, and complained that he was altogether without the means of living for the future. The king, having compassion on him, commanded the abbot that he ought to provide such a man with so much land somewhere as might sustain him as long as he lived. The abbot obeyed the command, and assigned to him the estate from the monks’ provision which is called Dencheswrthe, lying under the jurisdiction of the manor of Offentune. So the man, being disabled, thereafter looked after his own affairs at home, and took no part in military service as long as he lived.

Incidents connected with Winkfield #

By this event, then, the abbey’s lordship at Offentune was diminished.

Likewise, at Wichtham, a portion of five hides of the villeins’ land, whose wonted service was due to the manor of Cumenore, was allotted by the abbot to a certain knight named Hubert.

Of the four hides at Winchfield #

Moreover, at the vill of Winchfield, which lies towards Windsor, four hides were at that time destroyed by the king’s order, for the enlargement of the forest there. And so injurious did that forest prove to the abbey in those days, that not only did places which had once been the dwellings of men now become the lairs of wild beasts, but over and above this the mayor of the town which is situated near by upon the river Thames usurped for himself, in the name of forest right, two woods belonging to the said vill of Winchfield, of which one was called Jerdelea and the other Bacsceat. His name was Walter son of Oter. And it availed little to appeal to his power, since he was constable of that castle and warden of the forests planted throughout the county of Berkshire, and our knights were keeping guard of the town under him. For these reasons, therefore, what he had then taken for himself he retained.

Of Tadmarton #

Robert d’Oilly, himself a man of great wealth and the constable of the castle of the city of Oxford, while by reason of the nearness of the monastery to that same castle he kept pressing his company upon the abbot, plied him with smooth words, studying rather to enlarge his own worldly advantage than the good of the monastery; and the abbot, thus overreached, inconsiderately gave the vill of Tademertune to that same castellan. But afterwards repenting of the deed, and after much debate on the matter had passed to and fro between them, the same man was with difficulty induced at last, by the king’s mediation, to be removed from the possession of that estate. When the land had therefore been restored to the abbot, the castellan’s mind took the thing so ill that he could by no persuasion be won back to peace, unless he were first assured that he would be rewarded by the abbot with a yearly gift of ten pounds. Wherefore the abbot, on the advice of his friends, was driven to accept this means of making peace, and paid the man that sum for the rest of his life.

Of one hide at Chesterton and two at Hill #

A certain man of the English named Turkil, of very noble birth among his own people, dwelling in the district of Arden, making use from time to time of the friendship of the abbot and brethren, granted to the church of Abingdon lands in two places out of his patrimony, of which one is called Cestratuna and the other Hille; his son Siward, then but a youth, confirming his father’s grant. Concerning which the king’s edict ran in this form:

Charter of the king concerning the same land #

William, king of the English, to Lanfranc the archbishop, and to Robert d’Oilly, and to all his barons and faithful men, French and English, in the county of Warwick, greeting.

Know that I have firmly and for ever granted to Adelelmus the abbot and to the church of Abingdon that they shall hold in demesne without any claim one hide in Cestretuna and two in Hylla, as Turkil of Arden gave them to the same church in alms.

Of Nivenham #

A different sequel, however, befell this gain. For another of the nobles, Leowin, sold a certain vill, Nivenham, of his own inheritance, which lies beyond the river Thames in the direction of the monastery of Abingdon, to the abbot himself, having received the price. In that purchase a very large chalice of magnificent workmanship, of silver and gold, which had belonged to bishop Siward, once abbot of this place, was expended; in place of which the abbot himself afterwards restored another, sufficiently approved. While this was doing, the king was sojourning in Normandy; and Odo, his brother, bishop of Bayeux, was governing the kingdom of England in the king’s stead. To him the abbot reported the whole matter of the acquisition, and obtained of him that what he had done should be lawful to him. But when so great hatred and discord arose between the king and the same bishop not long after, that the king, on the advice of archbishop Lanfranc, put him in prison, all who had trusted to the help of his power earned rather the king’s displeasure than his favour. Wherefore, when the king knew that the business here recorded had been transacted by that bishop’s consent, he took the matter so ill that he gave the same land, torn from the abbot, to another. Thus the abbot was constrained to suffer this loss.

Of the abbot’s journey into Scotland #

Malcolm, king of the Scots, refused at that time to be subject to king William. Wherefore, an army having been gathered together, the king sent into Scotland in his stead his eldest son Robert, and with him several of the chief men of England, of whom one was abbot Adelelmus; commanding them to offer the Scots peace or war: peace, if obedience were promised to him; otherwise, war. But that king, meeting them in Lothian with his men, chose to make a treaty rather than to fight. Accordingly, that the principality of Scotland might be subject to the kingdom of England, he gave hostages. The treaty thus made, the king’s son returned joyfully with the army to his father, by whom he and the rest of his companions were rewarded, as befitted each man’s dignity, for the discharge of their mission.

Again an army was directed against the Welsh, to which nearly all the knights of this church were ordered to set out, the abbot remaining at home. When the object of that expedition had been accomplished according to the king’s wish, he himself went over to Normandy.

Of the reeve of Sutton #

Meanwhile a certain reeve of the royal vill of Sutton, which adjoins this church, named Alsi, in defiance of the ancient rights of the church, and supported by a band of rustics, kept making barbarous irruptions into the cultivated and wooded lands, and so harassed men and beasts everywhere as to demand pack-services for the royal carriages from them, and to order as much of the undergrowth of the woods of Bacheleia and Cumenora to be cut down as he pleased. Whose audacity the abbot then restrained with so vigorous a hand that from that time forth that man never came as its follower again. For first, on a certain occasion, when the same reeve was causing lead, sought out for the king’s use, to be carted into the king’s court at Sutton by the church’s yoked oxen, the abbot himself beat him, not without disgrace, with a staff he happened to be holding; the lead was scattered and the oxen driven back. Secondly, when he was coming forth from the wood of Bacheleia with laden waggons, the abbot took the loads from him and drove him, fleeing on horseback, to ford the river Eoche up to his neck near the mill adjoining the bridge, the bridge being shunned for fear of the abbot. But when complaint of the injury done him was moved by him who had been beaten before the queen, then staying at Windsor, who in the king’s stead, while he dwelt in Normandy, administered justice in matters arising, the abbot without delay forestalled the royal judgement in the matter, and paid in money whatever had been levied against the king’s officer. Moreover he shook off from all his successors the tyrannical exaction of such reeves. For in that royal assembly it was determined, both by reasoning and by the testimony of many wise men, that the church of Abingdon ought by no means to suffer such exaction, since it enjoyed perpetual freedom. And that freedom, then proclaimed, is freely defended and renowned to this day.

Of the coming of the Danes #

Meanwhile the rumour spread abroad that the Danes had prepared a fleet with which to attack England. Wherefore it was commanded by the king’s decree that hired soldiers, as they are called, gathered from every quarter, should be provided with victuals in all places, both in bishoprics and in abbeys, so long as the truth of the matter should be declared by a true report. And when a great part of the year was passing in this expectation, and no attack of the Danes was known for a certainty to be at hand, the hired soldiers were suffered to return to their homes, rewarded with a royal gift.

Of the death of abbot Adelelmus #

Then the causes of strife and unrest throughout the kingdom of England being suppressed, the quiet of peace was granted. Wherefore the abbot, turning his mind from outward business, gave himself to ecclesiastical pursuits, now instructing his subjects in letters, now watching over the observance of religion, and enlarging the church with ornaments, diligently ordering all things that might profit his people; and furthermore preparing to rebuild the church from the foundations, very ample funds being provided for the work. While he was thus engaged, on the fourth day of the Ides of September he was snatched from this life by an unexpected death.

Of Henry the king’s son #

At the coming of the Easter feast of the same year, Henry the king’s son, then but a youth, his brothers being with their father in Normandy, remained at Abingdon for those solemn days, as the king himself had commanded, with the lord Osmund bishop of Salisbury and Miles of Wallingford, surnamed Crispin, in attendance upon him; Robert d’Oilly supplying the table provision not only for the royal but also for the monastic household of this place. This solemnity was celebrated in the year of the Incarnation 1084, indiction vii, epact xi.

How Robert d’Oilly restored Tadmarton to the church of Abingdon #

In his days, and in the days of two kings, namely William who had conquered the English, and his son William, there was a certain constable of Oxford named Robert d’Oilly, in whose keeping that province then was in its ordinances and its deeds, insomuch that his action was spoken of as proceeding from the mouth of the king. For he was exceeding rich, and spared neither rich nor poor in extorting money from them and multiplying his own treasures; even as he comprehends in a brief verse who writes of such men, saying: Crescit amor nummi quantum pecunia crescit, the love of money grows as money grows.

Churches indeed he harassed everywhere in his greed for money, and most of all the abbey of Abingdon, both by wresting away its possessions and by continually burdening it with pleas, and at times by putting it in the king’s mercy. Among other evils, with the king’s consent he took away from the monastery a certain meadow situated outside the walls of Oxford, and assigned it to the use of the soldiers of the castle. For which loss the brethren of Abingdon grieved more than for his other injuries. Then, assembling together before the altar of St Mary, which St Dunstan the archbishop and St Æthelwold the bishop had dedicated, they fell prostrate upon the earth with tears, praying that vengeance might be done upon Robert d’Oilly, the spoiler of the monastery, or that he might be turned to make satisfaction.

Meanwhile, while they were thus calling upon the blessed Mary day and night, Robert himself fell into a grievous sickness, in which he lay many days unrepentant, until on a certain night he seemed to be standing in the palace of a certain great king, a multitude of great men attending him on either side, and in their midst there sat upon a throne a glorious Lady in woman’s attire, of exceeding beauty, and before her stood two brethren of the congregation of the aforesaid monastery, whose names he knew. And when those two saw him enter the palace, they bent their knees before the Lady, saying with a great sigh: Behold, Lady, this is he who usurps to himself the possessions of your church, and has lately taken away from your monastery the meadow whereof we make our complaint. But she, being moved against Robert, commanded him to be cast forth and led to the meadow which he had taken from the monastery, and there to be tormented; at whose command two youths of those who stood by arose, and led him into the aforesaid meadow, and there made him sit down. And straightway there gathered there the foulest boys, carrying hay from that meadow upon their shoulders, jeering and saying to one another: Behold our dearest, let us make sport of him. Then casting down their bundles from their shoulders, they urinated upon them, and setting fire beneath, so smoked him. Some of them made wisps of that hay and cast them in his face; others set his beard on fire. But he, being placed in such anguish, began to cry out, still held fast in sleep: Saint Mary, spare me, for now I die. And his wife lay beside his bed and waked him, saying: My lord, awake; for you are dreaming heavily. But he, roused from sleep, said: Truly, heavy; for I was in the midst of demons. She answered, saying: The Lord keep you from all evil. Then he told his wife the dream; and she said: The Lord scourges every son whom he receives. After a few days, however, his wife pressing him, she caused him to be conveyed by boat to Abingdon; and there before the altar, in the presence of abbot Reginald and of all the congregation of brethren and of his own friends standing round, he wholly remitted the rent of ten pounds of Tadmarton (which he had extorted thitherto by gift of abbot Adelelmus), and attested that the holders of his possessions after him should demand no further exaction therefrom; and at the same time he offered upon the altar there and then a sum of more than a hundred pounds for the amends of his past offences, and also to aid the rebuilding of the monastery, which abbot Reginald had lately begun to enlarge; who then applied himself so earnestly to the renewal of the monastery that they hastened to build it without any lack throughout that whole year.

After the aforesaid vision which he had seen, in which by the command of the Mother of God he was tormented by evil spirits, he not only took care to raise up the church of St Mary of Abingdon, but also repaired at his own expense other ruined parish churches, both within the walls of Oxford and without. For as before the vision he was a spoiler of churches and of the poor, so afterwards he became a restorer of churches and a comforter of the poor, and the doer of many good works. Among other things a great bridge on the north side of Oxford was built by him. He died in the month of September, and was buried in the chapter-house of Abingdon on the north side; and his wife lies buried at his left hand.

Of abbot Reginald #

Now when the feast of Pentecost was past, on the birthday of the holy martyrs Gervasius and Protasius (19 June), the governance of this place was given by the king, then staying at Rouen, to Reginald, formerly the king’s own chaplain and then a monk of the monastery of Jumièges. He was sent to Walkelin bishop of Winchester, with command to conduct him to the place itself and to designate the Lord’s flock to his care in ecclesiastical fashion. What was commanded was done, and on the fifteenth day before the Kalends of August (18 July), in the first year of the solar cycle, he was received into the abbey, which was then full of abundance of provisions; and at the next ensuing celebration of the Assumption of St Mary (15 August), our Lady and Queen of heaven, he was consecrated abbot at the same pontifical see by Osmund bishop of Salisbury.

Of the abbot’s lodging at London #

Two years afterwards a certain dwelling upon the river Thames, on the road by which the monastery is reached from the city of London towards Westminster, was given to the church of Abingdon by Gilbert de Gant, together with a chapel dedicated to the memory of the Holy Innocents, built before the doors of the same dwelling. This gift the same man had also conferred in the time of this abbot’s predecessor Adelelmus; but learning of his death he had taken it back for himself. Now repenting, however, under threat of anathema he devoutly restored it to the same church, to be held in perpetual possession. At which attestation were present:

Rodulf, steward of the same Gilbert; and

Robert de Candos, with

Robert de Armenteres;

Ermer de Rithie, with

Robert son of Osbern;

Radulf, and his brother

Hameric, nephews of Robert;

and many others.

Of the death of king William the elder #

In the fourth year after this abbot’s coming to the abbey, king William the elder, falling sick at the castle of the men of Mantes, ended his last day on the fifth of the Ides of September (9 September), in the year of our Lord’s Incarnation 1087, indiction x. His son William succeeding him was crowned at Westminster about the feast of St Michael (29 September).

Confirmation of the charter of King Edward, and concerning the hundred #

William, king of England, to his sheriffs in whose shires the abbey of Abingdon holds lands, greeting.

I command that all the land of the abbey of Abingdon shall have its sake and soke and all its customs as well and fully as it had them in the time of King Edward and of my father; and I forbid that anyone do it injury therein.

Witness: Eudo the steward, by Ralph de Languetot, at Lega.

And likewise the hundred of Hornimere, as it then had it, the aforesaid witnesses.

Of the watercourse at Botley #

In the second year of this king’s reign, when the city of Rochester was being besieged by him, Odo bishop of Bayeux, the same king’s uncle, holding it against him, the men of Seuecurda broke, by an unlawful venture, the watercourse which is commonly called the Lacche, at Botley. Anskil was then lord over them; but when the matter was afterwards brought to judgement in the abbot’s presence, it was determined by public decision that the breaking of the watercourse ought not to have been done in the manner in which it was done. Wherefore that Anskil paid ten shillings to the abbot for the offence; yet he so arranged that it was then decreed that the miller of that place should render to him yearly the sum of two orae.

Of the chapel at Whistley #

In the vill which is called Whistley, in the early days of abbot Adelelmus, there was no church, for it lay beside the parish priest of Sonning. But because in winter, the fords being impassable, it was a grievous matter for the inhabitants to resort to Sonning to hear the divine offices, and because moreover the abbot lodged in those parts for the sake of entertainment, so that the place lacked the celebration of masses, a wooden chapel was then first built there, and dedicated by the hand of bishop Osmund to the memory of St Nicholas. But when abbot Reginald governed the abbey, the clerk of the church of Sonning complained to the bishop that he suffered prejudice to his dues by reason of the chapel of Whistley. Wherefore service in that chapel was forbidden by the bishop. But at the approach of the following Lenten fast the bishop came to Abingdon, where the abbot made this agreement with him concerning that same chapel:

Chirograph concerning the same chapel #

This is the agreement made between Osmund the bishop and Reginald abbot of Abingdon concerning the church of Whistley, which abbot Adelelmus built and caused to be dedicated by the same bishop. The abbot of Abingdon shall keep in that same church his clerk performing the duties of God’s service, receiving all offerings which may be offered to that church by whomsoever, and keeping them for his own use in his service of the church. For which the abbot shall give to the bishop every year at the feast of All Saints (1 November) half a mark of silver; the church of Sonning nonetheless retaining all those customs which it had in the days of King Edward from the vill of Whistley.

This agreement was made in the second year of the reign of William the younger, on the day before the Ides of March (14 March), when the bishop himself was at Abingdon in the Lenten season. Of which these are the witnesses.

On the bishop’s part:

Robert the archdeacon; Heldebrand, brother of Raimbald; Richard de Euro.

On the abbot’s part:

Walter, monk of Jumièges; Odric, monk of Abingdon; Walter Rufus; William de Aula.

Of Shippon #

There is a small vill adjoining the borough of Abingdon called Shippon. In the time of King Edward a certain constable of the king, named Eadnoth, held it of the abbey. Hugh earl of Chester afterwards acquired the bounds of that man’s lands, and when he had learned that the aforesaid vill pertained to the right of this abbey, being admonished by abbot Reginald and by the counsel of his barons, in the third year of the reign of the aforesaid king William the younger, on the day before the Kalends of April (31 March), the earl himself standing in the sanctuary of this church, all the convent of brethren being present there, offered to God and to His Mother whatever he might be deemed to hold in that place, placing a knife upon the altar, and confirmed the gift in perpetuity by the words which follow. Present with the earl were Engenulf and William, both his nephews; Godard de Boiavilla also, with Engerard, and many others.

When this matter had been thus settled, at the first speech which arose upon the subject with the same earl he sent letters to the abbot concerning it, of which the text ran in this form:

Charter concerning Shippon #

Hugh earl of Chester to Reginald the venerable abbot and his dearest friend, greeting.

I send you word that concerning the land which you asked of me I have spoken with my wife and with my barons, and have found in my counsel that I grant it to God and to the holy church over which the pastoral care is laid upon you, on this condition: that you give me thirty pounds of pence of your money, and that I and my wife, and my father and my mother, be brethren of yours in your prayers, and that we be all written in the Book of Commemorations, and that such service be done for us as ought to be done for a brother of the church, wherever we may die. Whatever therefore was required for that land, nothing was left undone, for both the money was given and all else that was sought was wholly bestowed.

Of Chesterton and Hill #

At the beginning of the reign of king William the younger, the patrimony of the lands of Turkil of Arden was added to the gift of Henry earl of Warwick, in augmentation of the county. Wherefore the same earl put forward a claim to abbot Reginald concerning the land given by the aforesaid Turkil to Adelelmus, abbot of the church, saying that as the rest of that man’s possessions were now of his right, so also was this which the church held. But the abbot, to make the earl favourable to himself and to the church, and a ratifier and confirmer of Turkil’s gift, offered him a mark of gold. The earl accepting it willingly, in the presence of the sanctuary of this church and of the assembly of monks dwelling here, and in the presence also of these his barons, himself confirmed by his authority what was sought:

Richard son of Osbern;

Turstin de Mundford;

Herlewin the priest;

William Sorel;

Richard the chaplain;

Godric the interpreter; and many others.

Of Berner #

Need arising of borrowing money, the sum of which was thirty pounds, abbot Adelelmus pledged to Robert de Pirronis such a quantity of land as he required, as security. But not long after, the abbot’s death occurred. And when Reginald succeeded to the pastoral care, and the aforesaid Robert had little thought beyond that of dying, Walkelin bishop of Winchester brought before the abbot Berner, the dead man’s nephew, and maintained that he ought by right to be put in his uncle’s place in those matters in which he had acted when he came into the abbey. The abbot, however, having no means of repaying the loan made by him who was dead, and beholding on the other hand the authority of him who thus spoke and demanded, could not wholly withstand what was asked, but yet turned his answer to this, that he partly granted and partly refused what was sought. For he said that he would not permit it without relief, nor would he receive other land unless the three hides which he held of the vill of Culham; if Berner renounced these, the rest should remain to him. He, accepting from the bishop, by whose presence he was supported, that it would be profitable to act thus (since the abbot’s mind was set upon refusing to let it go to another), discharged the matter whereof he was accused, his faith being pledged that neither by himself nor by another should any contrivance concerning it ever again be set on foot. The place where these words and deeds were done was at Winchester in the abbot’s lodging situated outside the southern gate of the city, where were present:

Richer de Andelei;

Ranulf of Bayeux;

Robert of Fleury;

Geoffrey the constable;

Droard;

Robert Ermenold of the vill; and many others.

Of the three hides at Culham #

When two years had afterwards passed, the same Berner, forgetful of his engagement, at Appleford, in the presence of the aforesaid bishop and of the abbot himself, made complaint of the hurt and prejudice done him in respect of that portion of land which he lacked. Whereupon the abbot showed by competent witnesses that no cause ought any longer to be moved against him, and that he was not chargeable towards him. Wherefore it was then wholly determined that no further proceedings should thenceforth be taken therein, but that the land should be assigned to the domestic uses of the monks, and rightly so. For from ancient times that land is held so free beyond other possessions that no inhabitant of it is in any wise oppressed by the yoke of any sheriff or royal officer, nor is it subject to the county court or hundred, but only to the abbot’s court in the deciding of the issues of causes; while Berner renders the customary service of a knight and a half for the portion remaining to him. Present at this were:

Robert de Rosel;

Robert nephew of Godrannus;

Ranulf Flambard, and his brother Osbern, and many others.

A certain knight named Walter, surnamed de Ripario, holding the land which is called Bedena, died at that time. To him was left a little son of the same name. Whereupon the boy’s uncle, named Godcelin, seeking to obtain the aforesaid possession, began to plead concerning it in the king’s court, then sitting at Becceleare. But abbot Reginald, holding the boy by the hand and answering against him, defeated his attempt. The uncle then desisting from his effort, entreated that the same possession might be committed to his hand until the boy should be of full age, promising on his faith that he would seek nothing meanwhile to his injury, and moreover that he would render the accustomed service of the three knights which are required thence, in his own place. What he asked was granted him, and he gave faith to the abbot that he would keep all things intact, as he promised. Nevertheless the same boy, when he came of age, could not be admitted to those things which by reckoning belonged to him in public account, until diverse questions thereupon had first been held.

Of the renewal of this church #

Meanwhile, while prosperity attended him, the abbot determined to enlarge the oratory of the old church. And when the foundation of the work had been laid, while they were preparing to join the old tower, against which they were newly working, more incautiously than was needful at the east part, where a portico had rested that was thrown down, the foundations of the tower being everywhere bored through and shaken, in the year from the Incarnate Word 1091, on Friday of the fourth week of Lent (28 March), indiction xiv, the brethren being intent upon the night vigils, and the response of the third lesson being ended in the place where chapter was held, the same tower fell with a wondrous crash. For when the brethren were assembling in the church to celebrate the same vigils, and the prior, inspired by Divine prompting, signified to the convent that they should withdraw thence and enter the chapter-house adjoining the tower, suddenly falling it scattered abroad so dense a cloud of mortar fragments that all the burning lights where the brethren sang were extinguished. Troubled by the noise and the cloud, all present cast themselves upon the earth expecting nothing but death; but when the cloud had by degrees dispersed and the lights were rekindled, each man sought out his neighbour and no one was found hurt; while certain of the serving-men sleeping in some places had very nearly had their heads crushed by the huge stones that fell, yet none of them suffered any harm. The monks being then gathered together, the matin office begun was completed in the cloister, for it was found that they could not at that time more freely be diverted elsewhere. From the work then begun upon the oratory they then desisted, and were constrained to begin another after the Easter feast. And this was the cause whereby the building of the monastery, constructed of old by the holy father and bishop Æthelwold, came to be renewed.

Of Robert d’Oilly #

When therefore the work was pressed forward, Robert d’Oilly fell into a sickness in which he lay a whole year. He then applied himself so earnestly to the renewal of this church that they hastened to build it by help of his means throughout that whole year without any want. Remitting the rent of ten pounds (which he had exacted thitherto by gift of abbot Adelelmus), he attested that the holders of his possessions after him should demand no further exaction therefrom; and at the same time he gave there a sum of more than a hundred pounds for the amends of his past offences, and to aid the rebuilding of the monastery.

But concerning the meadow situated outside the wall of the city of Oxford, granted to him aforetime that he should guard it as the king’s constable, like the rest, nothing was done. And moreover concerning the three hides, of which one is held at Samford beyond the Thames and two at Earnicote, granted to him and to Roger de Ivri by the aforesaid abbot Adelelmus, silence was then kept. This is that man by whose endeavour the bridge of Oxford was built. He died in the month of September and received burial in the place.

The abbot, considering that a great work must needs be aided by great expenditure, and because at that season new buildings were being erected everywhere in the bishoprics and monasteries, and that every man must lean on the help of his neighbours, then also reflected on such like matters among his own workmen. A practice, as it were a law, prevailed among the rustics of the abbey lands, that any of them in whom was envy or greed to obtain another’s goods could, by procuring the reeve’s favour with a full hand in bargains, expel a man from his dwelling. And there was likewise another grievance of the common folk. When a man having sons and a wife, and blessed with fruitful fields, paid his dues to his lord without offence, and he came to his appointed end, no grace was repaid to his sons or his wife, but they being cast out, a stranger was brought into the dead man’s gains for money. In those days the tithe of harvests, as is ordained by law, was seldom given by anyone in the abbey itself, but either forty sheaves, which they commonly call garbs, of the hidage, or the tithe acre of his tillage, were offered. Wherefore the abbot summoned the inhabitants of each of the vills, set forth to them, by way of compassion, the grievous yoke of the aforesaid servitude wont to be imposed upon them, and promised them the remedy of freedom therefrom, if they would give the lawful tithes of their harvests to aid the work of restoring the church. They, won over by such promises, consented; and each man, when he reaped, gave the tithe required. From that time, therefore, the abbot’s own gracious speech supplied much help to the works of the building.

Of the church of Sutton #

The church of the royal vill of Sutton was at that time subject solely to the king’s dominion; king William the younger himself, at the request of abbot Reginald, granted it to the church of Abingdon, sending these letters concerning it to the county of Berkshire:

Charter concerning the same church #

William, king of the English, to Gilbert de Brittewilla and to all his faithful men, French and English, of Berkshire, greeting.

Know that I have given to St Mary of the church of Abingdon, and to abbot Reginald and his monks, the church of Sutton, with its lands, tithes and customs, as the aforesaid church best had them in the time of my father.

Witnesses: Robert son of Hamon, and Robert the chancellor, and Croc the huntsman.

Now that this grant might be made, the sum of twenty pounds of public money was weighed out from the abbey’s money into the royal treasury. Not long after, the king sent other letters to the abbot, commanding that the clerk of the church of Sutton, named Alwin, should be honourably treated by him, as had been settled when he had dwelt directly under the king. For he was excellently instructed in the laws of the land, and besides the rights of his church had held one hide of the abbey in the same vill up to that time. For these reasons he was the more acceptably received.

Chirograph concerning the church of Sutton #

In the time of the most noble king of the English, Edward, and of his predecessors, the abbot of the church of St Mary of Abingdon had two portions of the tithe of a certain royal vill called Sutton, and one hide of land in the same vill, which under the abbot the priest of the same vill held, serving him therein. All these things the abbot of the aforesaid monastery likewise possessed in the days of king William, the successor of Edward. Now William the king the younger, son of king William the elder, when after his father’s death he succeeded to the kingdom, gave to the church of St Mary of Abingdon, and to abbot Reginald, and to all the brethren serving God in the same place, the church, to wit, of the above-written vill of Sutton, with all things which adjoined the same church. In those days a certain priest named Alwi held the same church under the king, to whom the king granted that as long as he lived he should hold that church of the abbot and brethren of the place of Abingdon, in the same manner as he had held it of himself before that time; and he commanded that after his decease it should revert to the abbot and brethren in common. When the king had thus commanded, the aforesaid priest came to abbot Reginald and asked of him and of the brethren of the same place his monastery, that as the king had commanded he might have his monastery of them. After this, moreover, the same priest again asked abbot Reginald and the brethren of the aforesaid congregation that they would grant to his son, then a boy, that church which he held of them, so that he too might have it as long as he lived. To whose petition abbot Reginald and all the brethren, because he had been faithful to them, willingly gave consent, and bade him come into the chapter with his son, and there granted him all that he asked; namely, that as he himself had held the aforesaid church, with all things pertaining to it, and all other things, of the abbot and brethren of Abingdon before, so the boy should have all the same as long as he lived, except the chapel of Middleton and the things pertaining to it, which the same priest gave up into the abbot’s hand in return for the grant which he made to his son of the church of Sutton and of the other things pertaining to it. The priest also gave the abbot five pounds of pence, wherewith he redeemed a certain silver vessel which had been pledged for a hundred shillings. And because the end of no man’s life is foreknown, the abbot made such a covenant with the priest: that if the boy should die before his father, the father should have his monastery as long as he lived. But if the boy should survive his father, he too should have his father’s monastery, as is written above, and after the same boy’s decease it should be in the hand of the abbot and brethren to whom and in what manner they should let the same church.

These things were done before these witnesses:

On the part of abbot Reginald, the whole convent.

Of the laity, Richard son of Rainfrid, and many others.

On the part of the priest Alwi, Siward his nephew, with many others.

Of the half hide at Winchfield #

While the fabric of the church being renewed was receiving increase, bishop Osmund, at the abbot’s request, came to Abingdon to dedicate an altar in memory of the apostles Peter and Paul. It was then the Lord’s day of the fourth week of Lent. When behold, amid the sacred pontifical benedictions, messengers sent by Walter son of Oter stood in the presence of the same bishop and of the abbot, attesting that he had relinquished to the church and the abbot the half hide at Winchfield, long possessed by him, and promising that neither he nor his heirs would ever thenceforth intrude therein for the rest of time, and that he had therefore restored it to them free for ever.

Of Winchfield #

Now the king’s foresters were wont to be most troublesome to the aforesaid vill of Winchfield. When this was reported to the king himself on the abbot’s part, he restrained their annoyance by such a mandate, writing to the same Walter in this wise:

Concerning the wood at Winchfield #

William, king of the English, to Walter son of Oter, greeting.

I command and charge you that you permit the abbot of Abingdon to have his land and his wood wholly free, save the forest wood, and that he have his men’s pasturage in the aforesaid wood; and see that you do no further injury to the abbot concerning this wood or land.

Of the church of Kingston #

The church of Wurtha had, in the time of King Edward, as parishioners those who dwelt in the vill of Kingston. But when Osmund exercised the pontifical office at Salisbury, the lords of the same place, Adelelmus and Radulf surnamed Bachepuiz, building a chapel there, caused it to be dedicated, together with a cemetery, by the aforesaid bishop; promising that they would remove every cause of complaint with the rector of the place of Abingdon and the brethren, and moreover with their clerk of the church of Wurtha, so that nought but united concord should thenceforth be declared among them. Wherefore they afterwards came to Abingdon, promising that they would pay yearly two orae, that is thirty-two pence, for the monks’ use, and fixed Pentecost as the term of payment. They also appointed to the clerk of Wurtha two acres, two pigs and two cheeses yearly; this division of the whole being made with this consideration, that the one should pay half and the other the remainder. This matter, thus far transacted in the days of abbot Reginald, was completed under his successor Faritius. When therefore Radulf de Bachepuiz died, his son Henry was his heir and successor in his goods, but by no means in his manners, seeing that the vow whereby his father had bound himself to the regard of ecclesiastical unity, that son neglected to keep. But when he had died after a short time, his brother Robert succeeded him. He, fearful of his brother’s fate, ran to the abbey, interceded for the dead man’s offence, and promised that he would not fail to render his father’s pact as long as he lived. Which happened in the thirteenth year of king Henry’s reign, in the days of Lent, in the presence of Nigel d’Oilly, Richard de Ledecumba and many others.

Of the church of Peasemore #

Likewise, at Peasemore a chapel with a cemetery was dedicated by the aforesaid bishop Osmund on this condition, that the church which is situated at Chieveley should in no wise be deprived of the customs due to it. For from ancient time that place of Peasemore was subject to the jurisdiction of the church of Chieveley. But when the dedication was done, Richard, then lord of that vill, thought little of attending to the mandate. So it continued to the fifth year of king Henry, under abbot Faritius, from the term of the chapel’s dedication which had been held under the rule of abbot Reginald; that man, persisting in such obstinacy, but then coming to himself, was brought into the presence of the abbot himself and of the monks of Abingdon, repenting of his stubbornness hitherto, and promised this amendment, that each year henceforth he should pay to the altar of the church of Abingdon two shillings, and to the clerk who serves the church of Chieveley two acres yearly, one of wheat and the other of oats. The cause of the so long delay of this determination and of the manner of its being made was twofold: because the authority of the see of Salisbury, being consulted thereon, decreed that that chapel should be suspended from divine service unless it reconciled itself to the mother church of old; and because the same man, now broken with age, sought the occasion of a frail life. These reasons being thus brought forward, such sentence was then pronounced. Which being thereupon approved by his son, named Felix, and promised by both to be kept unfailingly, before these witnesses:

Geoffrey son of Hamon,

Berner,

Raimbald, and many others.

Of the tithe of West Lockinge #

In the lifetime of the aforesaid abbot Reginald, three tithings were made to this church: one by Hubert, knight of Henry de Ferrariis, of his vill called Lockinge, namely of corn, lambs, cheeses, calves and piglings. Which also his son Robert confirmed after his father’s death, with the leave of his lord the aforesaid Henry, coming to Abingdon, and for the salvation of his father, of himself and of his people, gave up the aforesaid tithing here for ever; his own brothers Hubert and Stephen favouring him therein, these also being witnesses, his friends:

Quiri of Moenais and his brother Hugh, and Robert son of Addulf of Betretuna.

Of the tithe of Ilsley #

A second by Sesuualus, of his vill of Ilsley, namely of cheeses and of the fleeces of his sheep. Which also his heir and son Frogerus devoutly confirmed after him. And both of these tithings, specially devoted to the lights and ministries of the altar of St Mary, are expended ever upon them.

Of the tithe of Hendred #

A third by Robert, whose surname was Marmion, and by his son Helto, of their vill of Hendred, of all the fruits of their own tillage. And after them the same was granted by Ralph, surnamed Rosel, whose letters, sent by him to his men there, ran in this wise:

Charter of the same tithe of Hendred #

I, Ralph, surnamed Rosellus, grant, will and command my servants that they tithe my crops of Hendred at the door of my granary which is had there, and that they deliver the said tithe rightly and faithfully to the servant of St Mary.

These things we have rehearsed to this end, that it may be known where the same tithe is and in what manner it ought to be tithed, for the consideration of those who first gave it to God. Which was given under the charge of the almoner to the receiving and the office of the poor. Wherefore let those who granted these things here see to it whether they could have bestowed them better, since a part belongs to God alone and a part is set apart for the uses of the poor. And therefore let those to whose lordship henceforth the disposal of the places themselves shall pertain study rather to increase what is given to God than to diminish it. For the Distributor of all things is able to add many benefits over and above to them that increase His gifts, and to repay their deserts of diminution to them that diminish.

Of the same tithe #

In the time of the Danes there was a certain one of them, who possessed seven hides in Hendred, who by reason of the nearness of Abingdon and for love of St Mary the Virgin and of the other saints who are there worthily worshipped, gave the tithe of his demesne land to the church of St Mary of Abingdon as alms for the poor, that is of four hides. Which land Helto Marmion gave to God and to St Stephen of Caen; but to the church of Abingdon the tithe of the aforesaid demesne remained for ever.

Of Garsington #

By gift of abbot Adelelmus, Gilbert, who was surnamed Latemer (that is, Interpreter), had at Garsington seven hides and a half. He lacked sons, but was blessed with three daughters. Whom he gave to husbands, giving them such portion of the same Garsington as the place itself afforded. Of whom the husbands were named the first Eadulf Percehai, the second Picotus, the third William. Now when Reginald was abbot, one of the said men, Ralph, died. Whom afterwards his father-in-law Gilbert himself followed to the grave. Upon whose death, Picotus and William, with whom also the daughter of Gilbert widowed of her husband was joined, went unto the abbot and sought that it might be permitted them to enjoy by hereditary right the portions of land with which they had been endowed, asserting that it had been so covenanted with them when they were brought into that marriage. The abbot, replying on the contrary that he was ignorant of what they confessed (inasmuch as Gilbert while he lived had never spoken one word to him of these things), said that he would in no wise satisfy their demand. They pressed and besought that at least while they lived they might enjoy what they sought. The abbot, then more kindly bent by such prayers, received Picotus into his man, that is to homage, on this tenure, that he should thence render to the church everywhere the service of one knight due, namely the others, William and the wife of the deceased Ralph, assisting him therein of their portions. And over this, that when they died, whether men or women, no offspring of theirs should thenceforth claim aught of their own of any portion of the aforesaid land. To which propositions the same men then gave consent by faith and oath. These witnesses being thereunto present:

Reginald of St Helen;

Geoffrey, son of Roger the priest; and many others.

Of Dumbleton #

Abbot Reginald had a nephew, prudent in foreign studies, named Robert, to whom, having found no land of the vavassors to give him hereditarily, he transferred his counsel and gave the vill which is called Dumbleton, thinking he did well for himself then. Yet not long after he sorely repented that he had done such a thing. For hitherto he had been ignorant who was the giver of that gift of that land to this place. But after he had read before him the writing which is contained in the scrinium of this church, that Alfric the archbishop, a devoted servant of God, was the giver, and an earnest forbidder that it should be transferred elsewhere from the proper use of the monks, he called his aforesaid nephew and prayed him to have mercy upon him by restoring to the place what he himself had given him unadvisedly, lest both should lie under the maledictions of a man of so great authority. And when the abbot spent a great deal of time in this entreaty in vain, and could in no wise incline his nephew’s assent to him, at the last before the prince of the realm he so persisted, with offerings of prayers and also with a reward of money, that by imperial decree the same land was restored to the liberty of the church. The sum of the said money was computed to have been fifty pounds of public money, with two horses fit for the king’s use. But when Robert afterwards offered thirty pounds to the king that he might have the land again which was being taken from him, the abbot, driven by this necessity, added twenty pounds to the aforesaid sum given by himself. Nor yet would that man be turned aside from his intent, until he was stricken with so heavy an affliction of palsy that he lacked all strength of body, deprived also of the use of the tongue. In which distress, returning to himself, he devoutly and with sighs sought by such signs as he could the indulgence of the church and of those dwelling therein. And the brethren, the more devoutly pardoning his offence, received him within the walls of the monastery, the garment of the holy habit being given him, returning thanks to God and serving Him with sincere will as long as he lived thereafter. And from that time the same Dumbleton remained freely in the lordship of the brethren.

Of Anskill, knight of this church #

Of the chief men of this place at that time Anskill was one, to whose right belonged Suvecurda and Speresholt and part of Bagworth and one hide at Mercham. Against whom, by the information of those that hated him, the king’s wrath was so kindled that he commanded him, bound in fetters, to be wasted away in the keeping of a prison. Where, failing under the unwonted rigour, after a few days he perished. And the king forthwith laid hand upon his vill, which is called Speresholt, and gave it to his dispenser Turstin. Which he held as long as he lived, and after him his son Hugh, until the rule of abbot Faritius, the service of every kind being withdrawn thence from the church in that space of time. And the rest of the portion of the same man’s land the king himself would have sold, had not abbot Reginald the sooner, giving him sixty pounds, obtained that they should not be alienated from the use of the place. While these things were doing, the wife of Anskill now deceased was driven from her home, and his son, named William, utterly thrust out from his father’s goods; which woman, resorting to the king’s brother Henry, then earl, for the sake of his succours in her distresses, conceived by him and bearing a son called him Richard. For which cause, by the patronage of that earl, receiving Bagworth, wherewith she had been endowed, she afterwards possessed it in security. But her son William also, marrying the sister of Simon the king’s dispenser and niece of the aforesaid abbot, came freely to Suvecurda, which belonged to him by hereditary right, and to the hide of Mercham, the said dispenser procuring him deliverance thence; yet a delay of many days was drawn out long before these things came to this end.

Of Raimbald the knight #

Another knight also, named Raimbald, son-in-law of the same abbot, was vehemently attacked by the king with accounts set against him, who threatened that the durance of a prison should long be his portion, unless he should pay him five hundred pounds to buy back his favour, as he should command, and produce sureties for it among them. He, dreading worse than what was threatened (for towards those to whom he was hostile the king showed himself most severe), besought those who had come with him in the manner of one groaning that they would not desert him, but rather become sureties for him of the money demanded, saying that he would so carefully make provision among his friends and acquaintance that they should suspect no harm coming upon themselves. The abbot therefore and Raimbald’s friends becoming sureties for him before the king, the abbot namely for three hundred pounds and his friends for two hundred, while they were returning home from the court, he with a hasty journey sought the port of Dover, no man knowing, crossed the sea, went to the earl of Flanders and committed himself to his protection. Which thing then brought very great damage upon those bondsmen of his, when the king exacted from them the whole of the money promised without any remission. Whereby it brought many of them to the utmost poverty. Then the strength of the abbey was well-nigh consumed, so that even to this day it complaineth of that misfortune.

Moreover also in the following year a tax of four shillings on the hide, too heavy to be borne by all the country folk, was brought in through England to the increase of the evil; and what remained peradventure of the first wretchedness to be consumed by the burning, this utterly drained in the sequel. Wherefore within the walls of the monastery very many of the divers silver vessels of the altar were carried away and broken in pieces for these things; and without, the cattle were driven off before the eyes of the abbot and the monks by the violence of the king’s officers, and all things were sold at their pleasure.

Of Leckhampstead #

While these things were doing, the abbot laid hand upon the possessions which Raimbald had had, and subjected them to his own disposal. Of which namely the names and dwellings are: at Leckhampstead ten hides, at Tobbeney one hide, at Frilford two hides, at Hannia one hide, with one mill at Mercham yielding twelve shillings. And although we have said that these were this man’s, yet he had had none which he had not obtained by gift of the abbot himself; but the better part of them was of the brethren’s own revenue, and especially the vill of Leckhampstead. Which in those days he restored to the brethren themselves, a public curse being denounced against whosoever should thenceforth endeavour to remove the same from their demesne use. To which restitution Ranulf, then the king’s chaplain and justiciar of the realm of England, afterwards bishop of Durham, was witness. Before whom the abbot himself, clothed in the holy stole, executed the anathema, and commanded the same to be committed to the memory of posterity in a writing in the sacred text of the Gospels; of which the form is this:

Excommunication concerning Leckhampstead #

I, abbot Reginald, and all the convent of the church of Abingdon, by the authority of God the Father Almighty, and of the Son, and of the Holy Ghost, and of the most blessed Virgin Mary, Mother of God, and of all the saints of God, do excommunicate and anathematize and cut off from the thresholds of Holy Mother Church all persons, whether men or women, who shall be in this deed or counsel, that the vill which is called Leckhampstead be drawn away from the lordship of the said church by any device or covenant; and let them that shall do this be with Judas the betrayer of the Lord, and Pilate, and Herod, perpetually damned, unless they repent and come to satisfaction.

This determination being thus settled, the king’s exactors began oft to press for moneys upon the abbot, grievously demanding the aforesaid debt. By which grievance being dismayed in mind, and having not wherewith to satisfy those that pressed him, he gave the aforesaid land of Leckhampstead (because it was chiefly for the cause of Raimbald, whose this land, as hath been aforesaid, had been, that these things were brought upon him) to a certain Hugh, whom they surnamed De Dun, for twenty pounds at an appointed term of days. And so, being pledged in this security, it remained until the abbot’s own death. Then after a few years had run their course, the earl of Flanders, having put into England for conference with the king, and being much honoured by him, brought Raimbald with him, and so appeased the king’s displeasure against him that he commanded all that he had held before to be restored to him. All things therefore were restored to him save Leckhampstead, which was subject to the pledge for the debt. And so of this man, and of the land aforesaid, let what hath been told in this place suffice.

Of William, son of abbot Reginald #

Before he received the habit of sacred religion there was born to this abbot a son, named William, who was given to the schools and instructed in letters. And when he had obtained the honour of the abbacy, he gave to the same his son the church of Mercham, permission having been obtained therefrom from the convent, with all things which Alfric the clerk, formerly appointed there, had held, and which seemed to pertain to the same church, certain other things moreover being added, unknown indeed to that convent, of which we shall treat in the sequel.

How the king loved the abbot #

King William the younger had honoured the abbot himself in the beginning of his reign with singular honour, so that when he was taken into the government, he commended to him the treasure of his deceased father laid up at Winchester, to be distributed to the uses of the churches or of the poor, trusting with a credulous hope that he would handle that same charge the more devoutly. Of which distribution, these things namely were bestowed upon this place: an excellent text of the Gospels, with a silver bucket for bearing the holy water, a certain shaggy silken cloth also, with an ivory vessel fashioned after the manner of a little boat. And the monuments of his letters also bear witness, tokens of his gracious affection toward the abbot, which he sent to Peter, sheriff of Oxford, touching certain persons under his hand who did injury to the abbot, thus commanding:

Of the customs of this church #

William, king of the English, to Peter of Oxford, greeting.

Know that I will and command that abbot Reginald of Abingdon and the monks of his church so well and honourably and quietly have and hold all their customs everywhere in all things, as they best had them in the time of king Edward and in the time of my father, and that no man do them injury therein further.

Witness: Ranulf the chaplain.

And do thou cause full right to be done to the aforesaid abbot touching Eadwi thy reeve and the rest of thy officers who have done his monks injury.

But in the preceding time, at the instigation of certain persons hostile to the abbot, the king’s mind toward him was so changed that favour reverted into hatred, nor did the same commotion fail until the end of his life was at hand. Which was an aggravation to the heap of the church’s penuries. Whereupon again the remnants of the abbey that survived in the former evils are consumed, nor is any breathing granted to the wretched and poor men of the church from the loss of their goods. Whose authors of the peril brought upon them I have seen suffer a like misfortune in the after time. For being exhausted of their private moneys, they were compelled to bear among their own fellows a lesser or rare friendship.

Of the death of abbot Reginald #

It happened meanwhile that the king went into Normandy; where while he tarried, the abbot, falling into sickness, ended his life in the year of the Lord’s Incarnation 1097. At that season an abominable custom was usurped in England, that if any prelate of the churches should die, forthwith the ecclesiastical honour was assigned to the royal fisc. And so was it done with the church of Abingdon as with the rest.

Of Robert, reeve of this church #

The disposition of the place of Abingdon after the death of abbot Reginald was reckoned at four years and a little more than half in the rendering of the tribute. In which space Motbert, a monk of this church, ministered the care of things within and without, not for the advancement of the church but for the merchandise of the royal purse.

It was made known to his notice that Hugh de Dun, of the land of Leckhampstead which had been lent to him for a time, should suggest to the king that, a price being received, it might be permitted him freely to enjoy it, himself and his posterity, by the king’s gift. Wherefore, aided by the help of earl Robert of Meulan the elder, he gave the king as much tribute as the same land had been set at in the pledge, that is twenty pounds, and this being given, received the land by royal edict; the aforesaid Hugh having whatever proceeds had issued thence while he held it in his hand. And afterwards for the sake of his counsel in his affairs he assigned it by way of commendation to Herbert, the king’s chamberlain and treasurer, and this as long as he should conduct the public business of this place.

In like manner he committed also to Hugh de Bocheland three hides at Hannia for the same consideration, because he was both sheriff of Berkshire and, appointed by the king, justiciar of the public pleas.

On a certain day, therefore, while king William, having dined, was exercising the chase, one of his knights, as it were discharging an arrow at a stag, smote the king, standing over against him and taking no heed to himself, with the same arrow through the heart. Who forthwith falling to the earth expired, and his brother Henry, the younger by birth, obtained the rights of the kingdom. For his brother Robert, the elder by birth, had not yet returned from Jerusalem, whither he had gone.

Of king Henry #

Now Motbert the monk, when he had gone to king Henry newly crowned, was sent by him, for the sake of preferment, to the monastery of Milton, which was without a pastor, to administer that place; but there, not long after, being confined to the bed of sickness, he died.

Of the venerable Faritius, abbot of this church, who recalled the scattered possessions and increased what he found by all his sagacity #

In the year, therefore, from the Incarnation of Christ 1100, the aforesaid Henry reigning, in the fourth month of his rule, that is November, on the day of the feast of All Saints (1 November), by the hand of Robert, bishop of Lincoln, he sent the lord Faritius, a monk of the monastery of Malmesbury, to Abingdon, and commanded the monks to render him due subjection, testifying that he could nowhere, as he thought, provide them a more profitable patron. How aptly this estimate was applied in the matter, as long as any monument of this church shall endure, so long shall it be declared to have proved true.

This man, then, a Tuscan by race, a citizen of the city of Arezzo, a most approved physician by office, so that the king himself would often entrust himself to be healed by the preparation of his antidotes alone, most wary in worldly prudence, which in this time becomes most necessary to the government of churches, excellently instructed in the knowledge of letters. To him also above other physicians the queen, and even all the ladies of England, entrusted themselves. He was moreover of so great affability and courteousness that his eloquence seemed to his hearers but a little lengthy. He was himself quick at every exercise, patient of cold and heat, a pursuer of untainted sobriety from boyhood to his life’s end, and therefore praiseworthy for a memory and a discernment. And whereas by many that honour is gathered of possessing the consanguinity of the rich, or of being canvassed by a company of kinsfolk for advancement, because by such obsequiousness the way is sooner met, he, refusing all that, compacted by the discipline of prudence alone, met men of circumspection, both ecclesiastical and secular, in such wise that you might see all men honour, serve and gather about him alone far more than any of the common folk, as it were for admiration of his manners and of his noble sayings. Set before the king he would soon insert the serious things of honesty, nor was it hard to obtain what he asked to be done by him, so suitably did all that he did agree with him. And indeed the grace of God had conferred all these things upon him dutifully, which he spent altogether faithfully upon the advancement of the church whose government he had undertaken. Nor did any of the prelates since the time of the holy father Æthelwold, or of the most studious abbot Wulfgar, preside more carefully over the interests of this place, within or without, nor was he sluggish in these things as long as he lived.

Within the monastery indeed he so applied himself that he rebuilt nearly all the dwelling-places of the brethren, which either were falling to ruin with excessive age or were too small, weaving them together more honourable in size and quality. The sanctuary of the oratory he enlarged as far as he could more carefully. This is witnessed by the image of the Holy Mother of God, reverently framed by him, and marked with the relics of the saints in a hollowed place, consecrated moreover by the lord Ralph, archbishop of Canterbury. A Gospel text also most excellently cased in goldsmith’s work. Of pure silver certain vessels, others of silver and gilded above, in plenty for the service of the altar. Silk copes in great number, some for adorning the precincts of the church itself, others fitting for the uses of the priests, deacons and cantors to be clad, are witnessed by them that behold them. To these is added the pious patronage of our holy father Æthelwold, to wit his shoulder-blade with the arm. Which, when his sacred relics were solemnly being transferred from the old shrine to a new one by the venerable prelate of that see, William surnamed Giffard, in the presence of pontiffs and abbots and the chief men of the realm, had first been sought of the said bishop by the same abbot with many prayers, and now being obtained, were brought hither with great rejoicing. Of St Aldhelm also, bishop of Malmesbury, whom the eminent doctor of the English, Bede, commends in the history of that people, a whole hand, with part of the head and one tooth, and part of the shoulder-blade. Nor is it to be marvelled that the abbot obtained so great pledges of this saint, seeing that in the place of his falling asleep he himself laid aside the worldly habit, and in the time of his sojourn with the brethren dwelling there advanced them in many benefits. To whom, when they entreated in turn of his fraternal bounty, he imparted to them part of the arm of St John Chrysostom.

How also he came by that most sacred arm, it is worth the labour briefly to recount. The emperor of Constantinople, Alexius, sent letters and gifts in those days to king Henry and queen Matilda in England. Of that embassy Wlfric, an Englishman by race, a native of the city of Lincoln, as became the conductor of so great dignity, was discharged with great pomp. He, having much familiar access about the said emperor, asked for the aforesaid relics of the blessed John for the uplifting of his country, and receiving them from him, came to Abingdon to commend them to the prayers of the brethren, and there most devoutly deposited the same sanctuaries with dust which is said to well up in wondrous wise from the sepulchre of St John the Evangelist, and part of the bones of the holy abbots Macarius and Antony. And the abbot, receiving the same, laid it up worthily after his wonted manner.

Of St Wilfrid’s shoulder-blade #

In the time of king Edward, a chaplain of a most wealthy Dane, who had obtained the dignity of a housecarl, had claimed it for himself on this wise. When on a certain occasion he was attending his then lord into the province of York, they turned aside in the journey to a certain oratory for the sake of prayer, at the hour of the divine sacrifice, in which the same relics were devoutly kept by the priest of the place. But as the priest chanced then to be absent, the chaplain, speaking with the guardian of the place, was taught by enquiring of him about the things which were there venerated. Thereupon he required of him that the sacred things might be brought out to him. Nor let any man doubt of the things that are told, since at that time a church was seldom anywhere to be found in those parts. For the dwellings of men there had been plundered and cast down everywhere by pagans who had come out of the neighbouring sea not long before, namely in the beginning of the reign of his father king Æthelred. And this is also true, that the men of that age knew in no wise to deceive concerning the sanctuaries of the church, nor did they deign to take boldness of deceiving, whether for God or for the world. Unto the times therefore of the rule of the lord Faritius, the same chaplain, now grown very old but still in health, imparted to him the same sacred pledges, making faith to those present by an oath that the order which we have set forth ought to be held for true.

Item, he imparted sanctuaries of the hairs of St Mary Magdalene, of particles of the bones of the holy virgins and martyrs Margaret and Faith, wrapped in a purple pouch. The solemn day of St Vincent (22 January) he exalted more magnificently than all his predecessors, and studied assiduously to commend himself devoutly to so great a martyr. Whereby in very many of his affairs, piously calling upon his succours, he deserved oft to be consoled and helped. Whose sacred relics are held in the greatest veneration in this monastery since the time of king Edgar, having been sought out by him, as we heard from the mouth of the men of those days; and it was procured by the brethren then dwelling here with careful watchfulness that they might be placed with them, providing for all posterity for the sake of the remedy of the patronage of so great a witness. Moreover the daily exercise of the abbot himself was bound to no other service than the advancement of this church. Wherefore, when the venerable archbishop Anselm had departed from this life, the king would have prepared to set a person of so great opinion in the patriarchal seat itself, had not his inflexible rule of equity, suspected also to certain persons of the greater ecclesiastical order, then disordered it by their faction.

Now in the year of his taking upon him the government of the abbey, all the crop-bearing ground of the church’s possessions lay void of corn at the Easter feast. To prevent the same thing coming to pass hereafter, we have seen his industry everywhere multiply such abundance of crops in the places of the abbey that at times a store of three years, oft a provision of two, was had in readiness. Which indeed is wondrous, seeing that most frequently so many companies of guests arriving, namely of archbishops, bishops and chief men of the realm with their whole household, being gathered free as in his own house, were fed together for several days with every kind of food. To this also the number of the brethren within the cloisters, which he found, was multiplied threefold under him and was daily refreshed to sufficiency. We saw him buy more than sixty silk copes, and distribute them to the ecclesiastical ornaments for various uses. The church itself he built almost wholly, and all the receptacles of the offices he made from the foundations twice as great as he found them.

Of his deeds without the monastery #

And since we have now discoursed somewhat of his endeavours wrought within the monastery, let us turn our pen to his deeds without; yet with this distinction, that first those things should be set in order which before seemed to belong to others and by his procuring were made the church’s own; and then those which were of old our own, but had been diverted by certain less profitable rulers of the place and utterly alienated from the right of the abbey, yet now by him restored, one by one in due course. Of the first sort therefore let these be:

Of the Island of Andresia #

A certain island situated on the southern side of the monastery at that time, called Andresia from the name of the apostle Andrew, whose church was there had, was compacted round about with a manifold grace of divers little dwellings. In which place king William the elder, and after him his son king William the younger, had often chosen to lodge when they turned aside into this province, since a guest might there enjoy no small delight, on the one side by the clear water flowing round, on the other by the charm of the green meadows caressing the eye. Where king William the elder himself was wont to refresh himself both by diminution of blood and by the taking of antidotes. For which cause the royal power had claimed for itself the lordship of this dwelling.

King Henry therefore being newly chosen to the kingdom, when many sought to have given them many things which had pertained to the dominion of his predecessor kings, and he himself by a prudent counsel distributed all that was sought, being as yet inferior to the suitors but thinking to become their superior in process of time, certain men attempted to obtain the aforesaid place from the prince himself. But queen Matilda before the rest obtained the faculty of getting it, nor was it long after that she was found to be bearing the royal offspring. Straightway physicians were commanded to give her their care and pronounce their prognostics, lest she should be endangered in aught. Of whom the first was abbot Faritius, the second Grimbald, both of one race and one tongue, and by this bound to each other in a very great love.

With such a companion the abbot on a certain day brought in discourse before the queen touching the rebuilding of the church of St Mary of Abingdon, how namely it behoved him to lay out a great price upon so great a work, both in the structure of the walls and of the roofs, but that he could have much confidence in the grace of God if by her queenly liberality the process of the work were in aught advanced. When the queen then asked what was most necessary and what most fitting she could supply, the abbot made mention of the aforesaid island situated at Abingdon, that neither was God served therein nor was the use of it had by men, void of an inhabitant from the beginning of its foundation, save when it rarely received the lord of England as a passing guest, and now by reason of age and neglect open on every side with cracks in the walls. If it should please her benignity, for the protection and salvation of the king and of herself, God granting, to suffer whatever was contained in the same buildings to be set upon the building of the church of the Holy Mother of God Mary, where the fruit of piety might be gathered thence. Upon these arguments, interweaving at the same time, as is wont often to soothe the mind, mention of a gift befitting so great a person, he received this answer: that she granted him on this occasion the faculty of taking away the lead wherewith all the dwellings there were covered, to cover therewith the roof of his church, and for the rest to rest on good hope. And so she addressed to the sheriff of Berkshire these letters of her bounty, containing these things:

Matilda, queen of the English, to Hugh de Bocheland, greeting.

Permit Faritius, abbot of Abingdon, to have the lead of the houses of Andresia for the work of his church of Abingdon. Witnesses: Ralph de Tuin and Bernard the clerk, at Sutton.

Then the abbot, taking in mind confidence in the goodness of God, solicited the queen with reiterated prayers that, for the remaining construction of the work of St Mary, whatever had been left needful in the island, namely stones and timbers, he might be suffered, she permitting, to take. Which not only permitted what was asked, but added thereto the authority and favour of the king by her intercession, so that the abbey of Abingdon should enjoy in perpetuity the lordship not only of the stones and timbers but of the island itself. And how much of advantage befell the monastery from this may hence be weighed, seeing that they who had long before desired to obtain the island were disposing either to set up an obstacle of defence there or to introduce persons of the religious life of the first or second sex. And this indeed was the rumour then spread abroad in the mouths of many. Let it then be seen with a brotherly eye how much this congregation ought to be beholden to them by whose patronage such attempts were brought to nought. And of the concession of the aforesaid things a writing of this sort was addressed to the county of Berkshire:

Matilda, queen of the English, to Hugh de Bocheland, and to all her faithful men of Berkshire, French and English, greeting.

Know that I have given to Faritius, abbot of Abingdon, the houses and all the buildings of the island of St Mary, for the re-edifying of the monastery of the said St Mary, and have restored the island itself to the aforesaid monastery for ever; and all this my lord king Henry hath granted to the aforesaid abbot, myself interceding. Witnesses: Roger the chancellor and Grimbald the physician.

Henry, king of the English, to Hugh de Bocheland, sheriff of Berkshire, and to all his barons and faithful men, French and English, of the same shire, greeting.

Know that I have given to St Mary of Abingdon and to abbot Faritius the chapel of St Andrew of the island and all the houses of the same island, namely the lead, the stones and the timber, and whatever building is had in the same island, for the making of the work of the church of St Mary of the same vill; and the island itself I have restored to St Mary and the monks to be held perpetually in their lordship.

Witnesses: Matilda the queen, my wife, and Roger the chancellor, and Herbert the chamberlain, and Nigel de Oilly, and Urso de Abetot, and Ralph Basset: at Windsor.

Of the church of Nuneham #

William de Curceio, the king’s steward, was wont to cherish this abbot with much love. His vill was Nuneham, situated beyond the river Thames, and adjoining the vill which is called Culham, of which mention is made in the deeds of abbot Adelelmus. The same steward of the king, therefore, granted the church of the same his possession, with the land, that is one hide, and the tithes or church-scots and the rest of his customs, to abbot Faritius and the monks in Abingdon as a perpetual gift, save two portions of his own proper tithe from the same vill. And this gift he laid with his wife upon the altar of St Mary, and confirmed it before these witnesses: Serlo bishop of Séez, Nigel abbot of Burton, and many others.

Of the tithe of the same vill #

Not a great while after, the aforesaid abbot had speech with the same William touching the two above-written portions of the tithe, and touching a certain fishery which is called in English Sotiswere, that he might grant these also with the aforesaid gift to the church of St Mary and to him. Concerning which things also, while the abbot was treating, he made an end with the same man for twenty marks of silver, so that he himself should require the grant with the sealed letters of the aforesaid king concerning all the aforesaid donations, and should bring what was required to Abingdon, and on the day of the feast of St Romanus archbishop of Rouen (23 October), in the presence of the whole convent of the monks and in the presence of these laymen, should offer it upon the altar of St Mary: William the king’s chamberlain, Wini, and many others. And the same William sent his steward Geoffrey, and saisined the church and the abbot thereof by the hand of William the cellarer. To the fishery adjoin seventeen acres of land, which the said abbot by this decree set upon the offices of the monastery: the chapel of the aforesaid vill with all its things he assigned to the sacrist, the two parts of the demesne tithe to the almoner, and the fishery to the cellarer.

Confirmation of king Henry #

Henry, king of England, to Robert bishop of Lincoln, and to William sheriff of Oxford, and to all the barons, French and English, of Oxfordshire, greeting.

Know that I grant to St Mary of Abingdon and to the monks of the same place to be held for ever the church of Nuneham, and the land and the whole tithe of that manor, and the other things which pertain to the same church, and the fishery with all things pertaining to it, as William de Curci, my steward, gave and granted them.

Witnesses: Ranulf bishop of Durham and Roger Bigod. By Geoffrey Peccatum, at Cornbury, on the day of St Luke the Evangelist (18 October).

Now after the death of this William, his son William confirmed his father’s gift in this wise:

Charter of William de Curci the younger concerning the church of Nuneham #

I, William de Curceio, restore to God and to Blessed Mary and to the church of Abingdon the alms which my father gave to the aforesaid church, namely the church of Nuneham, and one hide of land, and all the tithe of my demesne and of the whole vill, and one fishery with all things pertaining to it, and pasture of three hundred sheep and eight oxen and ten cows in my demesne pasture, and one meadow which is called Cumed, whereby I have increased the alms of my father by the counsel and will of my brother Robert and of my knights; and I will that the aforesaid church hold these things in peace and quiet, freely and honourably, and that no man disquiet it therein. But whosoever shall violate this restitution or donation by deed or by counsel, let him bear the malediction of God and of His Mother Mary. To this restitution or donation these witnesses were present:

Robert de Curceio;

Philip the steward;

William de Estuna;

Hugh the Welshman;

Berenger;

Robert the priest;

Godfrey the priest;

William the nephew;

Roger de Lillebona;

Richard son of Fulco;

Mainard de Newelham.

Of the church of Kensington #

Godfrey de Ver, son of Albri the elder, brother of Albri the younger, the first of his brothers in birth and therefore heir to come in his father’s heritage, a man singularly renowned as well for his manners as for the nobleness of his parents, committed himself to abbot Faritius for the sake of being healed; for he was entangled in a grievous sickness. Three months’ care therefore being bestowed upon him by the abbot, he recovered of the affliction wherewith he was stricken; but because against death there is no medicine, another sickness seized him, compelling him to depart this life. And so, that instant of time pressing, the same sick man gave the church of his patrimony of the vill of Kensington (his father Albri and his mother Beatrix, together with his brothers, granting the same) to the monastery of Abingdon by perpetual donation, with land determined at twelve score acres of two hides, and moreover a portion of one virgate. The authority of which gift the king’s edict also confirmed in this wise:

Charter of the king concerning the church of Kensington #

Henry, king of the English, to Maurice bishop of London, and to Gilbert abbot of Westminster, and to Hugh de Bocheland, and to all his barons and officers, French and English, of London and of Middlesex, greeting.

Know that in the time of abbot Faritius I have granted to the church of St Mary in Abingdon the church of Kensington, and whatsoever pertains to it, and the land in the same vill between the church and the other land of two hides of twelve score acres, which Albri de Ver gave to the aforesaid church for the soul of his son Godfrey deceased; and that church with the aforesaid land let the church of Abingdon hold in peace for ever and in quiet.

Witnesses: Matilda the queen, and Eudo the steward, and William de Curceio, and Nigel de Oileio, and Urso de Abetot, and Robert Malet: at Cornbury.

Now it is to be noted that in these royal letters mention of the one virgate is wanting. Which happens because, when the same writing was composed, its bestowal had not yet been imparted; but not long after it was repaid by the same persons by whom the former things were, and was confirmed by royal attestation.

Of the church of Colne #

The aforesaid Godfrey, departing this world, is buried in the more honourable place of this monastery. Wherefore his parents loved the same place and commended themselves thenceforth chiefly to God and to the benefits of the brethren there. And since they were wont to dwell in the country of Essex, which is distant many miles from Abingdon, by more frequent sojourn, and therefore could not be present here so often as they desired, where the memory of their son is contained, by common counsel, the father and mother (their younger son Albri favouring it), whom they had then substituted for themselves as heir, and with the consent also of abbot Faritius and of the convent of brethren committed to him, they chose to build a monastery on their own land, which is called Colne, that it might be for ever subject to the place of Abingdon in all things, and that monks taken thence might be placed there. For they promised that they would there contribute abundantly of their goods for the work of those dwelling there, and there rest themselves and their posterity in body after death. And so, confirming the deliberated counsel by the royal authority and by that of bishop Maurice, in whose diocese that place was held, they asked the brethren of Abingdon to come to them, and showed them the place itself. To which matter the king’s charter affords witness, which in that season was written in these letters:

Charter of the king concerning the church of Colne #

To all the faithful of the church of God under my government I will that it be known, that I, Henry, by the grace of God king of the English, for the remission of my sins and the salvation of my soul, grant to God and to Blessed Mary in the church of Abingdon, and to St Andrew in the church of Colne, which is subject and coherent to the church of Abingdon as daughter to mother, as member to head, and authorise to remain for ever all those donations which Albri de Ver and his wife Beatrix, and their son Albri, with their brothers, and their men, have already made or shall make to the aforesaid church, as well in churches as in lands, men and tithes, mills, woods and meadows, pastures and issues, the names of which things are read appended; namely, in Colne, the church of St Andrew with the land of Ranulf the priest, and with all things pertaining to the church, and six score acres of the demesne, and the orchard which is beyond the water, with the vivary; and the land which Serlo had, as well and as largely as he ever had it, or any of his predecessors, in pastures and woods and fields; and two woods, namely Dodepoliso and Northwood; and the land of Goda of ten shillings of gavel; and the land of Edwin of five shillings of gavel; and twenty acres of demesne which had been exchanged for the land of Blacheman, and one man with five acres; and the land of Ælmar the Long, and the land of Wulfwin the forester; and the mill, the granges and the church of Dovercourt, with thirty acres of land, and with all things pertaining to them; in the manors namely of Hedingham, Belchamp, Lanham, Aldham, Dovercourt, Bonecleida, Roding, two parts of the tithe of all things and one man with five acres; in Walda and Wadana the half of the tithe and one man with five acres; in Hedingham two mills which Aldwin the miller held; of the land of Æthelhelm de Burgate ten shillings’ worth; the half tithe of Miblanc of Colne, and the third part of the tithe of Ranulf the Great; and the church of Camps, and the church of Bonecleida, and the church of Belchamp, with all things pertaining to them, and the wood of Litehaia with twenty acres of land.

This concession of donations was made by the most serene king of the English, Henry, in the year of the Lord’s Incarnation 1111, indiction 4, and in the eleventh year of his reign, before these witnesses: Robert bishop of Lincoln, and John of Bayeux, and Gilbert the chaplain, and Geoffrey de Dive, and Hamo the steward, and Ranulf Meschin, and William Peverel of Nottingham, and Hugh de Bocheland; at Reading.

Item, of Colne #

Now of all the things which are noted by this charter of the king, abbot Faritius received the investiture, that is the seisin, at Colne, in the Lenten season and on the feast day of St Cuthbert (20 March), by the hand of Picot, steward of Albri, at the bidding of the same Albri and of his wife Beatrix, Albri the younger and the rest of their sons granting it, with all their knights who were present at this donation, seeing and assenting to the same. Whose names were these:

Of the sons: the already named Albri, Roger, Robert, William;

And of the knights: Alfred the sheriff, Geoffrey son of Hamon, Hamon de Lamara, and many others;

Item, Æthelhelm de Burgate, who on that day before all these witnesses offered himself by the hand of the aforesaid abbot in the same place to God and to St Andrew, that he might there be buried after death, and provided of his land ten shillings’ worth, as he also did, and saisined thereof the monks dwelling in that place, Tihel and William then granting it. Item, there was present Geoffrey de Kuelent;

On the abbot’s part there were present Warenger the prior, Benedict, and Robert, and Godwin, and William, monks; and of knights, Berner and Robert de Samford, Ralph the abbot’s chamberlain, Roger the clerk.

Of Albri de Ver #

These things being thus determined, not many years after, the same Albri the elder, before the day of his death, received the habit of religion in the same place, and dying was delivered to sepulture. Where also his son William, the younger of his brothers, who survived his father but a little time, is buried. For whose memory his brother, namely Albri the younger, gave to God and to St Andrew by perpetual grant the land of two ploughs in Scaldwell, the aforesaid abbot Faritius being present. For he was there on that occasion, and performed the obsequies of the dead. Of these buried men therefore we have here annexed the epitaph:

From life they pass, by vows and wills desired, The barbarous and the Scythian, Gentile and Israelite. All sexes and all ages have alike these bounds: Lo a boy, lo an elder, the one a father, the other a son, Under one law, one fortune, one earth they have come. To the young man availed not all Athens which he drank, To the old man availed not strength nor riches known; But faith availed, and the estates which we recall; That they may avail, may they avail through all ages, we pray.

Now when the neighbours began to frequent the same place for the sake of prayer, they began to bestow their benefactions for the use of the inhabitants in respect of the rewards above. Of whom we here name some of that season. For Hubert de Monte Canesi gave one acre of meadow; item, Geoffrey and Robert, brothers and sons of Odelina, another acre of meadow; to these also Walter surnamed Macerel, a tithe of all his money of his vill of Colis of the fee of Eustace earl of Boulogne, and a little meadow adjoining the mill of that place; Richard also de Buris gave there to God and to St Andrew the whole tithe, as well of moveable as of immoveable things, of the same his vill, that is Buris.

Of the church of Edwardstone #

In the county of Suffolk there is a vill called Edwardstone, whose lord was named Hubert de Monte Canesi. He, drawn by the friendship of abbot Faritius, gave to the monastery of Abingdon by perpetual right the church of the aforesaid vill with all things pertaining to it, and before God and the altar of St Mary in the oratory of Abingdon, and before the abbot and brethren of the same church, and witnesses, namely Albri de Ver the younger and Richard Bisceat, and many others, confirmed the same donation, in the fifteenth year of the reign of king Henry; on this tenure namely, that that place should always be enjoyed and served by a monastic chapter, and that no chaplain of the same lord should have licence to receive aught there, even in the presence of the same lord or of his household, save what the will of the monks dwelling there should concede. Now what and how much was then conferred with the same church, the king’s letters then addressed to the county of Suffolk attest; of which the form was this:

Letters of the king concerning the church of Edwardstone #

Henry, king of the English, to Herbert bishop of Norwich, and to the sheriffs of Suffolk and of Essex, and to all his barons, French and English, of either shire, greeting.

Know that I grant to God and to St Mary in the church of Abingdon, and to abbot Faritius, and to all his successors, and to the monks of the same place, that alms which Hubert de Monte Canesi gave to the aforesaid church, namely the church of Edwardstone, with lands and tithes and all things pertaining to it by right; and moreover two acres of land next to the church, and two parts of the tithe of all things of Staureton and of Stanested, and the tithe of the rents of the mills and of the woods; and wheresoever his pigs shall be in pannage, the demesne pigs of the abbot shall be without pannage, save the haw of Standstede, and the tithe of the rent of the turbaries of Staureton, and whatsoever he shall have wished to increase for the love of God.

Witnesses: Ranulf the chancellor, and Grimbald the physician, and Jurard the archdeacon, and Walter the archdeacon, and William de Albini, and Roger son of Richard, and Nigel de Oilli, and Ralph Basset, and Geoffrey son of Pagan: at Woodstock.

Now the charter of this concession was written in the year from the Incarnation of the Lord 1115.

And moreover touching the dwelling there of the monks of Abingdon, such letters as these of Ralph, archbishop of Canterbury, were then sent to the bishop of Norwich:

Letters of the archbishop of Canterbury #

Brother Ralph, unworthy minister of the church of Canterbury, to the venerable lord and confrère Herbert, by the grace of God bishop of Norwich, greeting, and friendship, and faithful prayers as he is able.

Since we are not ignorant of the reverence of your holy prudence, and the religiousness of the lord abbot of Abingdon, Faritius, and of the whole congregation committed to him by God, it is not needful to make it known to you. For these things therefore we will that the goodness of your charity be entreated, that for the grace of God, whose they are, and for ours, who am yours, and for theirs also, who profess themselves your friends and sons, you would with paternal benignity receive certain brethren of the church, in a certain church granted them in alms by one of your parishioners, and minister counsel and help in friendly wise, as you are able and know how. In doing which may Almighty God long preserve your holy paternity in safety, mindful of us. Farewell.

Of the mill which is called Henora #

At the exit of the borough of Abingdon there is a bridge whereby the river Ock is crossed when it overflows, near which on the southern part is situated a mill, called by the inhabitants Enore, at that time given to the royal use. The miller of this mill submerged the meadows situated near at hand, which were of the abbey’s right; and he also frequently shut back the water-course, so long as he was able, lest the abbot’s mill placed below should grind. Wherefore, since he was frequently marked for insolence of this kind, nor would for that reason depart from this forwardness, the abbot thence obtained a remedy, and an advancement for the future to the place of Abingdon in this cause very useful and lasting. For by the industry of very many men, and especially of Hugh de Bocheland accompanying his own suffrage to him for his benefit, he so pressed with the king’s grace that the lordship of the mill itself he and the church of Abingdon should possess for ever, with that liberty wherewith it had hitherto stood. Which being celebrated, he assigned the same mill to the uses of the almoner of the monastery, for the sustentation of the poor. Of which matter the letters of the king, directed at that season to the county of Berkshire, are witnesses; of which this was the text:

Charter of the king concerning the mill of Henora #

Henry, king of the English, to Roger bishop of Salisbury, and to Hugh de Bocheland, and to all his barons and faithful men, French and English, of Berkshire, greeting.

Know that I have given and granted to be possessed for ever to God and to St Mary in the church of Abingdon, for the work of the alms of the said church, a certain mill which is called Henora, which is situated upon the river Ock, with all things pertaining to it, namely land, meadow, water, pastures, and with all its customs, as I myself best, and most freely, and most quietly ever held that mill in my demesne.

Witnesses: Roger bishop of Salisbury, and Robert bishop of Lincoln, and John bishop of Bath, and William de Curci, and William de Albini, butler, and Nigel de Oilli, and Thomas of St John, and Ralph Basset, and Hugh de Bocheland, and Walter of Gloucester, and Geoffrey de Clinton: at Woodstock in the park. In the year in which the king gave his daughter to the Roman Emperor.

Of the meadow which is called Kingesmed #

A certain meadow is situated next to the city of Oxford, called Kingesmed, belonging indeed to the king, but most necessary to the men of the vill of the abbey which is called Hinksey; for they are seen to be in want of pastures for their cattle. Wherefore, when they were often set before the king’s reeve and the procurator of that place for the having of that pasture with many supplications, and now being soothed by a private gift he would scarce hear them, now intending other things he would show himself as it were deaf to the petitioners, abbot Faritius, both for the relief of this want of his men and for the froward exaction of the same reeve, sought a remedy therein from the king. But because he could not wholly appropriate it to himself, at least he brought it to pass that for twenty shillings to be rendered yearly in the king’s expense they should hold the king’s meadow in fee-farm for ever, on this tenure, so freely, that no sheriff should impose aught further upon them thereover to the aforesaid rent, or demand any other custom from them for this beyond the settled covenant. Concerning which concession the king’s letters of this sort were by him then directed to the county of Oxfordshire:

Charter of king Henry concerning Kingesmed #

Henry, king of the English, to Robert bishop of Lincoln, and to William sheriff of Oxfordshire, and to all his barons thereof, French and English, greeting.

Know that I have granted to the church of St Mary of Abingdon, and to the monks of the same church, the meadow named Kingesmed, which the men of Hinksey are wont to have at farm of Tilling, to be had for ever, for twenty shillings in each year, so that they render no other custom therefrom; and let it be in their power to do thence whatsoever they will.

Witnesses: Roger bishop of Salisbury, and Robert bishop of Lincoln, and Hamo the steward, and William de Curci, and William sheriff of Oxfordshire, and Hoeld the chaplain, and Ralph Basset, and Alfred of Lincoln; at Westminster.

Of Wdemundesleia #

In these days a certain one of the nobler knights of Nigel

of Oilli’s fee-holders, by name Droco, being seized with sickness, betook himself to the monastery on that account, and assumed the habit of religion, abbot Faritius bestowing it, and himself dwelt as long as he survived within the precincts of the cloister. Who, that his memory among the benefactors of the monastery might be the more specially kept with posterity, took care to confer therein some benefit of his possessions. He gave therefore to the brethren’s uses one hide in the place which is called Wdemundesleia, of the vill of Weston, free and quit indeed of all questions whatsoever, or gelds, or military exaction, although diverse lordships were aiming at it from diverse respects. For it is reckoned of the fee of the earl of Chester, of whom at that time Nigel de Oilli held the same hide together with certain other possessions, and through Nigel, Droco held it. But when Droco undertook the monastic life, Roger son of Ralph, taking his daughter in marriage, obtained whatever things he had while he served in the world. Who, since he was shrewd of wit, drew over to himself the consent of Nigel de Oilli, so that he should hold in chief, as it is commonly spoken, of the earl, being made the earl’s own man. While therefore the aforesaid land had been of Nigel’s right, he willingly assented that whatever Droco disposed of it should be done; in this manner he authorised it in his letters:

Charter concerning Wdemundesleia #

I, Nigel de Oilli, grant and authorise to God and to St Mary, and to the monks in the church of Abingdon, to be had for ever one hide in Oxfordshire, in the place which is called Wdemundesleia, which Droco de Andelia granted to the same church by my licence; so entire and quit I grant it, as the same Droco best ever had it in the time of my brother Robert and in mine.

Witnesses: abbot Faritius, and Roger de Canesio, and Luuel de Peri, and Aedric the same Droco’s man.

Thereupon the king also, subscribing the same, thus confirmed it:

Charter of the king concerning the same land #

Henry, king of the English, to Robert bishop of Lincoln, and to William sheriff of Oxfordshire, and to all his barons, French and English, greeting.

Know that I have granted to God and to St Mary in the church of Abingdon, and to abbot Faritius, one hide of land in Weston, in the place which is called Wdemundesleia, which Droco de Andeleio gave to the same church, and Nigel his lord granted; so quit and free I grant it to the aforesaid church as it ever best was in the time of my father and my brother.

Witnesses: Matilda the queen, and Geoffrey Peccatum; at Aylesbury.

Now earl Richard of Chester, with his mother and the better sort of his barons with him, being afterwards received to lodge in the vill of Abingdon, abbot Faritius interceding, and the countess, namely the same earl’s mother, and all those who were present together favouring and counselling it, the earl himself praised whatever had been done touching the aforesaid land of Wdemundesleia, as well done, and confirmed it by his writing. Which writing it was agreed should be signed with the seal of his mother; for he was not yet girt with the belt of knighthood, and the letters sent by him on whatsoever matter were enclosed with his mother’s seal. For this cause that which is written by him is signed rather with the seal of the countess than of the earl. Of which this was the form:

Charter of the earl of Chester concerning the same land #

Richard, earl of Chester, and Ermentrude the countess, his mother, to Nigel de Oilli, and to Roger son of Ralph, and to all the barons of Oxfordshire, greeting and friendship.

Know that for the love of God and the soul of my father, and the remission of our sins, we grant that hide which Droco de Audelia gave to the church of Abingdon, which is in the place that is called Wdemundesleia; we grant it to the same church, and authorise it to be held for ever, entire and quit of all our service; and let Roger son of Ralph and his successors be quit in our service, as far as pertains to that hide; and we forbid that Roger, or any other through him, in any wise disquiet the dwellers in that land.

And this we did by witness of our barons, namely William son of Nigel, and Hugh son of Norman, and Richard Balaste, and William son of Anskitill, and Richard son of Nigel, and the lord Geoffrey the chaplain, and others. This was done in the sixth year of the reign of king Henry, in the month of May, on the day of Pentecost.

Of the confirmation of the same land #

This concession of the earl therefore, being made known to the king, was confirmed by his edict and authority, as may be seen in the charter which contains the compilation of the things acquired by abbot Faritius. Thence, not long after, the tribute which is called geld, being exacted throughout the county of Oxfordshire from burghers and villeins everywhere by the officers deputed to this business, was demanded as at other times from the dwellers in the aforesaid land. Which he not suffering, made the matter known to the king, showing by reason that from ancient time, by customary usage, the same land ought not to be subject to any exaction of this sort. Wherefore the king sent letters thereupon to the sheriff of the same county, containing this:

Letters of the king #

Henry, king of the English, to William sheriff of Oxfordshire, greeting.

I command thee that that hide which Droco de Andelei gave to St Mary of Abingdon be as quit of this geld and of all customs as it best was quit in the time of my father and of my brother, and that thou require nothing else against it.

Witnesses: Waldric the chancellor and Grimbald the physician: at Romsey.

Of the same land #

Furthermore, for the caution of posterity, we have thought worthy to append a certain thing concerning the same place. Certain men of a covetous mind were striving to enjoy a portion of that land, whereof they committed the doing to a man very shrewd of wit, named Benedict, who was wont oft to be present at the earl’s counsels in his causes. He, when he promised that he would bring to the desired end what they intended, they, raised up in hope, awaited the issue of the matter. And he began to contrive that first unwonted things should be exacted of the place, and then when the things exacted were not rendered, whatever should be found there should be carried off. And these things indeed happened after the death of abbot Faritius.

When therefore such things were being brought forward, by the counsel of them who governed the public business of the monastery, one of the servants of the church is sent to the earl’s court, and is charged to bear with him the charter, and to protest the earl’s own authority for the liberty of the whole of that land from exaction. The envoy therefore, having accomplished the journey, entered the court whither he was commanded to go, made complaint before the appointed arbiters of the cause, setting forth the charter of liberty in the midst for attestation of the things spoken. There was present that man of whom we made mention above, awaiting the end of the pleadings and answers. And when the letters had been recited in the common hearing, he asked that the same be handed to him, meaning yet to gather their purport a little. Which being handed to him, he straightway folded them into his bosom. Which the letter-bearer perceiving, astounded at the deed, at first stood dumb, then when he demanded back what had been handed he received nothing from the same robber save laughter. And those sitting by, to whom justice was pleasing, were indignant thereat, while others, drawn to the contrary, laughed outright. Thus with the business undone, that envoy returned home with such loss, spent with toil and sadness; but the mercy of God turned this same fortune, though for a time somewhat adverse, afterwards into prosperous. For the Divine pleasure deprived the aforesaid Benedict of the earl’s friendship, and cast him out who had thus on a time beguiled the bearer of the writing, whether he would or no. And Divine vengeance, pressing him beneath the burden of ruin, laid punishments upon him, and the monks, urging God with their prayers, recovered the writings which they had of old lost. Let all then beware the frauds of the perjured, and beware of sending a writing by an envoy who is a friend to fraud.

Of the land of Fencott, one hide #

A certain noble matron, named Athelina de lureio, lying long irrecoverably upon the bed of sickness in the vill of Abingdon, conferred for ever upon the utility of the monastery wherein she lay, at the place which is called Fencott, one hide, for her perpetual remedy, with that same liberty and use in all things wherewith she herself had enjoyed it unto that time. It is indeed a place meet for the pasturage of cattle. The day of this donation was that whereon the commemoration of St Augustine, bishop of Carthage, is celebrated, with five concurrents by computation. But a year being past, she herself died; and on the day of her death, in the presence of the clergy and a great multitude of the people, nay of abbot Faritius himself, her body, not yet buried, being set forth, her daughter named Adeliz confirmed her mother’s gift, devoutly conferring it upon St Mary in her church of Abingdon. Now this donation was made in the eleventh year of the reign of king Henry. The same king also subscribed it confirmed thus:

Charter of the king concerning Fencott #

Henry, king of the English, to Robert bishop of Lincoln, and to Thomas of St John, and to all his barons, and to all his faithful men, French and English, of Oxfordshire, greeting.

Know that I have granted to God and to St Mary of Abingdon in the church the land which is in Fencott, namely one hide, with meadows and pastures and all things pertaining to it, which Adelina de lureio gave to the same church in alms, and Adeliz her daughter authorised. And I will and command that the said church possess that land, with all things pertaining to it, in peace, and quietly and freely, for ever.

Witnesses: Nigel de Oilli, and Thomas of St John, and Hugh de Euremou, and Geoffrey son of Pagan, and Geoffrey de Magnavilla, and Roger de Oilleio, and Robert de Dunestavilla, and Ead de Ansgeriivilla: at Woodstock in Lent.

Item, of Fencott #

Henry, king of England, to R. sheriff of Oxford, and to Rainer of Bath, greeting.

I command that Faritius, abbot of Abingdon, hold so well and quietly the hide of land of Fencott which he held of Adelina de luri, with all things which pertain to it, as he best and most quietly held it; and if he has been disseised thereof, let him be reseised, and hold it well and in peace; and if aught has been taken thence, let him likewise quickly be reseised therein; and let him do therein what he justly ought to do.

Witness: Nigel de Albinni: at Winchester.

Charter of Nigel de Oilli concerning the land of Abbe field #

Be it known to all lovers of Christ, that I, Nigel de Oilli, have restored to God and to St Mary in the church of Abingdon the land of Abbefeld, which Algar held, quit of every claim of my successors, to be had in demesne for ever, for the souls of my brothers, and for the remission of my sins, and for the salvation of my wife Agnes and of my sons. And this I did in my house at Stuntsfield, in the presence of abbot Faritius, into whose hands I restored this land, and in the presence of my wife and of Robert my son, at whose request and consent I accomplished this, and in the presence of W. my chaplain, and of Manaser Arsi, and of Ralph Basset, and of Roger de Casineto, and of Gilbert Basset, and of Roger son of Ralph, and of Luuel de Braio; by whose testimony I confirmed this restitution.

And whosoever shall be minded to change this, let him have no part in the kingdom of Christ and of God. Amen.

Letters of the king concerning the same land of Abbefeld #

Henry, king of England, to Robert bishop of Lincoln, and to W. sheriff of Oxford, and to his barons, French and English, of Oxfordshire, greeting.

Know that I have granted to St Mary in the church of Abingdon, to the use of the monks, the land which Algar holds in the vill of Abbefeld, as Nigel de Oilli restored and authorised it to the aforesaid church.

Witnesses: Matilda the queen, and Eudo the steward, and William de Curci, and Urso de Abetot, and Robert Malet, and Albri de Ver: at Cornbury.

Letters of the king concerning the abbot’s houses in London #

Henry, king of England, to R. bishop of London, and to Hugh de Bocheland, and to all his barons and faithful men of London and of Middlesex, greeting.

Know that I have granted to the church of St Mary of Abingdon, and to abbot Faritius, to be had for ever their lodgings of London in Westminster Street, with all things pertaining to the lodgings, wholly quit of all things, as that church ever best and most quietly had them in the time of my father and of my brother.

Witnesses: Grimbald the physician and Nigel de Albini; at Windsor.

Of the land which the king gave to abbot Faritius in London #

Henry, king of England, to Richard bishop of London, and to Hugh de Bocheland, and to all his barons, French and English, of London and of Middlesex, greeting.

Know that I have given to St Mary of Abingdon, and to abbot Faritius, one mansura of land, which was Alduin’s, in South Street, next to the lodging of the aforesaid abbot; and I will and command that he hold that land well, and quietly, and honourably, as he holds his other land there most quietly.

Witnesses: Roger bishop of Salisbury, and Gilbert de Aquila, and Otuer son of the earl, and Grimbald the physician, and Walter de Bello Campo: at Westminster.

Item, of the same land #

Henry, king of England, to Hugh de Bocheland and to all his officers of London, and to Reiner the reeve, greeting.

I will, and firmly command, that Faritius, abbot of Abingdon, hold so well and quietly the land which I have added to him at his lodging, as I gave it him by my writ.

Witnesses: Robert bishop of Lincoln and John the chaplain of Bayeux; at Reading.

Letters of the king concerning a certain land in Oxford #

Henry, king of the English, to Robert bishop of Lincoln, and to Thomas of St John, and to Nigel de Oilleio, and to all the barons, French and English, of Oxfordshire, greeting.

Know that I have granted the exchange of land in Oxford next to the church of St Frideswide, which Roger bishop of Salisbury and Faritius abbot of Abingdon made; namely, that the aforesaid abbot and his church hold and have that land which the aforesaid bishop exchanged to him, so free and quit of all customs, with soke and sake, and toll and team, and infangentheof, as the abbot himself best had held that other land which he exchanged to the bishop.

Witnesses: Robert bishop of Lincoln, and Hervey bishop of Ely, and Ranulf the chancellor, and Robert the king’s son, and Ranulf Meschin: at Reading.

Of the men of Welegrave #

Henry, king of England, to Robert and Alfred, officers of the earl of Meulan, of Welegrave, greeting.

I command you to keep all the lands of the abbot of Abingdon which are about you, and not to suffer that any man through you, or through another, commit any forfeiture in them; and at the least I will and command that he hold the aforesaid lands so well, and quietly, and freely, as they were free and quit when the manor of Welegrave was in my hand; and let his men be in peace and without calumny.

Witnesses: Ranulf the chancellor and John of Bayeux; at Newbury.

Of the land of Langeleia #

Henry, king of England, to W. de Montefichet, greeting.

Suffer to be in peace the land of Langeleia, which Matilda the queen, my wife, gave in alms to St Mary of Abingdon, as it best ever was in peace in the time of thy predecessor, and render back whatsoever thou hast taken thence beyond this. And unless thou do it, let William de Bocheland cause it to be done, that I hear no further complaint thereof for want of right and justice.

Witness: Nigel de Albini; at Wallingford.

To Aret the falconer #

Henry, king of England, to Aret the falconer, and to all his foresters, greeting.

I will and command that all the timber and poles which have been given or sold to the men of abbot Faritius of Abingdon for the work of their works they may convey in peace whithersoever they will, without any hindrance or disturbance.

Witness: Roger Bigod; at Winchester.

Letters of the king concerning the carriage of the church #

Henry, king of England, to his barons, and to the sheriffs and his officers, greeting.

I forbid that any man in any wise disturb the carriage of St Mary of Abingdon, or anything else which is demesne of the abbot or of his monks, or disturb it by land or by water; but let whosoever conveyeth his goods, whether victuals or aught else which pertains to the work of the church, go and return in peace.

Witness: William the chancellor; at London.

Of the toll #

Henry, king of England, to all the sheriffs and reeves, and to all his officers of all England and of the seaports, greeting.

I command that all things which the servants of the monks of Abingdon shall buy for their victuals and clothing, and the utensils of the monks, in cities and boroughs and all other markets of England, be quit of toll and passage and every custom, whereof their men can make oath that they are their own demesne goods; and let no man disquiet them or those goods, or unjustly disturb them, upon ten pounds of forfeiture.

Witnesses: the chancellor and Miles of Gloucester; at Abingdon.

Item, of the toll #

Henry, king of England, to Hugh de Bocheland, and to all the sheriffs and officers of all England, greeting.

I command that all the proper goods of the abbot and of the monks of Abingdon, which their servants shall have sold and bought, be quit of toll, and custom, and passage, whereof their men can make oath that they are theirs; and I forbid that any man disturb them, upon ten pounds of forfeiture.

Witness: the chancellor; at Marlborough.

Letters of the king to the reeve of Hampton #

Henry, king of England, to Warin the reeve of Hampton, and to his officers, greeting.

I command that the victuals and the clothing of the abbot of Abingdon, and whatsoever his men can make oath to be his own, be quit of all toll, and lestage, and custom, and passage; and if aught thereof has been taken beyond this, let it quickly be rendered back.

Witness: W. de Tanc’. By William de Calna; at Windsor.

Item, to Warin the reeve #

Henry, king of England, to Warin the reeve of Hampton, and to his officers, greeting.

I command that ye quickly render back whatsoever ye have taken of the proper provision of the abbot of Abingdon, of toll or of custom; and henceforth take nothing of toll, or of custom, or of passage, of his provision, or of the goods which his men can make oath to be their own.

Witness: Thomas of St John; at Woodstock.

Of the customs of the church #

Henry, king of England, to W. sheriff of Oxford, greeting.

I command that thou permit and cause St Mary of Abingdon to have all those customs in her men, and namely concerning the beating which Atselm’s brother and Anskitill’s squire committed between them, as she best and most fully had them in the time of my father and of my brother; and let none be bold to do her injury therein beyond this.

Witness: Urso de Abetot; at Wallingford.

That no man lodge in this vill #

Henry, king of England, to all the constables and to all his faithful men of the court, greeting.

I forbid that any man lodge in the vill of Abingdon, save by licence of abbot Faritius.

Witness: Grimbald the physician; at Oxford.

That no man lodge in Whatley #

Henry, king of England, to Nigel de Oilli, and to all his huntsmen and marshals of the court, greeting.

I forbid that any of you lodge in Whatley, the land of St Mary of Abingdon; for I declare it quit of lodging for the soul of my father and of my mother.

Witnesses: Grimbald the physician and Aret the falconer; at Cornbury.

Of the fugitives of the church #

Henry, king of England, to all the sheriffs and his officers of all England, in whose bailiwick the fugitives of the abbey of Abingdon shall be found, greeting.

I command you that ye cause the abbot of Abingdon fully and justly to have all his fugitives, with all their money and chattel, wheresoever they shall be found; and I forbid that any man unjustly detain them from him, or their money thereupon, upon ten pounds of forfeiture.

Witness: the chancellor; at Woodstock.

Item, of the fugitives #

Henry, king of England, to Hugh de Bocheland, and to Robert de Ferrariis, and to William sheriff of Oxford, and to Nicholas de Statford, greeting.

I command you that ye cause to return to the abbey of Abingdon, justly and without delay, all her fugitives, and with all their money, wheresoever they be, and so that I hear no further complaint thereof for want of right; and namely the man who is in the land of Robert de Ferrariis, and with all his money.

Witness: Robert son of Richard; at Wallingford.

Of the fugitives of Wallingford #

Henry, king of England, to all the sheriffs, and officers, and his faithful men, French and English, of all England, greeting.

I command you that without any delay ye cause abbot Faritius of Abingdon to have all his men who went out of his land of Wallingford by reason of the lodging of my court, or by reason of other matters, and with all their money, wheresoever they be.

Witness: Roger Piger, by Aret the falconer; at Westminster.

Of the waste land at Wallingford #

Henry, king of England, to Roger bishop of Salisbury, and to Hugh de Bocheland, and to all the officers and barons, French and English, of Berkshire, greeting.

Know that I have granted to Faritius abbot of Abingdon the waste land of Wallingford, that he may till it, as Croc the huntsman and Alfred of Lincoln showed it to him.

Witnesses: Alfred of Lincoln, and Droco the huntsman, and Hugh de Falesia: at Westminster, on Christmas Day (25 December).

Of the waste land at Wallingford and Cholsey #

Henry, king of England, to Croc the huntsman, greeting.

Suffer the land of the monks of Abingdon of Cholsey and of Wallingford to be tilled; that namely which may not harm my forest, and which is not of my forest.

Witness: Alfred of Lincoln; at Westminster.

Of the wood at Wallingford #

Henry, king of England, to Hugh de Bocheland and to his officers of Berkshire, greeting.

I forbid that any man take aught of the abbot of Abingdon’s wood, which pertains to his manor of Wallingford, save by his licence, and that ye suffer not any man to take aught thereof.

Witness: the chancellor; at Newbury.

Of the land which bishop Ranulf gave to Robert de Calmont #

Henry, king of England, to Hugh de Bocheland, greeting.

I command thee that without delay thou cause the church of St Mary of Abingdon to have the land which bishop Ranulf gave to Robert de Calmont, if that land is of the demesne of the aforesaid church. For I will not that the church lose aught which it ought to have.

Witnesses: W. the chancellor, and R. son of Hamon; at Westminster.

Confirmation of the same church #

Henry, king of England, to Hugh de Bocheland, and to William sheriff of Oxford, and to all his faithful men of Berkshire and Oxford, greeting.

I will and grant that the church and monks of Abingdon have and hold in demesne that land of theirs of Witham, which Ranulf bishop of Durham held, as the aforesaid church and the aforesaid monks ever best held and had it, to whomsoever I shall have given the land of Estantona, and let no injury be done them thereupon.

Witness: Robert bishop of Lincoln; at Winchester, at Easter. By the same William of Oxford.

Of the men of Farnham, who took the abbot’s hay #

Henry, king of England, to Roger bishop of Salisbury, greeting.

I charge thee that thou hold full right to the abbot of Abingdon touching my men of Farnham, of the hay which they took by force from his meadow.

Witness: G. son of Pagan; at Woodstock.

Of one virgate at Stanton #

Henry, king of England, to Hugh de Bocheland and to William sheriff of Oxford, greeting.

Charge ye on my part the men of your counties, that they, as they love me, speak the truth altogether touching the three virgates of land which Rualuc de Abrincis claims; and if they pertain to the manor which I gave him of Estantona, let him have them; but if not, let the abbey of Abingdon itself have them.

Witness: Roger the chancellor. by …agen Basset; at Cambridge.

Of the land which Ralph de Chaureha gave #

Henry, king of England, to Jordan de Saccevilla, greeting.

I command thee that thou do full right to abbot Faritius and to the church of Abingdon touching the land which thou hast taken from them, which Ralph de Caisnesham gave to the church in alms; and unless thou do it without delay, I command that Walter Giffard do it, and if he do it not, let Hugh de Bocheland do it, that I hear no further complaint thereof for want of right.

Witness: Geoffrey de Magnavilla, at Woodstock.

Item, of the same land #

Henry, king of England, to Walter Giffard, and to Agnes his mother, greeting.

I command that ye hold full right to Faritius abbot of Abingdon touching the land which Ralph Kauresham placed at Abingdon by your concession, and whereof the church was seised; and so do, that I hear no complaint thereof for want of right.

Witness: Ranulf the chancellor; at Windsor.

Of the lands which Modbert gave or lent #

Henry, king of England, to Hugh de Bocheland, greeting.

I command thee that thou go to Abingdon, and reseise the church of all the lands which Modbert gave or lent, or bought of any man and gave to another, and cause it justly to have them, as of Herbert the chamberlain, and Warin the bald, and Turstin, and Hugh, and all the rest, so that I hear no further complaint thereof for want of right.

Witnesses: William the chancellor and Roger the chaplain; at London.

Of the demesnes of this church #

Henry, king of England, to Roger bishop of Salisbury, and to Robert bishop of Lincoln, and to Hugh de Bocheland, and to William of Oxford, and to all his barons and faithful men, French and English, of Berkshire and Oxfordshire, greeting.

Know that I have granted and firmly restored for ever to God and to St Mary of Abingdon, and to abbot Faritius, and to all his successors, all the demesnes, whosoever holds them, in whatsoever manner and wheresoever, as the same church had them on the day when my father king William gave the abbacy of Abingdon to abbot Reginald.

Witnesses: Matilda the queen, and Roger bishop of Salisbury, and Reginald the chancellor, and William Werelwast; at Westminster, on Christmas Day (25 December).

Charter of the demesnes of this church #

Henry, king of England, to Robert of Lincoln, and Roger of Salisbury, bishops, and to Hugh de Bocheland, and to William of Oxford, and to all his barons, French and English, of Berkshire and of Oxfordshire, greeting.

Know that I have restored and firmly granted for ever to God and to St Mary of Abingdon, and to abbot Faritius, and to all his successors, all the demesnes, whosoever holds them, in what manner soever he hold them and wheresoever they be, as the abbey itself had them on the day when my father king William gave the abbacy of Abingdon to abbot Reginald. And I will and firmly command that it hold them in peace and honourably, and that it be lawful to none to draw those demesnes from the lordship of the monks.

Witnesses: Matilda the queen and Roger bishop of Salisbury: at Westminster, on Christmas Day (25 December).

Charter of Winkfield #

Henry, king of England, to Hugh de Bocheland, and to Godric, and to the barons of Berkshire, French and English, greeting.

I will and command that the church of St Mary of Abingdon have and hold its land of Winkfield, with all things pertaining to it, so well, and honourably, and in firm peace, as it best held it in the time of my father and of my brother. And I command that the calumny which Godric the reeve of Windsor maketh over that land, touching the haw, shall wholly and perpetually cease.

Witnesses: Roger Bigod, and Grimbald the physician; at Northampton.

Charter of the salt at Winkfield #

Henry, king of England, to Urso of Worcester, sheriff, greeting.

I command thee that thou suffer the salt of the monks of Abingdon to be quit of all toll and customs; and that thou charge well thy officers of Wych that they commit no forfeiture against the goods of the aforesaid monks, and so that I hear no further complaint thereof.

Witness: Hugh de Bocheland; at Sutton.

Confirmation of the charter of king Edward #

Henry, king of England, to all his sheriffs and to all his faithful men of all England, greeting.

Know that I have granted to St Mary of Abingdon all the customs of her lands, wheresoever they lie, in the aforesaid church, wheresoever she have them in borough or out of borough, according as the monks of the same place shall be able to show by writ or by charter that the church of St Mary of Abingdon had them by gift of king Edward, and according as my father and brother granted by their writs.

Witness: Eudo the steward; at Westminster; at my marriage.

Of the customs of this church #

Henry, king of England, to all his sheriffs (in whose shrievalties) and offices the abbey of Abingdon has lands, greeting.

I command that all the land of the abbey of Abingdon have so fully and plenarily its sake and its soke, and all its customs, in borough and out of borough, as it best and most fully had them in the time of king Edward and of my father; and the thief likewise, as it then had him; and I forbid that any man do it injury therein.

Witness: Eudo the steward; at Westminster, at my marriage.

And also as my brother commanded by his writ. Witness: the same.

Of the land of Perchehaia #

Henry, king of England, to Richard de Monte, and to all the barons, French and English, of Oxfordshire, greeting.

Know that I will and command that abbot Faritius and the abbey of Abingdon hold in peace and without calumny of all men the land in Garsington which Perchehaia held, and answer to none therefor; and hold it as well as the abbey held it in the time of my father and of my brother and of myself.

Witnesses: John bishop of Lisieux, and Gilbert son of Richard; at Windsor.

Of the thieving priest #

Henry, king of England, to Hugh de Bocheland, and to Albri, and to all the barons, French and English, of Berkshire, greeting.

Know that I have granted to Faritius abbot of St Mary of Abingdon, that he do his justice upon the thieving priest who is in his keeping in Abingdon, and upon his other thieves do his justice likewise, the county seeing it.

Witness: Roger Bigod. By Walter Hosatus; at Bruhella.

To the knights of this church #

Henry, king of England, to all the barons of the abbey of Abingdon, greeting.

I will, and I firmly command you, that ye do my ward of Windsor as ye were wont to do in the time of abbot Reginald and in the time of my brother, and as abbot Faritius shall command you, and be ye obedient to him. And it much repenteth me of this, that ye do not his commandment, as ye ought to do.

Witness: Urso de Abetot; at Waring.

That Hugh son of Turstin do what pertains to his land #

Henry, king of England, to Faritius abbot of Abingdon, greeting.

If Hugh son of Turstin will not do the service which pertains to his land to thee, in the working of parks and bridges, and in all other things, then I command that thou thyself do justice therein upon him, that he do all that he ought to do.

Witness: the chancellor; at Pont de l’Arche.

That Hugh son of Turstin pay geld #

Henry, king of England, to Hugh son of Turstin, greeting.

I command thee that thou pay geld with Faritius abbot of Abingdon, as thou wast wont to pay it, and so that henceforth his land be not amerced for thy land upon my ten pounds of forfeiture. Which unless thou quickly do, let Albri of Berkshire constrain thee by thy money that thou quickly do it, and so that I hear no further complaint thereof, upon ten pounds of forfeiture.

Witness: Robert bishop of Lincoln; at Wolverhampton.

Of the land of Robert Maledoct #

Henry, king of England, to Robert Maledoct, greeting.

I command thee that thou do to abbot Faritius the service of the land which thou holdest, as thy ancestors did in the time of abbot Adelelm. And unless thou do it, then I command that the aforesaid abbot do his will with the land of his which thou holdest.

Witness: Richard de Retveres; at Berkeley.

Of Budena #

Henry, king of England, to Gotselin de Riparia, greeting.

I command that ye do to Faritius abbot of Abingdon such service of the fee which thou holdest of him and of his abbey, as thy brothers did to his predecessor A. Which unless ye do, let the abbot himself constrain thee therein by thy fee.

Witness: Robert son of Hamon. By W. de la Rochelle, at London.

Of the sluice, which the men of Stanton broke #

Henry, king of England, to Nigel de Oilli and to William sheriff of Oxford, greeting.

I command you that ye do to the abbot of Abingdon plenary right touching his sluice which the men of Stanton broke, and so that I hear no further complaint thereof for want of right, and this upon ten pounds of forfeiture.

Witness: Ranulf the chancellor; at Westminster.

Of the men of Stanton, who broke the abbot’s sluice #

Henry, king of England, to William sheriff of Oxford, greeting.

Do quickly and without delay full justice for Faritius the abbot upon the men of Stanton who broke his sluice, and so that I hear no further complaint thereof for want of right, upon ten pounds of forfeiture.

Witness: Eudo the steward; at Cornbury.

Of the land which William of Jumièges held #

Henry, king of England, to Hugh de Bocheland and to Albri, greeting.

Know that I will that Faritius abbot of Abingdon render to William of Jumièges all his money, namely in dry corn and in cattle, which he brought to his land from other lands. But of the houses and of the green corn and of all other things, let right be done by the just judgment of the county. And of that land let the aforesaid abbot do his will, as I granted him by my writ, and let him answer to none thereupon.

Witness: Waldric the chancellor; at Branton.

Of the land of Hill #

Henry, king of England, to Henry earl of Warwick and to William the sheriff, greeting.

If Goscelin shall have claimed aught in the land of St Mary of Abingdon which she has at Hill, I command that the said Goscelin go into the abbot’s court, and that the abbot be there answerable to him at right; and I forbid the said abbot to answer Goscelin therein in any other place.

Witnesses: Waldric the chancellor, and Grimbald the physician; at Westminster, on Christmas Day (25 December).

Of the five hides at Wurtha #

Henry, king of England, to Roger bishop of Salisbury, and to Hugh de Bocheland, and to all his faithful men of Berkshire, greeting.

Know that I have declared altogether quit five hides of land of Wurtha, of the monks’ land, of all my customs, namely of gelds and pleas and other things, for the work of the alms of the said church; and let none be so bold as to do any injury in any wise to the aforesaid land, or to the men dwelling in it, thereupon. And if any shall do it, let him be forfeit to me.

Witnesses: Matilda the queen, and Robert son of Hamon. By Reiner de Kerisburc; at Ceat.

Of the tithe of the forest of Windsor #

Henry, king of England, to William son of Walter, and to Croc the huntsman, and to Richard the servant, and to all the officers of the forest of Windsor, greeting.

Know that I have granted to God and to St Mary of Abingdon the whole tithe of the venison which shall be taken in the forest of Windsor.

Witnesses: Robert bishop of Lincoln and Eudo the steward; at Bruhella.

Of the men of Whistley #

Henry, king of England, to William Osatus, greeting.

I command thee that thou leave in peace the men of the abbot of Abingdon who are in Whistley, whom thou requirest, for I declare them quit.

Witness: Roger Bigot; at Windsor.

Of the custom of ships passing by the Thames #

Henry, king of England, to Roger bishop of Salisbury, and to Robert bishop of Lincoln, and to Hugh de Bocheland, and to William sheriff of Oxford, and to all the barons and his officers of either shire, greeting.

I will and command that the church of Abingdon and the monks have their customs in the ships passing by, namely in taking herrings and in making markets, as she ever best and most fully had them in the time of king Edward, and of my father, and of my brother, and in my time.

Witness: William bishop of Exeter, at Marlborough, and witnesses Eustace de Britoil and Patrick de Cadurcis.

Item, of the custom of ships #

Henry, king of England, to Hugh de Bocheland, and to William sheriff of Oxford, greeting.

I command you that ye cause Faritius abbot of Abingdon and all the monks of Abingdon to have all the customs in all things which they ought to have by the water of Thames, wheresoever they ought to have them. And so that the said church or the monks lose aught for want of your justice, upon ten pounds of forfeiture.

Witness: Roger Bigot. By Aret the falconer.

Of the land between Hamstede and Merlaue #

Abbot Faritius had often bestowed many benefits of gentleness upon Robert son of Hamon. Wherefore he, drawing nigh to the time of paying the debt of death, when by the abbot’s admonition it should be intimated to him that he ought piously to bring to the monastery of Abingdon some trace of devotion for his memory with God for those to come, and also, if he would remember his many offices about him, for his grace, he inclined to the admonitions and conferred upon the same monastery a certain portion of land, wherein very much had been stubbed up, between Hamstede and Merlaue, writing thereupon to all men pertaining to him in this wise:

Charter of the same land #

Robert son of Hamon, to his officers and to all his other faithful men of Merlaue, greeting.

Know that I have given to St Mary and to her monks of Abingdon the land which the abbot and the monks required of me, namely the land of Merlaue, as Gilbert my steward delivered it to the monks, by witness of Hubert de Sancto Quintino, and of Robert Sor, and of Roger son of Gotze. Farewell.

And the same king subscribed it confirmed thus, that the land of St Mary of Abingdon which Robert son of Hamon gave to the church, which is between Hamstede and Merlaue, as Gilbert his steward and Hubert de Sancto Quintino and Robert Sor with many others divided it, the king himself granted it, by witness of William bishop of Winchester, and of Eudo the steward, and of Hamo the steward, and of Roger Bigod, and of Roger son of Richard, and of William de Curci, at Westminster, at Pentecost. Robert Bloet being bishop of Lincoln, and William sheriff of Oxfordshire.

Of the land of Colnbrook, which Milo Crispin gave #

Milo Crispin, for the service which abbot Faritius had rendered him in his sickness, gave in alms to the church of St Mary and to the monks in Abingdon a certain lodging in the London way at Colnbrook, wherein a certain man named Ægelward was dwelling, and half a hide of land together with all the meadows, pastures and woods adjoining it. And he sent to Abingdon his steward Gilbert Pipard with his chaplain Warin, and commanded by their hands that the gift of this matter be laid upon the altar of St Mary, in the presence of the lord abbot and of the whole convent of the church, namely in the seventh year of king Henry.

Of the land of Robert son of Hervey #

While the king was tarrying in Normandy, queen Matilda, passing through Abingdon in the days of the month of August, bent her journey thither by reason of the solemn day of the Assumption of the Queen of Heaven (15 August) then at hand. And when the sacred mysteries had been celebrated with the endeavour befitting so great a feast, abbot Faritius moreover showing himself in the offices of courtesy affably and richly, as it became so great a guest whom he had received in these things, the same queen, at the abbot’s entreaty, conferred upon St Mary in the place of Abingdon a certain Robert son of Hervey, dwelling near the causeway of Colnbrook, with all his land which he then held, in perpetual dominion; the lord of the same man consenting that it should be done, of like name indeed, namely Robert, but diverse in surname, that is Gernon; his sons, Alfred namely and Mathathias, subjoining that the same had well pleased them, with the nephews Geoffrey, Fulco and Pagan. Moreover to this there was added the curtilage of the aforesaid Robert, wherein Ranulf, brother of the same Robert, dwelt, they being not far disposed from one another in their dwellings. And indeed that gift of the queen was very necessary to be bestowed upon the church. For the journey which stretches from Abingdon to the city of London seemed to be laboriously accomplished by wayfarers by reason of the number of miles interposed. Since there lacked a proper dwelling where one might fifty lodge in the middle of this journey; and the aforesaid place, being fifteen miles distant from the city of London, affords no small convenience of lodging, since there is there abundance of woods, of meadows and of merchandise. Concerning this donation of the queen therefore, her letters were directed to the exactors of the public administrations of the same province, containing this tenor:

Charter of the queen concerning the same land #

Matilda, queen of the English, to Robert bishop of Lincoln, and to Hugh de Bocheland, and to all the barons, French and English, of Buckinghamshire, greeting.

Know that I have given and granted to God and to the church of St Mary of Abingdon Robert son of Hervey, with all his land, in alms, because Robert Gernon so gave him to me. And I will and command that the said church of Abingdon hold that land so well and honourably and quietly, with the meadow, and the pasture, and the grove, and with all the customs which pertained to that land, or as the aforesaid abbey best and most quietly holds her other lands which she holds most quietly; and see that I hear no further complaint thereof.

Witnesses: Roger de Curcellis, and Robert Malet, and Odo Moire; at London.

The confirmation of king Henry of the same matter has this text #

Henry, king of England, to Robert bishop of Lincoln, and to Hugh de Bocheland, and to all the barons, French and English, of Buckinghamshire, greeting.

Know that I have granted to St Mary of Abingdon, and to abbot Faritius, and to the monks of the said abbey of Abingdon, to be possessed for ever the land of Robert son of Hervey of Wirettesberia, which Robert Gernon gave to Matilda the queen, my wife. And I command that she hold that land so well and honourably as she best holds all her other land, and with the same customs.

Witness: Roger de Curcellis: at St Denis in Leons.

Item, charter of the same land #

Henry, king of England, to Robert Gernon, greeting.

I command thee that thou suffer Robert son of Hervey to be so in peace, with all his land and money, as he best and most quietly held it on the day when thou gavest that land to the queen, and she gave that land in alms to the church of St Mary of Abingdon. And see that I hear no further complaint thereof.

Witnesses: the queen and Robert earl of Meulan: at Rockingham.

Of the land which Henry de Albenei gave to this church #

Henry de Albenei gave to St Mary, in the presence of the lord abbot Faritius and of the whole convent of Abingdon, one hide and one virgate in Bedfordshire, which land is called Stratton, and which Waldef had held of him. And he gave it to be had so quit that we should do no service to any therefor; save that we should provide for the royal geld, after the manner of the whole land. And he made this donation in the chapter, on the fifth day of Easter week, in the seventh year of king Henry’s reign. After these things, in the same year on the day of the apostles Philip and James (1 May), the same Henry still dwelling in that vill, the aforesaid gift increased, namely by one virgate and a half, in the same place where he had given before. And the said donation came to one hide and a half and half a virgate. And the pledge of this latter gift he sent by the hand of his chaplain Gilbert to be laid upon the altar in the sight of all the monks and of very many laymen, Oini, Rainbald, and Warin de Favarcis. All these things the same Henry afterwards confirmed in the sight of his prudent men, Nigel de Wast and Arfast, and in the presence of the lord abbot Faritius, in the abbot’s own chamber, that they also might be witnesses thereof in time to come.

And when Henry was dead, his son Robert confirmed the same donation with his own seal in this wise:

Charter of Robert son of Henry concerning the same land #

Be it known and certain to all present and to come, clerks and laymen, that I, Robert de Albeneio, have granted finally to God and to the church of St Mary of Abingdon the land which my father Henry freely gave to the same church; namely one hide and a half, and one virgate, in Stratton. And this by my writ I have confirmed to be for ever quit and free of every requisition and service, and free of all things, save those which the whole county shall do by the common summonses of the king.

Witnesses: Ralph prior of the church of Cothes, Walter the chamberlain of Abingdon, Cecilia my mother, Nigel my brother, Hugh the chaplain, Robert the chaplain, William son of Nigel, Henry de Broi, Joanna de Charun, Robert de Cothes, Roger de Standene.

This concession and confirmation was made on the fifth day of Easter, at Cahenno.

Confirmation of king Henry of the same land #

Henry, king of England, to Robert bishop of Lincoln, and to Hugh de Bocheland, and to all his faithful men, French and English, of Bedfordshire, greeting.

Know that I have granted to the church of St Mary of Abingdon the land which Henry de Albini gave to the aforesaid church, namely one hide of land at Holm, and half a virgate of land, and half a hide in Stratton of the hundred of Biggleswade.

Witnesses: Robert bishop of Lincoln, and Roger bishop of Salisbury, and Hamo the steward, and William de Albini, and Nigel de Albini, and Grimbald the physician: at Westminster.

Of one hide at Dumbleton, which William gave #

In the eighth year of the reign of king Henry, abbot Faritius and all the monks sitting in chapter, William Guizenboeth gave to St Mary of Abingdon one hide, quit of all calumny, which he had in the vill of Dumbleton; and this he gave with the consent of his lord Robert earl of Meulan, of whose fee namely he had held that hide.

Charter of the earl of Meulan concerning the same hide #

I, Robert earl of Meulan, was asked by William Guizenboeth, and by his friends, and by my barons, that I should grant to God and to St Mary in the church of Abingdon a certain hide of land, which is in the vill of Dumbleton in the hundred of Gretestan, which the same William had given before me and my barons in alms to be had for ever by the aforesaid church. Which I willingly assented to and voluntarily granted, because it was of my fee, for the remission of my sins and the salvation of my soul.

This moreover I did before the underwritten witnesses, and at their request: namely, the same William, and Richard the chaplain, and Geoffrey the physician, and Nigel de Oileio, and Robert son of Ansketill, and Geoffrey Ridel, and Ralph the sheriff, and Robert son of Ercenbald, and Robert son of Roger, and Rodulf de Furcis, and Ogger son of Rodulf, nephew of Nigel, Luuel de Peri, and William Niger, man of the same W. Guizenboeth, and Roger Frangelupus, and many others, and Warin, the abbot’s man, and Rainald and Lambert.

All these things were done before me, and by me, namely the earl of Meulan; and before all the aforewritten, William Goizenboeth made this gift for himself, and for his son, and his wife, and all his heirs, and promised that he would procure the authorisation of them all.

Charter of king Henry concerning the same hide #

Henry, king of England, to Samson the bishop, and to Walter the sheriff, and to all his barons, French and English, of Gloucestershire, greeting.

Know that I have granted to God and to St Mary, the church of Abingdon, the hide of land which is in the vill of Dumbleton in the hundred of Gretestan, which William Goizenboeth gave to the aforesaid church. And this I grant to be firmly held for ever, as quit and at peace in all things as it holds the other land in the same vill.

Witnesses: the earl of Meulan, and Utuer, and Geoffrey son of Payn, and Alfred of Lincoln: at Winchester.

Of Ralph son of Walter the ditcher #

Eadulf son of Walter the ditcher held of the church and of abbot Faritius one hide in the vill of Dumbleton, which William Guizenboeth had of old left quit to the church and to the aforesaid abbot. And it befell that the same Ralph committed the crime of theft, for which he lost his legal standing; and by the manner of the judgment of England he ought to have forfeited all his goods with his life. But the mercy of king Henry, who was then in Normandy, being sought for these things, and also of the queen, who had remained in England, he came to Abingdon, to seek in like manner the pity of the lord abbot Faritius. To whom the abbot, out of his goodness, bestowed so much, both in a horse, and in pence, and in a gift of wheat, that he not only gave up to the church the land which he had hitherto held, but also confirmed by sacrament upon the holy Gospels that never should aught of calumny or requisition be brought against it by him or by any heir of his. And to this his oath these were present: Ralph the cellarer, who received that oath in the abbot’s place, Hubert prior of Wallingford, Rainbold, William de Sevecurda, with many others, in the thirteenth year of king Henry’s reign.

Of the hide which Walter the ditcher held #

In the fourteenth year of king Henry, Walter the ditcher with his wife gave up and claimed quit half a hide in the vill of Dumbleton, into the hand of abbot Faritius, as from himself so from all his heirs. For he had forfeited it in many causes, and therefore, not being able to purge himself in each, by the counsel of wise men he gave up what he held of the church and of the aforesaid abbot, as is said. And the abbot gave him thirty shillings and four loads of corn for this matter. And this was done before these witnesses:

Grinmund abbot of Winchcombe.

Of the neighbours of Abingdon: Ralph Basset, Richard de Grai.

Of the men of abbot Faritius: Rainbald, Ralph the chamberlain.

The king’s letters of the same land run thus:

Henry, king of England, to Samson bishop of Worcester, and to Walter sheriff of Gloucestershire, and to all the barons, French and English, of Gloucestershire, greeting.

Know that I grant to St Mary of Abingdon, and to abbot Faritius, and to the monks, to be had for ever the land of Walter the ditcher which he has in the vill of Dumbleton.

Witnesses: Robert bishop of Lincoln, and Ranulf bishop of Durham, and Roger Bigod, and David the queen’s brother, and Nigel de Oili, and Roger de Oili, and William de Hoctuna, and Droco the huntsman: at Cornbury.

Of Lesehoimilne #

William son of Aiulf, and his wife Matilda, with Richard their son, in the chapter of Abingdon, in the presence of abbot Faritius and of the whole convent, granted to God and to the church of Abingdon, by common consent, the mill which in English is called Leseboiemilne, with all things pertaining to it, as well in waters as in fields and pastures, and all the houses which they had in the borough; to remain by perpetual and hereditary right in the aforesaid church; these witnesses standing by: all the monks, Serlo the priest, and many others; in the seventh year of king Henry.

Charter of the king concerning the same mill #

Henry, king of England, to Robert bishop of Lincoln, and to Nigel de Oili, and to Hugh de Bocheland, and to William sheriff of Oxford, and to all his barons and his faithful men of Oxfordshire and of Buckinghamshire, greeting.

Know that I have granted to God, and to St Mary of Abingdon, and to the monks, the mill which is called Boiemilne, with all things pertaining to it, as well in lands as in meadows and in waters, and the five houses which are within the borough, which William son of Aiulf and his wife gave to the aforesaid church in perpetual alms; and the land which Robert son of Hamon gave to the same church, which is between Hemmestede and Merlaue, as Gilbert his steward, and Herbert de Sancto Quintino, and Robert Sorus, with many others, divided it. And in like manner I grant Alword de Suttuna with all his land, which Milo Crispin and his wife gave to the aforesaid church in perpetual alms. And in like manner I grant the land of Robert son of Hervey of Writeberia, which queen Matilda gave to the aforesaid church in alms, and which Robert Gernon gave to her.

Witnesses: William bishop of Winchester, and Roger bishop of Salisbury, and Eudo the steward, and Rainer the steward, and Roger Bigod, and William de Curci, and Nigel de Oili, and Roger son of Richard; at Westminster at Pentecost.

Of the two hides at Benneham #

Humphrey de Bohun, being with abbot Faritius at his vill named Wochesi, claimed quit for ever to the church of Abingdon and to the aforesaid abbot two hides of Benneham from all claim; and commanded Walter de Riparia (who had before this time acknowledged and held the same hides of him) that he should thereafter acknowledge and hold them in perpetuity of the church of Abingdon and of the abbot, and do homage therefor to the abbot who was present. A small time being after this interposed, the same Humphrey sent Serlo his chaplain with William the monk, and by him seised the church and the abbot of Abingdon of this his concession. These things being thus accomplished, Walter de Riparia, of whom we spoke above, came to Abingdon, and there did homage to abbot Faritius for the aforesaid land, and undertook to acknowledge and hold it of the church.

Charter of king Henry concerning the same land #

Henry, king of England, to Roger bishop of Salisbury, and to Hugh de Bocheland, and to all his barons, French and English, of Berkshire, greeting.

Know that I have granted to St Mary in the church of Abingdon, and to the abbot and monks, two hides of land which are in Benneham, which Walter son of Gotselin de la Rivera held of Unfrid de Bohun, which the same Unfrid held and in my presence restored to the aforesaid church to remain for ever. And I will and command that he hold that land so well and honourably as he best and most honourably holds the other lands of the church.

Witnesses: Walter de Meduana, and Wido de Clermunt, and Ralph de Todeneio, and Droco de Monceio, and Luhel de Brielual, and Richard de Merei, and William de Albini, and Robert de Dunestanvilla, and Aret the falconer, and Patrick de Cadurcis: at Romsey, in the year when the king gave his daughter to the Emperor.

Of the two hides at Brocstal #

Richard son of Reinfrid, coming to the day of his death (namely on the day of St Leonard the confessor, 6 November), left to this church, for his soul, a yearly render of nineteen shillings, besides that which he had already given for the soul of his wife deceased before, and buried in this place, that is six shillings.

After these things abbot Faritius required of the heir of the same Richard, namely his son, by name Hugh, that he should provide somewhere of his lands some portion which he should grant to this church, that the alms which his father had granted for his soul his son might make stable, namely by the payment of that land which the abbot admonished him to provide for the church. Which also he did, for in the place which is called Brochestan he gave to St Mary the land of two hides, which William Clemens held of him; whence the same rendered him fifteen shillings every year; and this he did with the consent of his lord Brientius and of his lady Matilda, at Wottesduna, in the presence of these witnesses: Ruellent the steward, Gilbert Pipard, Ralph Foliot, Hugh son of Milo, and many others.

Charter of king Henry of the divers things which abbot Faritius acquired #

Albeit all the kingdoms of the world are transitory, yet by them the eternal are purchased, if their riches be rightly handled and justly dispensed. A happy commerce surely, where things that abide for ever are exchanged for transitory things, things heavenly for earthly.

Wherefore I, Henry, by the grace of God king of the English and duke of the Normans, among other things which (God being the author) I have done for the salvation of my soul, and of my parents, my wife and my sons, in divers places already by the counsel of my barons, have granted these things, which are read beneath, to God and to His holy Mother in the church of Abingdon, to remain by perpetual right; namely, five hides of land, quit of all gelds and pleas and other things pertaining to me, in the manor of the same church which is called Wurtha, for the work of alms;

And a certain mill of mine own, with lands and waters and customs and other things pertaining to it, which is called Henoura, set upon the river Ock in the manor of Sutton;

And two hides of land which are in Beneham, which Unfrid de Bohun in my presence and in that of many of my barons restored and granted to the aforesaid church;

And a certain meadow named Kingesmeda, to be had in fee-farm for ever, for twenty shillings to be rendered every year, which before rendered but fifteen to my reeves;

And the land which Algar holds in Abbefeld, which Nigel de Oilleio restored to the same church to be had in demesne;

And one hide in Weston, in the place which is called Wdemundesleia, which Droco de Andeleia gave to the church, and earl Richard of Chester made quit of all his service, for his father’s soul;

And the church of Nuneham, with the land pertaining to it, and the tithe of the same vill, and one fishery, with the things pertaining to it, as William de Curceio gave to the aforesaid church in alms;

And one hide in Feincote, with meadows and pastures and all things pertaining to it, as Adelina de lureio gave to the church in alms, and Adeliza her daughter granted;

And the assart which Robert son of Hamon gave to the church, which is between Merlaue and Hamstede, as it was marked out by the barons of the said Robert;

And the land of Alward de Suttuna, next to Colnbrook, which Milo Crispin and his wife Matilda gave to the church in alms;

And the land of Robert son of Hervey, with the customs wherewith he held it of Robert Gernon his lord, who gave it to queen Matilda my wife, and she with him gave it to the said church in alms;

And one hide with half a virgate in the vill which is called Holm, and half a hide in Estratuna, as Henry de Albineio granted to the church;

And one hide in the vill of Dumbleton, which William Goizenboeth gave to the church, and earl Robert of Meulan, of whose fee it was, authorised before me; and in the same vill half a hide, which I myself granted to the church in alms;

And in the vill of Kinsuetona the church, and two hides of twelve score acres, and one virgate, which Albri de Ver and his wife Beatrix and his sons gave to the church, for the soul of their son Geoffrey; and their lodgings which are in London, in Westminster Street;

And the land which Richard son of Reinfred gave to the church, and William Clemens held of him, which Brientius and his wife Matilda granted to the church.

The sign of king Henry. + The sign of queen Matilda. + The sign of William the king’s son. + The sign of Ralph archbishop of Canterbury. + The sign of Thurstan archbishop of York. + The sign of William bishop of Winchester. + The sign of William bishop of Exeter. + The sign of Theold bishop of Worcester. + The sign of Roger abbot of Fécamp. + The sign of Ranulf chancellor of king Henry. +

Of the abbot’s lodging at Winchester #

In the fifteenth year of king Henry, William bishop of Winchester, while he was dedicating the church at Clares, granted to the church of St Mary of Abingdon, and to abbot Faritius, and to all his successors after him, and to the monks of the said church, the place of his lodging, which is outside the wall of the city of Winchester, namely next to the north gate of the said city, wholly quit of every quest and custom for ever, save the rent of twelve pence which is to be rendered at the feast of St Michael (29 September) to the officer of the said bishop in the same city. To this agreement was present the prior of the monks of the bishopric, the lord Geoffrey, with Antony his monk, and he favoured the grant, so that he willingly received the bishop’s command, whereby he commanded that these things be reported and confirmed by him to his monks in chapter.

These witnesses were present: Henry archdeacon of the same bishop, Stephen the archdeacon, Richer and Alfric archdeacons, and many others.

Charter of the same lodging at Winchester #

Henry, king of England, to William de Ponte Archarum, and to the reeve and collectors of Winchester, greeting.

I will and command that the house of Faritius abbot of Abingdon, which he has in Winchester, be quit of all gelds, scots and aids, and of all things.

Witness: Walter of Gloucester.

Charter of the lodging at Windsor #

Henry, king of England, to Walter son of Walter de Windresore, greeting.

Know that I grant to abbot Faritius and to the church of Abingdon that land and house of Windsor which was Albert’s, as Rainerius granted it to him.

Witness: Roger Bigod: at London.

Of the five hides at Wurtha #

Henry, king of England, to R. the bishop, and to Herbert the chamberlain, and to Hugh de Bocheland, greeting.

Know that I declare quit the five hides of abbot Faritius of Abingdon, of the alms of Wurtha, of all things, and namely of this aid which the barons have given me; and this I say, as I declared them quit by my other writ in all time.

Witnesses: Eudo the steward, and Hamo the steward, and William de Curci, and Nigel de Oilli: at Cornbury.

Of Bagley #

The abbot Faritius obtained by royal decree that the woods of Bagley and Cumnor should be wholly quit of the king’s foresters’ accusations, and in them the hunting of roebucks.

Charter of the woods of Bagley and Cumnor #

Henry, king of England, to Roger bishop of Salisbury, and to Hugh de Bocheland, and to all the barons, French and English, of Berkshire, greeting.

Know that I grant to the church of St Mary of Abingdon, and to abbot Faritius, and to the monks, to be had in their keeping for ever the wood of Cumnor and Bagley, and let them take all the roebucks which they can find there. And let them not take stags and hinds save by my licence; and I will give licence to none to hunt there save to them; and all the forfeitures of assarts I grant them.

Witnesses: Robert bishop of Lincoln, and Ranulf bishop of Durham, and Roger Bigod, and Nigel de Oilli, and David the queen’s brother, and Roger de Oilli, and Geoffrey Ridel, and Droco the huntsman, and William de Hoctuna: at Cornbury.

Of the hundred of Hormer #

The county of England is everywhere determined by centenaries, which we call Hundreds. Now this church holds one hundred at Samford so freely from of old that it is answerable to none other save the abbot alone. To which the king’s men of Sutton next to Abingdon, ever hostile, have many times striven to subject it to their own power; but the abbot’s prudence, opposing them continually now by royal letters, now by whatsoever other caution, has defended it freely in his own hand against all unto this day.

Charter of the king concerning the same hundred #

Henry, king of England, to Roger bishop of Salisbury, and to Hugh de Bocheland, and to all his barons, French and English, of Berkshire, greeting.

Know that I will, and grant, and command that the abbey of Abingdon, and abbot Faritius, and the monks, have and hold so firmly, and honourably, and quietly for ever the hundred of Hormer, as they best had and held it in the time of king Edward, and of William my father and William my brother.

Witnesses: Robert son of Hamon and Roger Bigod: at Lega.

Charter of the hundred of Hormer #

Henry, king of England, to Hugh de Bocheland, and to his justiciars, and to all his barons, French and English, of Berkshire, greeting.

I command that the abbot of Abingdon have his hundred of Hormer well, and in peace, and honourably, as his predecessors ever best had it in the time of my father, and of my brother, and of mine, and namely the plea of the mare whereof Osbert was accused.

Witness: the chancellor: at Winchester.

Of Lewknor #

The men of the hundred of Peritune were striving to subject to their own jurisdiction the manor of this church, called Lewknor; but the abbot showed by reasoning, in the castle of Winchester, before the bishops Roger of Salisbury, and Robert of Lincoln, and Richard of London, and many of the king’s barons, that their declamation was unjust. Wherefore by the judgment of the king’s justiciars he obtained that that manor ought not to be made in aught answerable to any other hundred save its own. But because the king was then in Normandy, the queen, who was then present, confirmed it in this wise by her seal:

Charter of the queen concerning Lewknor #

Matilda, queen of England, to Robert bishop of Lincoln, and to Thomas of St John, and to all the barons, French and English, of Oxfordshire, greeting.

Know that Faritius abbot of Abingdon, in the court of my lord and of myself at Winchester, in the treasury, before Roger bishop of Salisbury, and Robert bishop of Lincoln, and Richard bishop of London, and William de Curceio, and Adam de Porto, and Turstin the chaplain, and Walter of Gloucester, and Herbert the chamberlain, and William de Oileio, and Geoffrey son of Herbert, and William de Enesi, and Ralph Basset, and Geoffrey de Magnavilla, and Geoffrey Ridel, and Walter archdeacon of Oxford, and by the Book of the Treasury, disproved that his manor of Lewknor owes to do anything at all in the hundred of Peritune; but that all the things which it ought to do it ought to do only in the hundred of Lewknor, in which hundred the church of Abingdon has seventeen hides.

Witnesses: Roger bishop of Salisbury, and William de Curci, and Adam de Porto; at Winchester.

Of Culham #

In the tenth year of the reign of king Henry, the shire sitting in full at Sutton, and chiefly for the cause which follows, the lord abbot Faritius and the monks of Abingdon disproved the land of Culham to be whole and quit of all customs and of all men, for the use of the church of Abingdon, and especially of a certain violence which the men of the aforesaid manor of Sutton were bringing upon that land, namely in taking turfs of that land for the use of the king’s mill and fishery. Whence, as his predecessor abbot Adelelm, in the time of king William the elder, and in the time of sheriff Froger, had freed the land of the aforesaid vill of Culham from such violence, so also this abbot Faritius, on that day and at that time aforesaid, freed it from the aforesaid violence and from all customs, in the presence of Hugh the sheriff, an upright and wise man, who was sheriff not only of Berkshire but also of seven other shires besides, so renowned a man was he and dear to the king, and in the presence of many men of the three shires there assembled.

After this disproof, when the men had not the boldness to repeat in the public sight what they had aforetime done, they repeat the same thing in secret. Whereof when the report of sure messengers had been brought to the abbot, he reported the same to Hugh de Bocheland, then holding the shrievalty of Berkshire; and by his command, in the hundred of that same Sutton, adjoining the aforesaid king’s vill, right was paid of this injustice to the church and the abbot by judgment of the same hundred in this wise.

There was at that time a miller of the mill which is situated upon the river Thames, on the eastern side of the aforesaid king’s vill, by name Gamel, who in the night hours was wont secretly to dig turfs from the other side of the river, out of the land pertaining to the vill of Culham, and carry them off for the repairing of the mill of which he had the charge. And when, being accused of this his rashness in the same hundred, he could not deny it, and was subjected for this by the law’s right, the justiciars of the hundred decreed that he ought to pay to the abbot and the church the amends of five mancuses of pence. Which also he did. But when the same mancuses, exhibited by the miller, had come into the abbot’s presence, taking but one penny of each mancus, out of his clemency he remitted the rest to him, all who were in the hundred being witnesses. And the abbot commanded the aforesaid five pennies to be laid up in the scrinia of the church in memory of this amends.

The enclosure at Cuddesdon #

The men of Robert bishop of Lincoln, of the vill of Middleton, had broken down the fence of the abbot’s mill at their vill of Cuddesdon for their meadows, on two occasions, though at different times. But because this is against the customary law, the bishop himself, out of regard and love for that abbot and church, caused the same fence which they had broken to be rebuilt by his men of Middleton, in the year 1108 from the Lord’s Incarnation.

The custom of the ships #

It is a custom of this church, from the time of the lord Ordric the abbot, that from every ship of the city of Oxford which makes its passage through the water of the Thames near the court of Abingdon, that is, flowing towards the southern part, one hundred herrings are rendered every year to the cellarer in the manner due, or a fitting price for them, so that the oarsmen of the ships bring the same to the cellarer unasked, namely from the time of the Purification of Saint Mary (2 February) until Easter. And if any of them is found to have withheld this custom, the cellarer by right detains such a ship, so that it may not pass by water, against the church, until he does right by him.

In the time of the lord Faritius the abbot, the boatmen of the aforesaid city attempted to snatch this custom away from the church; but the same abbot soon checked them from this rashness by a just plea, so that he appealed the same to king Henry, and the king by his writs commanded his justices and the sheriffs of Berkshire and Oxfordshire to do right justice in the matter, lest the church should any longer be without its custom of this kind. And so, the same king reigning, in the eleventh year of his rule, when Thomas of Saint John and Richard of the Mount were appointed sheriffs of Oxfordshire, a plea was held on this matter at the same city of Oxford, in the house of Harding the priest, and by the common decree of the chief men of the same place it was adjudged that the church of Abingdon made a just claim, and that it ought to be paid every year by the shipping of the whole city.

Also in the year following this, Ralph the cellarer of the same, when the chief men of Oxford had been gathered, complained that from certain of their boatmen he had not yet had the custom already decreed. When they had at once been summoned, it was commanded that the boatmen pay the cellarer’s due to the same church openly. And so it was done, all who were present being witnesses. Present at this plea were Richard of the Mount, then sheriff, Walter the archdeacon, and many others.

The church of Peasemore #

Richard and his son Philip of Peasemore have a church in the same vill, which they caused to be dedicated, and a cemetery there to be blessed, by the lord Osmund the bishop, in the time of abbot Rainald. But the parish of the same vill belongs by ancient right to the church of Childrey. And although the chapter of Abingdon and the priest of Childrey were absent, yet that dedication was celebrated. Wherefore afterwards in the time of this abbot, a question having been raised about it, the father with the son, who had been the authors of this deed, promised to render in amends two shillings each year to the monks of Abingdon, and two acres to the church of Childrey.

The church of Kingston #

The church of Kingston is subject to the parish church of Wytham, and this by ancient right. Therefore when the church of Kingston itself was being dedicated with its cemetery by the lord Osmund the bishop, two of our monks, namely Alfric, once prior, and Modbert, standing there in place of the other brethren, challenged the bishop for the customs of the mother church which is at Wytham. At that time Rainald presided over the church with the rule of abbot. And so, this claim having been made, it was afterwards agreed by the chief elders of the aforesaid vill, namely Ralph of Bakepuz and Adelelm, that sixteen pence, that is, two orae, should be given yearly to the church of Abingdon at Pentecost by both of them, and likewise to the church of Wytham one acre from each, one pig, and one cheese. But when Ralph died and his son Henry succeeded him, he neglected to pay the aforesaid agreement. But when he had been taken from this life by an unexpected death not long after, his brother Robert became heir to his possessions. He, coming to Abingdon in the Lenten season, when king Henry then reigned and the lord Faritius was abbot, promised before many witnesses that he would thenceforth render the aforesaid agreement.

Letters of the bishop concerning the church of Kingston #

Roger, bishop of Salisbury, to Adelelm of Kingston and Robert of Bakepuz, greeting.

I command you to render to the church of Abingdon the dues which you owe it for your church of Kingston. And unless you do so, let Ilbert the dean forbid the divine office at Kingston.

At Westminster.

A certain dead woman #

It happened also in those days that the priest of the manor of Pusey unlawfully buried a certain dead woman, a parishioner of the church of Wytham, at his church. But through this abbot, in a chapter of the priests then assembled at Abingdon, a declaration having been put forward, it was decreed that the same body, already buried, ought to be exhumed by the priest of Pusey and carried back to the church of Wytham to be buried; an oath that it was the same person in question having first been made by him. And so it was done, namely in the fourteenth year of king Henry.

Walkelin Visus-Lupi #

Walkelin also, surnamed Visus-Lupi, holds land of the king near Boxford, the ecclesiastical dues of which land belong to the parish which is in the aforesaid place. When the same man withdrew these dues, the just claims of this abbot having been heard, he gave his consent, and quitclaimed for ever to God and Saint Mary and the aforesaid abbot all that he had held against them, and promised that the church of Boxford should have all its customs from his holding from that day for the rest of time, as well as it ever had; namely in respect of gilds, of wax, of the anointing and visitation of the sick, of the bodies of all the dead of his land to be buried, and of each of the other customs belonging to the church.

The mill of Langford #

About the same time died Ansfrida, whom king Henry himself had had as a concubine before he assumed the monarchy of the realm, by whom he begot a son, Richard by name, and for this reason she was buried by the brethren with a notable burial, namely in the cloister before the door of the church, where the brethren enter the church and go out. Wherefore William her son, whom she had borne to Anskill her husband, now dead, before the birth of the aforesaid king’s son, granted the mill of Langford, which had belonged to his own estate by right, rendering thirty shillings, situated at the bridge of Oxford and hitherto adjoining Bayworth, with all its appurtenances, to be held for the monks’ own use. And that this might stand firm for ever, the same William placed the gift of this grant upon the altar of Saint Mary.

Witnessed by the lord Faritius the abbot and the whole convent, and Fulk the king’s son, and Richard the tutor; and by the testimony of many others.

The death of abbot Faritius #

But after the death of abbot Faritius the same William complained to the king, then in Normandy, about the aforesaid mill, namely that the church held it by force of the aforesaid abbot’s power rather than by his own will. Wherefore he was put in seisin of it by the king’s command. But afterwards, when a delegation of the monks through Walter, the chaplain of William of Buckland, let the king know the truth, he ordered the church to be reseised. Wherefore afterwards William himself of Seacourt, acknowledging his injustice, corrected what he had done, so that in the chapter he quitclaimed for ever every claim concerning the mill itself, and in the church confirmed it by a staff laid upon the altar of the Lord.

The land of Stoke #

Geoffrey of Malbenceio, with his wife Ermentrude, in the chapter before abbot Faritius and the whole convent, granted to this church in alms one hide in his vill of Stoke, to be held thus freely for ever from every burden and his service, except only the king’s geld, as he himself had ever most freely held it. From his meadow he also granted four acres, and likewise freedom for all the monks’ cattle to go in his pastures in common, and for their pigs without pannage in his wood, as the monks themselves should wish; and of taking from that wood as much as should be needed for the needs of their court. Not long after, when his son Girard had come from beyond the sea, in his presence, and with his wife Ermentrude, he took the monastic habit, and to his aforesaid gift he added a half hide in the same vill, Girard himself, with his mother, confirming this before his father. Moreover, for love of his own father he gave himself to this church, so that if he should wish to become a monk, he would take it from no other place than this, and if he should perchance die a layman, and this should happen in England, he should have burial here, with a third part of all his money which he should then have in England. But if that should happen in Normandy, yet a third part (as has been said) of his money in England should be the church’s. In the same agreement his mother also gave herself in all respects. And likewise his men, Robert son of the aforesaid Geoffrey, William his son, Geoffrey his nephew, William his nephew, Warin his steward, Ralph of Munteney, Turstin the knight, who also were present as witnesses to these things.

Sparsholt #

Near the hill where one climbs up to the White Horse, this church has possessed from ancient time in demesne a manor called Uffington, adjoining which lies a vill of ten hides belonging by right to the church, which they call Sparsholt. A knight named Anskill held this of the church, in the time of abbot Rainald, for the service of one knight. But it happened that he afterwards incurred the enmity of the abbot himself and of the younger king William to such a degree that he was placed in the king’s captivity and remained there. Wherefore the king, soon laying hands on the church’s possession, gave it to Turstin his dispenser. When he died, his son Hugh succeeded him in it on the same terms through the king. And there was in this business what most grieved the abbey. For no service was rendered for it in the manner of the knights, and if at any time geld was levied by royal command, to the value of a halfpenny, the aforesaid Hugh refusing to render it, the men of Uffington were compelled to pay even his geld with their own. When the venerable father Faritius, afterwards ruling the abbey, learned of this injustice, now to the king, now to the queen, now to the counsellors of the realm betaking himself many times, by petitioning and by giving gifts he brought his labour to this end, that by diligent effort he obtained for the liberty of the church both the land itself and the homage of Hugh himself, with the ancient service and the geld of his ten hides, sixty pounds of silver being given to the king. The king’s letters on this matter are as follows:

Charter of the king concerning Sparsholt #

I, Henry, by the grace of God king of the English, by the counsel and assent of Matilda my wife and of my barons, both prelates and laymen, restore and grant and for ever confirm to God, and to the church of Saint Mary of Abingdon, and to the abbot and monks of the same monastery, the ten hides in Sparsholt, which is also called by another name Flagaflora; namely, those which Hugh son of Turstin, dispenser of my court, holds at present.

Wherefore I will and command that Hugh himself, and whoever shall have them after him, do homage to the church and the abbot for them and fealty. And that he do for them such service to the aforesaid church and abbot as was done by Anskill of the same church in the time of king William my father and in the time of Adelelm, abbot of the same place. And this I do for the souls of my father, of my mother, and of my brother king William, and of my soul, and also for the salvation of my wife Matilda the queen, and of all the faithful departed of God, and I confirm and sign it with my own hand, the underwritten witnesses.

I, Henry the king, have signed this restoration and gift.

I, Ranulf, bishop of Durham, was present.

I, John, bishop of Bath, was present and confirmed.

I, Hervey, bishop of Bangor, was present.

I, Robert, bishop of Lincoln, was present and confirmed.

I, Roger, bishop-elect of Salisbury, was present and confirmed.

I, William of Warelwast, was present.

I, Waldric, the king’s chancellor, was present and confirmed.

I, Grimbald the physician, was present.

We, the stewards of king Henry, Eudo, Roger Bigod, Haimo, were present and granted. I, Urse d’Abetot, was present.

I, Walter fitz Richard, was present.

I, Roger d’Oilly, the constable, was present.

This was done in the year of the Lord’s Incarnation 1105, in the thirteenth indiction, and in the fifth year of the most serene king Henry, in the same king’s court at Romsey.

And so in the same year the same Hugh came to Abingdon, and did homage with fealty to the lord abbot Faritius and to the church for the same land, to this tenor: that he himself should do every service which Turstin of Turberville, and after him Anskill, did under abbot Adelelm. When this pact had thus been confirmed, the same Hugh asked the abbot and monks to grant indulgence to him and to the soul of his father, because they had long acted against their will concerning the land itself. When the brethren had consented to his prayers, he took the Gospel-book in his hands, and promised for the things granted to him that every year both he himself and all his posterity should bring five shillings to Abingdon at the Nativity of Saint Mary (8 September), and give them to the monks of that place. Present in testimony were Richard son of Reinfred, Aredus the king’s falconer, and many others.

The land of Lea, which William the chamberlain holds #

Near the borough of Abingdon there is a knight’s holding called Lea; this William, the king’s chamberlain, of London, held, but he was unwilling to render for it any knight’s service or homage to the lord abbot Faritius when he had first taken up the abbacy. And it happened meanwhile that king Henry, against his brother Robert, count of Normandy, who was coming against him into England with an army, directed the expedition of his whole realm. Then the abbot, demanding from William the presentation of a knight and not obtaining it by his insistence, prudently endured it, and himself supplied another knight in his place. But when the king was united to his brother in confirmation of peace, the abbot’s witnesses having been brought forward before him, that this possession had found a knight in the time of the elder king William and of abbot Adelelm, but now was openly retained for the reigning king Henry when he stood in need of one, he caused this matter to be debated so long in the presence of wise men that he could deny neither point, but was forced by true reasoning to confess that it was so. Whereupon, when by the law of the land the decree had gone forth that he deserved rightly to be made deprived of the land, by the intercession of the good men who were present, he restored that land to him on this tenor: that William became his man, and gave ten pounds in amends, and must do the service of one knight in every place where the other men of the church do the service of knights, and must never sell that land to anyone, nor pledge it, nor give it in fee, nor in fee-farm. He must also provide pasture on that land for the abbot’s men who are situated there on every side, as it was in the time of abbot Adelelm; and William must have the abbot’s customs for the pastures which his predecessors had, who were in the time of abbot Adelelm and of his predecessors.

This was done before these witnesses: Nigel d’Oilly, Hugh of Buckland, William the sheriff, Ralph Basset, and of many others.

Bidden #

On the same day abbot Faritius also pleaded against Gocelin of Rivers for the service of one knight of Bidden. The same man said that he ought to do service not for one but for two knights, for the fee which he held of the church; and the abbot and his men said that he owed the service of three knights. At length, however, he gave gage both for the service and for the right to the abbot, and affirmed, and altogether granted that he both ought and would henceforth do the service of three knights.

And this was done in the chamber at Abingdon before abbot Faritius by the testimony of many.

Bradley #

On the day on which the aforesaid plea came to an end, before the same witnesses of that plea, William of Jumièges restored and quitclaimed to abbot Faritius five hides of land, which abbot Rainald had unjustly given him, because they were of the demesne, in the vill of Childrey, in the place called Bradley, and all that was in that land he granted to the abbot.

One hide in Hanney #

Likewise, in the same year Rainbald, a knight of the abbot of Abingdon, restored to abbot Faritius one hide of land in Hanney, which Thorold then held at interest for twenty-four shillings; and one mill near Marcham, which then rendered twelve shillings; and one meadow. On this tenor he restored these things to him wholly and quietly and for all time without any claim, so that he might hold the other things which he then held of the abbot for the accustomed service. And these he restored because he had these and many more of the demesne of the monks, without the consent of the king and of the monks, and the king restored to the church and the abbot all the demesnes as they had been in the time of abbot Adelelm.

This restoration of Rainbald was made into the hand of abbot Faritius of Abingdon, before Serlo abbot of Gloucester, and before many other witnesses.

William, son of abbot Rainald #

In the same year also William, son of abbot Rainald, restored to the aforesaid abbot Faritius one hide in Appleford, and another in Middleton, and one wick which is situated in the provostry of Marcham; and because they had been judged to be of the demesne, he quitclaimed them to the same abbot for all time from every claim. And of the church of Marcham, that just as his predecessor Alfric the priest served in the service of the abbot and monks, so he also should serve in all things as long as he lived in the same service, and after the end of his life should make no man his heir in it, or in the land of Garsington which he then held, nor, if he should take a wife, should he endow her of these in any way; but when he was dead, he should surrender all things to the church, to the abbot and monks, quit and free. Whereupon he gave his faith and found sureties for the same abbot. But when not many years had passed, he came to Abingdon, driven by the infirmity in which he died, and took the monastic habit there, and restored the church which he had held, and the land of Garsington, to the church and to abbot Faritius and the monks, quit and free.

One hide at Cerney and a half-hide at Moor #

Turstin also, son of Rainald of Saint Helen’s, had had through Modbert the monk one hide at Cerney and a half at Moor, which he quitclaimed from every claim for the rest of time in the presence of abbot Faritius. And the same man asked the abbot to permit him to have his mill at Marcham; and the abbot granted this to him on this tenor: that he should so manage that mill of his that the abbot’s mill in that vill should suffer no loss in anything.

The land of Hanney #

Hugh of Buckland had long held undeservedly, through Modbert the monk, land which Wulfwi Bullokesege had once taken through agreement of Abingdon to be held for a time, namely in the vill called Hanney. Wherefore, greatly revering the authority of this abbot (who willingly let himself be admonished about this), he restored the same to the liberty of the church. But also a knight named Osbern, who hitherto had served him of it, became the man of the church and of the abbot, by pact of one knight’s service for each of the knightly duties.

The woods at Winkfield #

Walter fitz Other, castellan of Windsor, restored to abbot Faritius two woods, called Yirdle and Bagshot, at Winkfield, our vill, which had belonged to the church of Abingdon; but he had held them until now through this abbot’s predecessors, namely Adelelm and Rainald. This restoration he first made to the same abbot at the castle of Windsor; and afterwards at the Nativity of Saint Mary (8 September) he sent his wife Beatrice, with his son William, to Abingdon, that they might confirm at Abingdon what he had done at home. And so it was done.

Nigel d’Oilly #

Nigel d’Oilly held one meadow at Oxford, and one hide in Sandford, and another in Earncote, of the fee of Abingdon; but for a long time after the coming of this abbot Faritius to Abingdon he had done no homage or service for them to the church. Wherefore the abbot, pleading against him, brought it about that he did homage both to the church and to himself for the things which he held, and that on this tenor he should acknowledge the same in future: namely, that in every geld of the king he should acquit them, and serve the abbot everywhere as his lord. In the shrievalties of Berkshire and Oxfordshire, whenever the abbot shall summon him, he shall be ready to aid and serve him; nor shall he be excused from the church’s service unless the king’s business detain him. But if that is established, he shall send in his place some of his best men into the abbot’s service. Also if the abbot should happen to have any plea to be held in the king’s court, the same man shall be on the abbot’s side, unless it should happen that the plea is against the king. To the abbot coming to the same court he shall procure lodging; and if he does not find him a suitable one, he shall yield his own to his need.

A certain land in Oxford #

In the same month in which this case was debated, the abbot pleaded against the same Nigel d’Oilly concerning a certain small portion of land situated within the city of Oxford, namely in the street by which one goes from the church of Saint Michael to the Castle. Which land has belonged from ancient time to the manor of Tadmarton. But in the preceding time this had come into neglect, so that Nigel then rendered to the church no acknowledgment for it. And so, submitting himself to the abbot’s just claim, he afterwards received the aforesaid land from the church to be held on this tenor: that the gable customarily due of old should be paid for it, that is six pence, and Nigel himself should render it yearly at the Nativity of Saint Mary (8 September) to the collector in the same vill, as one who collected the other gable of the church there. Which plea was held upon the same land before many witnesses.

Walter Giffard #

Walter the younger count, surnamed Giffard, held a manor of seven hides called Linford, and it is by right of this church; but the count himself attempted to withhold the service due for it. Wherefore the diligence of abbot Faritius prevailed so far in this that the same count, before Roger of Salisbury and Robert of Lincoln and many of the king’s barons, became the man of the church and of the abbot; on this tenor: that from that land he should render in every way the service of one knight, in the same manner as the other knights of the church render services.

All these things were pleaded by command of king Henry at Oxford, in the house of Thomas of Saint John, and where the abbot then held his court, because that Thomas was his man.

Leckhampstead #

In contention of this kind no one so stubbornly set himself in the way of this abbot as Herbert, the king’s chamberlain and treasurer. For through abbot Rainald he had possessed one hide in Farnborough, likewise through Modbert the monk the portion of land in the same manor called Kingscombe, and the vill called Leckhampstead, and rendered no service for these. Wishing therefore, as has been said, that the oft-named father should confirm these gifts to him, he many times pressed him on the matter, through the queen, through the chief men of the realm, now the abbot, now the monks. But because it would be long to recount how much that man plotted against the church and the abbot because they resisted his will, these things being omitted, let us set forth the end of it.

Herbert the chamberlain #

When the aforesaid man learnt the abbot’s firmness in the defence of the church’s business, he himself came to Abingdon accompanied only by his friends, and promised to restore freely to the abbot himself and to the church the hide in Farnborough with Kingscombe, but also that he would thenceforth render the whole service of one knight for the land of Leckhampstead, and for this grant a mark of gold to be offered; provided only that the abbot and monks should be made benevolent on such tenor. To whose proposal the abbot then assenting, by the counsel of many wise men, both received the things which were offered for the church’s profit and use, and granted him to have the vill of Leckhampstead, he doing homage to the church and to himself, on the aforesaid pact.

Weston #

Abbot Faritius also granted to Robert, son of William Maledoct, land of four hides in Weston, to be held in fee, which his father had held of his predecessor. And this service he shall do for it, namely, that wherever the church of Abingdon does the service of knights, he shall do the service of half a knight for the same church: namely, in the guard of the castle, in expedition beyond and on this side of the sea, in the giving of money for a knight, in the guard of the king, and the other services, as the other knights of the church do; and he did homage to the same abbot. This land formerly did the service of three weeks only in the year.

One virgate of land in Drayton #

In the twelfth year of king Henry, Warin Mancus quitclaimed one virgate of land at Drayton and one dwelling-house in this vill, namely both from himself and from all his heirs, to the church of Saint Mary of Abingdon. And this was done before the lord abbot Faritius and before many witnesses.

Chirograph of Chesterton #

An exchange of lands, which is read below, was made by the consent of all the monks and of the good men of the church of Abingdon, between the lord abbot Faritius of the same church and Ansketil, his man of Tadmarton. The same Ansketil, with his son Robert and with his friends, came into the chapter of Abingdon, before the whole convent and the knights and serving-men of the church and many neighbours, and with his son restored into the hand of the abbot whatever lands and houses of the church and gardens he had previously possessed in any way in Tadmarton; and both he and his heirs called them quit from every claim for all time. And the abbot, by the consent of all the monks and the authority of the knights, gave him in exchange for it the land of Chesterton, with all things pertaining to it, to be held in fee by hereditary right; so that just as he had held that of Tadmarton in fee, so he should have that of Chesterton; and all that service which he did to the church of Abingdon for Tadmarton, all that he should do for Chesterton. Now the land of Tadmarton acquits itself in the king’s geld for five hides, but Chesterton for one hide only. And because it was burdensome to the abbot and monks to render so much geld, Ansketil gave the whole tithe of all the crops of his demesne of Chesterton to the church of Abingdon for all time, and his heirs after him for ever.

This was done in the fourth year of Henry, by the grace of God most valiant king of the English, on the day of the Nones of March (7 March), in the chapter of Abingdon, before these witnesses: namely the same abbot, Warenger the prior, Alfric and another Alfric, Halwin, Kitel and another Kitel, Sagar, Saric, Robert the deacon, Rainald, Nicholas, youths, Augustine, Milo, and William, boys, and others of the clerks, Robert the brother-in-law of Lambert the priest, Robert the priest of Marcham, and of very many other laymen, the same Ansketil with his son Robert, and Ansger his man, and of many others. And that this exchange might stand firm for Ansketil’s benefit, it was confirmed by two sealed writs of Henry, count of Warwick, of whose fee Chesterton is. Of which seals one is in the treasury at Abingdon, and Ansketil has the other.

Charter of the earl of Warwick concerning the same land #

Henry, count by the grace of God of Warwick, to Faritius abbot of Abingdon and all his monks, greeting and friendship.

Know that for the love of God and of yourselves I have granted that exchange which you made with Ansketil your man for Chesterton, for his land of Tadmarton, namely on this tenor: that just as he held that of Tadmarton of you and served, so he may hold of you and of your successors that of Chesterton, and serve the church of Abingdon for all time.

This was done before these witnesses.

On the count’s part: namely Herlewin the priest, and Wih the chaplain, and Robert the steward;

And on the abbot’s part: Alfric the monk, Berner and Rainald and Ansketil, and another Rainald, knights;

In the presence of the count and of the abbot in the vill of Bragels, in the fourth year of Henry most valiant king of the English.

Turstin of Saint Helen’s #

To Turstin also of Saint Helen’s the same abbot exchanged, for the land which is contained as one goes leftwards from the bridge of Ickford to the church, with all things adjoining it, the land which adjoins the old channel, namely in the place which in English is called Helenstow, lower down.

Berner the knight #

And to Berner, for the land which is on the right as one goes from Barton towards the court, the land called Blagrave, with the dwelling which had belonged to Geoffrey the mason.

Henry son of Oin #

He also made Henry son of Oin heir of all that had been his father’s while he lived, on this tenor: that he should in all things do the service of one knight. And of the hide which he has in the vill of Drayton, which is of the demesne of the church, if the abbot should wish to take it from him, let him restore an exchange to him for it.

Godric of Chalgrove #

Egilwin son of Godric of Chalgrove concealed from abbot Faritius how much land he had. For he said that he had only twelve acres in the field, as had been agreed with him in the chapter of the monks. But the abbot himself, having made a certain inquisition into this, found that this was otherwise, and that he had held much more land with the aforesaid twelve acres; wherefore it was adjudged for this offence, in the court of the same abbot, that the aforesaid man should render six sesters of honey every year, just as before he had rendered two, and should pay the other services as he had done before for the monks’ use.

Roger Maledoct #

Roger Maledoct with his wife, named Odelina, came into the chapter of the monks of Abingdon, and for the remedy of their souls gave to Saint Mary and to this church the land with the houses which they had in Oxford; and they made such an agreement for the end of their life, that when either of them should die, they should order themselves to be brought here to be buried, and should give to the church then a hundred shillings of their goods for their soul. Which agreement was made in the presence of the lord abbot Faritius, under the testimony of these laymen, Rainer the physician, Turstin Basset, and very many others.

Ermenold the burgess #

Ermenold the burgess of Oxford held of abbot Faritius the wick which is beside the bridge of Oxford for forty shillings gable; and it happened that he withheld the gable for one year. Wherefore the abbot in the following year, at harvest time, ordered whatever money could be found on that land to be distrained, and the land to be held. But Ermenold himself sent to the abbot on his behalf Walter, archdeacon of Oxford, and Richard of Stanlake, and received back his money on their pledge, on the day appointed for pleading and for discharging the pledge. The appointed day afterwards came, and neither the pleader nor the pledge to be discharged appeared. Wherefore the abbot, having summoned the aforesaid pledges, raised a question about the matter that had occurred. And because they were his familiars in love, by their mediation it was arranged between them and Ermenold himself that this man should seek the abbot’s mercy, and should grant this of his possessions to the abbot and the church of Abingdon: that whatever land he had by his procurement in the borough and outside the borough, whether his own or put in gage, yet which was not the king’s, a baron’s, or a bishop’s, the church should have the whole of it together. And the creditors of the land, if they could redeem their land from the abbot out of gage, should receive it; but if not, it should remain to the abbot and monks. But the abbot granted to the same man that if he wished to become a monk, he should make him a monk in Abingdon. And if he preferred to live as a layman in the vill of Abingdon, a suitable dwelling should be procured for him, and the food of one monk and of one serving-man should be given him.

This was done in the aforesaid house of Ermenold, his wife and his son William consenting, before the aforesaid Walter and Richard of Stanlake, and many others.

But afterwards also it was shown and granted in the Portmannimot in the same manner and by the same agreement.

The tithe of Offenton #

At the beginning of the fifth year of king Henry’s reign, William of Suleham gave to God and Saint Mary and to abbot Faritius and the monks in Abingdon the tithe of his vill which is called Bulehe, namely on the day of the Assumption of the same Saint Mary (15 August). On the same day he also confirmed the gift of the other tithe which he had given before of the vill of Childestun, which belonged to the inheritance of Leodselin his stepdaughter, the girl herself granting the gift before the monks, and with the same William and with her mother laid it upon the altar, before these witnesses: the aforesaid abbot and the whole convent, John the brother of the same William’s wife, Humfrey his knight, Hugh Conred.

A certain tithe in Hanney #

Osbern, nephew of Modbert the monk, once provost of the abbey, promised to give every year to God and Saint Mary and the monks in Abingdon his tithe of the land which he holds of Hugh of Buckland, which was formerly Bullokesege’s, in the vill of Hanney; namely, of the profit of his demesne plough-team, of lambs and of piglets.

The tithe of Turold in Hanney #

Likewise Turold of the same vill gave to God and Saint Mary of Abingdon, before abbot Faritius and the whole convent in chapter, the tithe of all his possessions: namely of piglets, of lambs, of fleeces; but of the tithe of his plough-team he made this disposition only, that he should grant two parts of that tithe to this place, but the third part to the priest serving him. His wife Hulina consenting to and confirming the same, and his son William. And this gift he gave in the fifth year of king Henry.

The tithe of Offenton #

In the same year, when abbot Faritius had come to his vill of Uffington to bring to completion the church work which he had there begun in stone from the foundation, his men of the same vill assembled and offered, by common devotion and grant, their tithe of the whole of that vill to Saint Mary and to the abbot himself in the place of Abingdon, and from him for the rest of time; namely, that the abbot might the more eagerly complete the building of the same church out of his own, and that they might be numbered in the fraternity of the place.

When the abbot had heard this petition, he inquired whether the tithe was given to the church of the same vill by those men of old; unwilling namely to diminish its right by any gift offered to himself and his place; and it was said that this was the custom of the vill, that from each virgate twenty-four sheaves should be given to that church counted as tithe. Knowing this, the abbot ordained before those men that just as they themselves had wished and offered, he should receive their tithe; that determination being assigned between the abbot himself and the church of the same vill, namely, that at the time of gathering the tithes the abbot himself should send to Uffington whom he wished of his men, and he should receive from each, according to each one’s holding, the right tithe; and after all of it had been collected, from each virgate of that vill he should assign to the priest of that church as many sheaves as we said above were due to him, but should keep the rest of the tithe for the abbot.

Drogo was also present there, who held three hides of land in the same vill of the fee of Robert of Breteuil, and for his tithe promised to give two shillings every year, until he could redeem from that place, with the aid of the same abbot, the tithe of that land which he had there, which had been given by his aforesaid lord; namely, to the canons of Saint George of the castle of Oxford. When all these things had been pledged into the abbot’s hand, he granted to all of them, on the part of himself and of the whole convent of Abingdon, the benefits of the same place, in the presence of these witnesses, Richard the reeve of the same vill, Mantin, and many others.

The tithe of William of Wechenesfeld #

William of Wechenesfeld gave his tithe of all his substance to Saint Mary and to the monks in Abingdon, namely of three hides in Wechenesfeld and of two of Boxford, except one acre which adjoins the church of Boxford. This gift he gave in the presence of the lord abbot Faritius, in the eighth year of king Henry.

The tithe of Eaton #

Roger also, son of Alfred, gave his tithe to God and to this church of his vill of Eaton, which is next to Cumnor, namely of his demesne, and also of his fisheries adjoining there. And he promised that he would act so with Osmund and his other men of that vill, that they also should likewise grant tithe to this church of their holding, before these witnesses, Warin the chaplain of Milo, Wino, and many others.

A certain tithe at Wallingford #

Also at the feast of the Nativity of Saint Mary in the ninth year of king Henry, Aldred and Luured, men of the church of Wallingford, gave their tithes to the monks of this church, namely of all their cattle and of the cultivation of their fields, in the chapter, before the whole convent.

The tithe of Broughton #

A certain knight also, Ralph by name, in the chapter before abbot Faritius and the whole convent, gave the whole tithe of his vill of Broughton to God and Saint Mary, and laid the gift of this thing upon the altar of Saint Mary in confirmation. And he promised that he would ask his lord Robert of the Isle (of whom namely he held that land), so that by his permission and grant he might confirm this, that this church might the more firmly possess his tithe by the gift in future; and this was done in the ninth year of king Henry. And these witnesses were present: Milo the priest, Warin of Favarcis, Lambert, and many others.

A certain tithe in Benham #

Hugh son of Witgar of Benham, with his wife, received the fraternity of this place at the Nativity of Saint Mary in the tenth year of Henry, and gave his tithe to God and Saint Mary to be held for ever, and made an agreement concerning himself and his wife that after death they should rest here.

A certain tithe in Wantage #

A certain knight also, named Gilbert Basset, made a monk in this church of Abingdon of one of his sons, named Robert. With whom he also gave in perpetuity a certain tithe of the land which he has in the vill which is called Wantage, for the use of the poor, and one wey of cheese from his wick, and the tithe of fleeces and of lambs. And he used to give tithe of the colts which he had from his stud at Bicester.

The works of abbot Faritius, and especially concerning the church #

Once, when the venerable father Faritius was laying the foundations of the monastery building of Abingdon, great and most beautiful, and while he was visiting the work after his custom and sedulously admonishing the workmen to attend to their works, one of his fellow-brethren said to him flatteringly: O venerable father, how great are the foundations which you are laying, which beyond doubt will not bring the work to completion without very great cost. If therefore it should please your beloved fatherhood, we would most willingly grant you, with united will, a fourth part of our common bread, weighing forty pounds by the stater, for the completion of the work begun. When he heard this, that most mild of men refrained from giving an answer on the matter for the present. But on the following day, when the convent of the brethren had been gathered in the chapter after the custom, the abbot, not forgetful of the promise, asked the convent’s consent on these things, which all who were present with one voice joyfully acclaimed as worthy to be done. The kindly shepherd therefore, perceiving the most devoted spirit of the flock committed to him, with a countenance joyful as ever, at once broke out in words of this kind: O brethren and fellow-soldiers most dear in Christ, I call the Most High to witness to you that neither of the aforesaid stater of your bread, nor of your other customs, so long as the breath of life shall sustain me, will I in any wise break the tenor; nay rather, restoring what has been dispersed of the house committed to me so far as I can, and carefully preserving what has been restored, I will add to the aforesaid measure of bread the weight of half a mark, so that whatever shall remain over from those who dine may be reserved to be spent on the needy in a work of mercy. Which gift, lest any of the abbots succeeding him in future should presume to infringe it, he forbade under the name of Almighty God, and solemnly anathematised all infringers in the convent.

But after an interval of time had passed, when the same venerable father Faritius was strong in the pursuit of good works in the church committed to him, by the instigation of the devil (who is ever the rival of all good things), through the agency of certain men who laid snares for our father, namely William the precentor of the same church and Pondius, a general murmuring arose in the convent about that venerable man, because, as it seemed to them, the portions of cheese had been altered from the institution of our holy father Æthelwold, and lessened; which, as rumour grew, was spread abroad to the notice of the king. The king therefore (as he was ever a lover of peace), so that the aforesaid commotion of the brethren might be entirely extinguished, sent Ralph archbishop of Canterbury and Roger bishop of Salisbury and Hugh of Buckland to Abingdon; whom the venerable father, having received them honourably, addressed thus before the whole congregation in the chapter: Let it not be hidden from your excellence, men, brethren, lords, that never since I took up the burden of the pastoral office have I infringed the institutions of saint Æthelwold, as has been objected to me; but neither have I diminished the goods of the church within or without, but have ever laboured with all the striving of my mind to increase them, since I took up the office of rule. For the Lord did not send me to scatter what had been gathered, but to gather together what had been scattered; which also I have done, adding to the number of brethren first found there by me fifty-two brethren; the three poor strangers excepted, whom I appointed to be daily refreshed in memory of our Redeemer with the same bread and drink which the convent gave, with portions of cheese and two dishes, their hands and feet being devotedly washed by three brethren.

Then the archbishop: To all these things we give our assent, and we adjudge them to be observed by posterity for ever. But as for the portions of cheese, about which the dispute arose, tell us what you have resolved in your mind.

The abbot to these things: Let it not be unknown to your holiness that the institution of saint Æthelwold does not suffice for this, that such portions should be as they were when they were far fewer, since by the will of God the number of the brethren has been multiplied. Nevertheless if it shall please all in common that the weight which was formerly distributed every ten days should now, for the increase of the congregation, be measured out every five days to the cowled brethren only, in the refectory and also in the infirmary, together with the three paupers aforenamed, we will provide, with your goodwill, excellently well that it be observed for ever. The refectorer therefore, receiving the aforesaid weight after the custom on the fifth day, shall distribute it only to those whom we have named, every five days, as has been said.

Then the archbishop: We would adjudge all these things praiseworthy and to be observed, if the abbot’s table, and those of guests and of the brethren whom he shall invite, should not share in the aforesaid weight.

To whom the abbot: For my successors the abbots I have provided to this extent, that he may possess forty-six weys yearly for his table.

Then at last the archbishop, and R. of Salisbury, with all who were present, considering the abbot’s providence and also his benevolence towards the convent, adjudged all these things, as aforesaid, to be firmly observed by posterity for ever without any diminution whatsoever, by their authority. At the request therefore of abbot Faritius and by the unanimous assent of the whole convent, Ralph the venerable archbishop of Canterbury, and Ro. bishop of Salisbury, and the same aforesaid father himself, vested in stoles with the whole convent of priests, with candles lit, laid all future violators or diminishers of this institution under solemn anathema; the other brethren of the lower order acclaiming in subdued voice, Be it done, be it done, be it done.

These are the wicks which must supply so many weys:

From Shellingford, thirty weys.

From Robert’s wick, sixteen weys.

From Lakings, ten weys.

From Thrupp, four weys.

From the two wicks of Goosey, twenty-eight weys.

From the wick of Cerney, sixteen weys; and from Herbaldun, ten weys. The sum, one hundred and eleven weys.

The total of sticks of eels #

From Culham, twenty sticks.

From Ascelin, twelve sticks.

From Thrupp, seven sticks.

From Alexander Blundel, eight.

From Swinford, sixteen sticks.

From Witeley, twenty-four sticks.

From Herwaldun, eight sticks.

The works of abbot Faritius #

Nor must it be consigned to oblivion that the aforesaid abbot Faritius caused that part of the church which is called the nave of the church, with two towers and the chapel of Saint Mary Magdalene, the parlour with the chapter-house, the dormitory with the refectory, the abbot’s chamber with its chapel, the cloister with the kitchen, to be built in his times. For all the buildings which the aforesaid abbot made he caused beams and timber to come from the region of the Welsh, with great cost and heavy labour. For he had six wains for this, and twelve oxen for each of them. The journey of going and returning was of six or seven weeks, for they had to pass by Shrewsbury.

The churches bestowed by the lord Faritius #

These are the churches which the lord Faritius bestowed: namely, the church of Saint Martin of Oxford, and the church of Marcham, the church of Uffington, the church of Wytham, the church of Cuddesdon, and the church of Newnham.

The ornaments of the church #

He also bestowed these things for the ornament of the church. Two arm-reliquaries of polished silver and gems. A small silver casket. One Gospel-book. Five chalices. One paten without a chalice; one silver flask gilt. Three censers, one of silver and two of gilded copper. Two silver incense-boxes. Two pairs of basins of silver; one small vessel in the manner of a paten, in which the hosts are brought in the refectory for the Holy Communion. An image of Saint Mary. Three chasubles. Three stoles without maniples, and one with a maniple, worked with orphrey. Three albs of silk, with only one amice; and ten other linen albs adorned with a stripe. Four dalmatics. Three tunicles. Twenty-nine copes; of these sixteen with tassels, the rest still without them. Two small palls before the altars and fourteen palls hanging through the church. Seven curtains. Six carpets. Six dorsals. Eleven bankers hanging through the choir on festivals, and one for sitting upon. Two pairs of candlesticks of silver, and one great one of seven branches. Two larger bells for ringing, and three smaller. A pyx of silver, for the eucharist. He also gave two great dorsals which hang in the choir on the principal festivals, one of the ten virgins, the other of the history of Job.

The chamber of the monks #

To the office of the chamber he added the vill called Childrey, except thirty-two shillings which pertain to the monks’ kitchen; and of the other rents which he himself acquired, sixty shillings. The aforesaid pence are rendered thus: from Fencott, that is from the land of Adeline of Ivry, thirty shillings; from the land of Henry of Albini, twenty-five shillings; from Agelunard of Colebrook, five shillings.

Alms #

To the office of almsgiving he added six shillings, which are rendered from the land of Alfric of Botley at Oxford outside the borough. The son of the same Alfric, named Ælfwine, quitclaimed this land to abbot Faritius and to the church for ever. He also gave one mill called Henora, and two parts of the tithe of Newnham, of the demesne, and five hides at Wrda, quit of every plea and service, and the land which Hugh son of Richard gave for the soul of his father, rendering fifteen shillings.

The refectory #

To the office of the refectory, the tithe of Chesterton valued at eight shillings.

For parchment #

For the purchase of parchment for the renewal of the church’s books, he granted the tithe of Dumelton, which is worth thirty shillings a year.

The anniversary of abbot Faritius #

On the day on which the convent first took up their grant in the new chapter-house, the aforesaid abbot Faritius offered to the same convent rents of twenty-seven shillings, which by his industry he had acquired in the city of Oxford, as a largess of charity; namely, from the land of Roger Maledoct fifteen shillings, and of Peter once sheriff nine shillings, and of Dermann three shillings; and he commanded the cellarers that every year, in memory of this thing and of the time, they should from this gift serve the convent abundantly, that the execution of his labour might be both for those present and for posterity a recompense of brotherly liberality. But because no one knows the end of his life, the same father, solicitous for himself, exhorted the brethren that after his death this same charity should be continued on the day of his anniversary; For considering, said he, that in the anniversaries of my predecessors nothing of this kind has hitherto been allotted to your uses and to their memory, I therefore beseech you to keep me in mind when that time shall have come.

The infirmary #

Because the infirm brethren and those who had need of being let blood were without fire, the same abbot Faritius, with the consent of the whole chapter, granted them all the rents of the underwritten dwellings which he himself had bought in Oxford; so that, when it should be necessary, a supply of fire might be at hand for the infirmary. And this he granted for the redemption of his soul and out of compassion for the infirm, and whoever should make this void he anathematised.

These are those dwellings with their rents:

The land of Wulfwi the fisherman, five shillings and eight pence.

The land of Ruald, five shillings and two pence.

The land of Dermann the priest, seven shillings and two pence.

The land of Coleman, eight shillings.

The land of Edwin the moneyer and of his brother, five shillings.

Let him therefore be held a stranger to God and deprived of His kingdom for ever, who should take away from the infirm this benefit bestowed.

The excommunication #

Since therefore the venerable man (of whom we have already said much), abbot Faritius, presided over this church by right of abbot, he adorned it with many and various things by his industry. When the brethren subject to him in Christ saw this, and, setting before the eyes of their mind the negligences of certain of his predecessors, greatly feared the wickedness of future shepherds if (which God forbid) they should not be good, they often besought him to launch against them a most grievous curse, by whose act or counsel should be taken away those things which he himself had procured for this church. Benignly embracing their prayers, by the authority of the Holy and Undivided Trinity, and by invocation of the blessed Mother of God and perpetual Virgin Mary, and also of all the elect of God, he excommunicated for ever and sequestered from the fellowship of all the faithful all who should violently or fraudulently or by any effort take away anything after his death from the things which he himself or those who loved him while he lived bestowed upon this church, unless they repented by public satisfaction and restitution; these three conditions being excepted: the redemption of captives, and the defence of this church, and the necessity of famine.

This abbot Faritius did, and ordered these things to be written, lest posterity should excuse themselves by ignorance; binding also with a perpetual curse those who should arrogantly or fraudulently abolish them.

The relics of this church #

The names of the saints of the underwritten relics which are in the church of Abingdon, sought out by Faritius the abbot of pious memory, together with the elders of the same church, in the year of the Incarnation of Christ 1116.

Of the sweat-cloth of our Lord Jesus Christ, and of His cross. A particle of the nail of His crucifixion, of His table, and of His sepulchre.

The apostles #

Of the bones of saint John the Baptist.

Of the beard of saint Peter the apostle.

Of his cross, and of his garments, and of Paul the apostle likewise.

A bone and a tooth of saint Andrew the apostle, and of his cross.

A bone of saint James, the Lord’s brother, and of his garments.

A bone of saint Bartholomew the apostle.

The martyrs #

A bone of saint Stephen the protomartyr, and of his stole and dalmatic, and of his hairs, and of the stones wherewith he was stoned.

Of saint Vincent, the arm and the hip-bone, and part of the shoulder-blade, and a rib of him.

Of saint Laurence, deacon and martyr, a finger, and part of his rib.

Of saint Victor the martyr, his arm, and a whole rib, and part of another rib, and many other bones.

A finger and a tooth of saint Sebastian the martyr.

Part of the lesser bone of the arm of saint Denis, and his finger.

A tooth and a finger of saint George.

Of the head of saint Pancras the martyr.

Of the arm of saint Firmin the martyr.

A finger of saint Hippolytus the martyr.

A tooth of saint Eusebius the martyr, whose memory is on the nineteenth before the kalends of September (14 August).

Bones of the Innocents.

Of the shirt of saint Edmund, king and martyr, bloody, which he had on at the hour of his passion, and of his wooden coffin, and of the case of his pillow, and of the box shavings with which it was filled.

Of saint Edward, a very great part.

Of these holy martyrs: John and Paul, Tiburtius, Valerian, Cosmas and Damian, Fabian, Simplicius, Nereus and Achilles, Symphorian, Cyriac, Sixtus bishop and martyr, Christopher, Boniface, Leodegar, Eustace.

Saint Chad #

The confessors #

Of saint Chad, bishop and confessor, the head, and the jawbone, and an arm with other bones.

Of saint Aldhelm, bishop and confessor, of his head, and a tooth, and part of the shoulder-blade, and his whole hip-bone.

Of saint Æthelwold, a whole shoulder-blade, and an arm and a finger, and of his hairs.

An arm of saint John Chrysostom.

Of a rib and other bones of saint Bertin the abbot.

Of the beard of saint Cuthbert.

Of a rib of saint Audoen.

Of these confessors, bones:

Of the hand of saint Martin; of Nicholas, Silvester, Gregory, Benedict, Maur the abbot, Germanus the bishop, Augustine, Ambrose, Medard, Vedast and Amand, Gaugeric, Winwaloe, Wandregisil, Wilfrid, Columban, Samson, Hilary.

A rib of saint Swithun, Birinus, Machutus, Sulpicius, Guthlac, Caurentinus, Judoc, Giles, Leonard, Anthony, Macharius, Columbkille.

A finger of Macloe the confessor.

The virgins #

Of the hairs of saint Mary Magdalene.

Of the head of saint Cecilia, and her finger.

Of the hairs of saint Lucy.

Two arms and a jawbone with teeth of saint Balthild.

Of the bones of these virgins: Agatha, Agnes, Margaret, Anastasia, Barbara, Genevieve, Eadburh, Gratiana; and of the garments of saint Bridget, Radegund, Juliana, and Victoria.

The death of the lord abbot Faritius of pious memory #

When therefore, by the praiseworthy industry of this venerable man Faritius, the wealth of this church, multiplied day by day, was increasing, he fell into a sickness, by which withdrawn from this light he rested from his labours in a blessed end, namely in the seventeenth year of his rule, on the seventh before the kalends of March (23 February). After his departure, all the goods or rents of this church were soon written down, and three hundred pounds were assigned to the royal fisc every year; the rest were granted to the uses of the church. And we were without an abbot for four years, having nevertheless every abundance of food and clothing. And over this house presided one of our own, a venerable man named Warenger, who, having discharged the office of prior from the time of abbot Rainald, ruled us strenuously and ever cherished us sincerely like a most kindly mother. For he was a true servant of God, and full of true charity.

The tithe of Sparsholt #

In the second year after the death of the lord abbot Faritius, Hugh, the king’s dispenser, in the chapter granted to this church his tithe of all his substance, both of moveable and immoveable things, of the manor of Sparsholt which he held of the church, his wife Helewise consenting, before these witnesses: Poidras by name, Ansketil his reeve of the aforesaid vill, and many others.

The tithe of two hides in Shillingford #

In the same year Ralph, chamberlain of abbot Faritius, granted to this church his tithe of all his substance, namely of fields, of cattle, of wool, and of cheeses, of two hides in Shillingford which he held of the fee of Robert of Breteuil; and the convent assigned it to the office of the refectory, that the things which were needed within that house might be procured from it, before these witnesses: Berner and Turstin, knights, and many others.

The demesne of this church #

In the third year after the death of abbot Faritius, when this abbey was still waiting for an abbot, and the appointment was at the king’s discretion, the demesne of the church was quit of the gelds which were demanded throughout the whole shire. But yet in the shire of Berkshire more was demanded by the collectors than was owed for the geld due from the church; and this frequently. Wherefore complaint having been made to the king’s justice, it was decreed that someone of the church should make oath in the aforesaid shire as to how many demesne hides the church ought to be quit of, namely through Roger bishop of Salisbury, and Robert of Lincoln, and Ranulf the chancellor, who notably aided much in this, and Ralph Basset. And so, the shire court sitting at Sutton, and William of Buckland being sheriff, on the Monday next after the feast of Saint Martin, Roger of Hartelvilla, a man of the church, made oath for the church into the hand of the sheriff himself, the whole shire seeing, that of seven times twenty hides of demesne the abbey ought to be quit in Berkshire when it was gelded. Then Edwin the priest of Cholsey was collector of the shire, and Samuel his son. Present there of ours were Robert the sacrist, and William the Breton, and another William the monk, and William of Seacourt, and Turstin, and Ralph the chamberlain, and many others.

The church of Eadwardstun #

In the fourth year after the death of abbot Faritius, Gilbert son of Hubert of Montchesney received in the chapter the fellowship of the benefits of this church, and there granted and affirmed the gift of his father concerning the church of Eadwardstun, and the rest of the things previously granted by his father in the time of the lord abbot Faritius; and he so affirmed it, namely by laying the holy text of the Gospels as a gage into the hand of prior Warenger, in the presence of the whole convent and of the knights of this church, Berner and Warin.

Abbot Vincent #

After four years, the king returning from Normandy (for he had been occupied there for so long a time with various causes), when he had come to the town commonly called Windsor, certain of the brethren at once went to him, humbly asking that he would provide for the church bereaved of its shepherd according to God. Whom benignly comforting he bade return home, commanding that on the fifth day they should be present before him with the prior at Winchester. Who, coming on the appointed day, began to ask before the king the same things as before. To whom, by the counsel of his magnates, he gave as shepherd, before his bishops and barons, a certain man of good repute named Vincent, a monk of the church of Jumièges, all who were present praising it. Whom the brethren joyfully receiving (for the fame of his goodness had long since reached them many times) led him to the church committed to him, Roger bishop of Salisbury accompanying them and many other famous men, by whom, being placed in the pastoral seat, he wisely governed the house committed to him. And he was most benign and full of the grace of piety. He had compassion on all; he loved all with pious affection. And concerning him the king also sent such letters to the chief men of the whole realm of England.

Letters of the king concerning abbot Vincent #

Henry, king of England, to the archbishops, bishops, abbots, earls, barons, sheriffs, and all his faithful, French and English, of all England, greeting.

Know that I have given and granted to Vincent the abbot the abbacy of Abingdon, with all things pertaining to the abbacy itself; and I will and firmly command that he hold it well, and in peace, and quietly, and honourably, and freely, with saca and soca, and tol, and team, and infangenethef, in borough and outside the borough. And hamsocna, and grithbriche, and forestal, over the abbacy’s own land I grant him; as any of his predecessors ever best, and most quietly, and most honourably, and most freely held it, with all his other customs.

Witnesses: Roger bishop of Salisbury, and Ranulf the chancellor, and John of Bayeux, and William of Pont Arch; at Woodstock.

The market of Abingdon #

In the days of this father certain malignant men, going to the king, by flattery persuaded him to take away the hundred of Hormer from this church, and likewise to forbid the market of this vill; affirming by their lies that never had an abbot of this place held it in his own power, nor had a market existed in this vill from of old. The king, moved by their flatteries, commanded certain of his justices to raise a question about it. Who, before they investigated the matter as it was, put the whole abbey into the king’s forfeiture. Which the most prudent man perceiving, manfully opposing himself to so savage a tempest, went to the king, brought forth the charter of king Edward, and asked that it be read to all. When, at the king’s command, Roger bishop of Salisbury had recited it, the king began to recall his mind from indignation, to speak more gently with the abbot. But he, supported by the favour of the barons standing around (for he was loved by all, because he was munificent and liberal), asked the king that he himself would also confirm it by his charter and secure it by his seal; promising him that he would give three hundred marks of silver, if thenceforth, as hitherto, it should be permitted him to have it quietly and without complaint in his own power. To whose prayers the king assenting, commanded what was asked to be done without delay. And likewise concerning the market of the vill he commanded the abbot’s will to be done, securing by his seal the things which he commanded to be written. Then abbot Vincent caused the tablet of saint Æthelwold, wrought of gold and silver, to be entirely stripped; from the price of which, three hundred marks and more being collected, the abbot gave to the king for the confirmation of his liberty, lest perchance, time succeeding and the malice of men increasing, the knights or men of the hundred should claim the liberty of the market for themselves as their own by reason of aid purchased.

Charter of king Henry concerning the hundred of Hormer #

Henry, king of the English, to the bishop of Salisbury, and to the sheriff, and justices, and all his barons and faithful, French and English, of Berkshire, greeting.

Know that I have granted to God and to the church of Saint Mary of Abingdon, and to abbot Vincent, and to all the abbots his successors, and to the monks serving God there, the hundred of Hormer, to be held and had by them and by all their successors by perpetual right, in their lawful and most free power and justice, as Edward king of the English gave and granted to the aforesaid church, and confirmed by his charter, which I bear witness to have been read before me and my barons; and as my father king William granted and strengthened the gifts of king Edward by his charter. And I will and firmly command that the abbot and monks present and future hold the aforesaid hundred in peace, and quietly, and honourably, with all its customs and quittances, with which they best and most honourably held it in the time of the aforesaid kings; namely, that no sheriff or their ministers should concern themselves with it in anything, but they should freely have and exercise their own justice.

Witnesses: Roger bishop of Salisbury, Alexander bishop of Lincoln, and Geoffrey the chancellor, Robert de Sigillo, and Nigel the bishop’s nephew, and William of Aubigny, and Robert d’Oilly, and Ralph Basset, and Geoffrey of Clinton, and William of the Bridge, and Milo of Gloucester, and Aubrey de Vere, and William of Aubigny the Breton, and Richard Basset; at London.

The market of Abingdon #

Henry, king of England, to the bishop of Salisbury, and to the sheriff, and justices, and all his barons and faithful of Berkshire, greeting.

Know that I have granted to the church of Saint Mary of Abingdon, and to abbot Vincent, and to the monks, the market of Abingdon, as the aforesaid church, and the abbots, and the same abbot Vincent ever best and most freely held it, and on the day on which I gave the abbacy to the aforesaid Vincent, and that they hold it well, and in peace, and honourably, and quietly.

Witnesses: Roger bishop of Salisbury, and Geoffrey the chancellor, and Geoffrey of Clinton, and William of the Bridge; at London.

The abbot’s court at Oxford #

Henry, king of England, to Ralph Basset, greeting.

I command that you cause Vincent, abbot of Abingdon, to have his court in Oxford, as well and fully as ever the church of Abingdon itself, or any of his predecessors, best and most fully and most honourably had it. And let his men not plead outside his court, unless the abbot shall first have failed of right in his court; and as you can learn by lawful men of Oxford that he ought to have his court.

Witness: the Chancellor; at Woodstock.

The church of Marcham #

When the venerable abbot Faritius, worthy of a better life, had departed from this life, this church (as we have recorded above) was bereaved of an abbot for four years. In which interval Simon, dispenser of king Henry, because he was a kinsman of William, son of abbot Rainald, who by his father’s gift held the church of Marcham and certain other possessions of this church, during his lifetime only, and taking the monastic habit in this place had quitclaimed all things, suggested to the king in Normandy that the church and the aforesaid land belonged to himself by hereditary right. And when he had easily persuaded him, because there was no one to resist, by the king’s command Simon put himself in seisin of the land with the church, and held it until abbot Vincent succeeded as shepherd of this place. Who, when he raised a claim before the king about this thing as unjustly taken away, and Simon reflected how unjustly he had acquired it, such an end at last came about between the abbot and Simon himself.

Record of the agreement between the lord abbot Vincent and Simon, the king’s dispenser #

This Simon, for the fear and reverence of God and of His Mother, our lady Saint Mary, and by the love and counsel of the aforesaid abbot Vincent, and that he might render the convent of Abingdon the more benevolent to himself, nay rather for the salvation of his soul, by the reckoning of each of these things, and by the prudence both of others loving him in God and in the world and of his own, leading him to this, quitclaimed all things which he had held of the possessions of the church of Abingdon before the coming of the same abbot to the abbacy itself. Namely, the church of Marcham, and all things adjoining it, that is, two hides in the same vill, with one mill, and one wick. At Garford one hide. Likewise at Middleton one hide, and another at Appleford. Also a chapel in the aforesaid vill of Middleton, with a half hide adjoining the same church. And all these he quitclaimed for ever to the church of Abingdon and to the monks serving God there, both of himself and of all his heirs, and of those pertaining to him.

Then the abbot, wishing to keep the same Simon, as an upright and prudent man, in the service and love of the church, granted him to have and hold of the church in fee three hides and a half at Garsington, namely for himself and his heirs after him. Which land Simon himself, with the rest of the aforesaid things now left to the church, had formerly held. Namely so, that the due and accustomed service rendered hitherto to the church should thereafter also be rendered. Moreover the abbot also granted him the manor called Tadmarton, and his heirs after him, to hold of the church in fee-farm for fifteen pounds to be rendered to the church itself yearly: namely at the Nativity of the Lord (25 December), at Easter, and on the kalends of August (1 August), the day of Saint Peter ad Vincula, a hundred shillings at each of these terms. And that all suspicion of harmful contrivance against the church in future might be cut off, the same Simon, before the abbot, the whole convent sitting there, and very many laymen standing by, made oath upon the holy text of the Gospels of the saints that neither he nor his heir would ever seek any contrivance concerning the same manor, or concerning the same farm then imposed there, which should be to the detriment of the church. In this grant also this was disposed by common decree: that if perchance either Simon himself, or his heirs after him, should fail in the rendering of the farm of this manor, the church of Abingdon should reseise the same manor of Tadmarton into its own demesne without any contradiction; nor should he answer any further to anyone for it, or for the aforesaid things left by the aforesaid man to the right of the church. And when these things had been confirmed by the authority of the whole convent, the same Simon, with monks and laymen entering the church, laid upon the altar of Saint Mary a gage that he would so perform all these things said and done, and that his heirs would perform the same. And so for the aforesaid fees granted him, he then did homage with fealty to the abbot and the church.

And these laymen were present at all these acts exhibited, for testimony.

On the part of abbot Vincent: his prior Warenger, and the whole chapter, William of Seacourt, Berner with his son Hugh, and many others.

And on the part of Simon: William of Amfreville, the monk; William the master of Gloucester; Ansketil the sheriff; Baldwin the clerk; and many others.

These things were done concerning Simon; and Simon himself for his part disposed that this should be done for him in the same chapter, in the presence of the witnesses here noted: that if the will should grant him the desire of changing his secular habit by becoming a monk, while he was in England, or if without this change he should depart from this life in England itself, he should take this monastic habit nowhere else than at Abingdon, or dying should be buried nowhere else than here, with all the money of his moveable portion. But if he should end his life outside England, yet the whole portion of his share in this country should likewise pass to the place of Abingdon.

A certain tithe #

A certain knight named Jocelin, delighting in the religion of this place, gave to God and Saint Mary in the chapter, before the lord abbot Vincent and the whole convent, two parts of the tithe of all his things which he had in a certain holding called Grove, both of crops and of cattle, or of all things which he ought to tithe. After whose death Randulf his son granted indeed the tithe of crops, which he could not take away. But of cattle or of the rest of things he maintained that not only he himself but also his father had never granted. Yet when the truth of the matter had been heard by many, in the time of the lord abbot Walkelin he came into the chapter of the brethren, and the tithe of all things which his father gave he also devotedly granted. And because that tithe had been assigned to the use of the infirm brethren, he confirmed it for ever by laying it with his own hand upon the altar which was in the oratory of the infirm.

The tithe of Winterbourne #

Another knight also, named Norman, having a possession in Winterbourne, asked that his son, who was called Eudo, be made a monk in this church of Abingdon, in the time of abbot Vincent; and that he might the more easily obtain what he wanted, he bestowed as a perpetual gift the tithe of his demesne of Winterbourne, which he could freely give to whichever church he pleased, together with his son. Which thus granted was assigned under the hand of the sacrist.

The half-hide at Moor #

Likewise a knight of this church, Rainbald of Tubney, asked that one of his sons, Adelelm by name, be clothed with the habit of a monk in this same church. Which also he easily obtained, a half hide of land being given with him in perpetuity, without any claim, in the place which is commonly called Moor, which was also assigned by the aforesaid abbot Vincent to the office of the sacristy.

Ralph Basset #

Ralph also, surnamed Basset, having the dignity of justice in the whole realm of England, loved this church of Abingdon with a special affection (as the effect of his work proved). For he joined himself (than whom nothing is dearer to anyone) to the fraternity of the church; where he disposed both to change his habit and to be buried after the passage of life. But when the time of his course had passed, being at Northampton, he began to be detained by sudden sickness, and suspecting that he would die, he asked to be clothed with the habit of the monks. And when asked which church’s religion pleased him, he answered, nowhere else than to his brethren at Abingdon should he be brought, or buried (if he should die), as he had before promised. And a division of all his goods being solemnly made, he set apart a not small quantity of money to be brought with him to Abingdon; and of his estates, in which he largely abounded, he granted to the same place four hides of his own right in Chaddleworth, to remain for ever. And dying, he was brought from the light of this present world with the greatest honour and a great concourse of people to Abingdon, as he himself had commanded, and was gladly received by the whole convent (as being their brother, and a liberal giver of many benefits while he could), and in their chapter was buried honourably, as befitted such a man, the service being completed. And so the four hides of Chaddleworth were seised into the demesne of the church of Abingdon, and confirmed by all the sons of Ralph (for they were all then present). These things were done in the time of the lord abbot Vincent.

But what follows was done in the days of his successor Ingulf.

The ornaments of abbot Vincent #

In the days of his coming to the abbacy he gave a purple chasuble, which Robert the sacrist, as is still plain to see, overlaid with pure gold. Then he caused the greater tower of the church to be built, and adorned the court with various out-buildings, and necessary ones: namely, a hall for guests with a chamber, a granary, a brewhouse, a bakehouse, a double stable, an almonry, with three great towers, fittingly; and he gave two bells also, which are rung at the hours on ordinary days.

And so the venerable abbot Vincent, worthy of God, increased all the offices of the brethren, that they might be able to serve God without murmuring. For to the office of the kitchen he gave all the rents of this vill, however much they should thereafter increase, adding also five pounds from his own purse; and he assigned twenty shillings for divers seasonings. Now at that time that vill used to render fifteen pounds. He added to these also a mill situated on the Ock, then rendering twenty-five shillings. On the day of his anniversary he procured forty shillings yearly for the dishes and for the drink of the brethren, from those things which by his own industry he had acquired for the church at Oxford. To the office of the cellar he added twenty sesters of honey for making mead, which his predecessors used to have for their own offices. To these he added also four pounds from the provostry of Cuddesdon for buying wine, whence the brethren might have charity on the principal festivals. To the office of the refectory he gave twenty shillings from a certain hide of Middleton, for buying jugs and ewers, and spoons, and salt-cellars, and candlesticks, and whatever lesser things should be necessary. To the office of the chamber he added the four hides of Chaddleworth which Ralph Basset gave to this church. To the office of the altar he gave the church of Wickham, rendering four pounds. To the wood-store he gave sixty shillings from the rents of Cuddesdon and Cerney. He beautified the court with handsome buildings and walls. For a brother professed in this place departing from this life, he ordained that from the day of his passing until his anniversary day, a whole year having run its course, the same food which he would have had living and residing in the refectory should be bestowed. These and many other benefits he bestowed on this church.

The death of abbot Vincent #

And in the tenth year of his rule, intent in all things upon the good of his church, the venerable man, worthy by his merit to be remembered for ever in this church, rested in the Lord; leaving the house committed to him abounding in all good things for posterity.

Abbot Ingulf #

Ingulf, prior of the church of Winchester, succeeded him in the place of shepherd, a religious man and singularly instructed in the knowledge of letters; who, placed in divers persecutions, governed the church committed to him with moderation (as the time allowed him), which persecutions never failed him after the death of king Henry. For confirming and promoting him to abbot, the same king directed such letters secured by his seal to the chief men of England.

Letters of king Henry #

Henry, king of England, to the archbishops, bishops, abbots, earls, sheriffs, barons and all his faithful, French and English, of all England, greeting.

Know that I have granted and given to Ingulf the abbot the abbacy of Abingdon, with all things pertaining to the abbacy itself. And I will and firmly command that he hold it well, and in peace, and quietly, and honourably, and freely; with saca and soca, and tol and team, and infangenetheof, and gritbruche, and forstel, and hamsocna, and hemeneforthe, in borough and outside the borough, in wood and plain, in waters and in rivers, and paths, and on feast and without feast, and with all his other customs, as any of his predecessors ever best, and most quietly, and most honourably, and most freely held.

Witnesses: Roger bishop of Salisbury, and Henry bishop of Winchester, and the chancellor, and Nigel the bishop’s nephew, and William of Pont Arch, and Robert d’Oilly, and Warin the sheriff; at Winchester.

The church of Saint Aldate #

There is in the city of Oxford a certain monastery consecrated to the veneration of saint Aldate the bishop. The whole benefit of which two clerks of the same city, brothers, Robert and Gilbert, shared equally with a certain priest Nicholas. And it happened that, at God’s call, the aforesaid two brothers took the habit of a monk in this monastery of Abingdon, in the time of this abbot, namely Ingulf, and bestowed on this church as a perpetual gift the part of the church which fell to them, with the land and houses within the city pertaining to them by hereditary right. Nicholas, the lord of the other part of the church, seeing this, approached the abbot and also the convent, asking that they would grant him to hold the part of the aforesaid brothers with his own as long as he lived, so that he should pay yearly the rent which the part received demanded (namely twenty shillings). He also interposed such a condition: that when he should wish to change his habit, he should change it nowhere else than in this church; or even if he should end his life in that habit in which he then was, the half part of the aforesaid church which was his should remain in this place for ever with the other part. At Nicholas’s request also, this church was placed in the Roman privilege which was then being renewed. Returning therefore to his own, he paid two shillings every year, in acknowledgment of the aforesaid pact, beyond the accustomed rent, while he lived.

But when some time had afterwards flowed by, the same Nicholas, seized by a sudden sickness, felt himself detained by a mortal disease. Who, mindful of his own salvation, sent a messenger to his brethren at Abingdon, asking that he might be clothed with the habit of religion before he failed. When they, thinking that his death was not yet so near, and for that reason delaying somewhat to come, Nicholas lay held in a swoon. And the canons of Saint Frideswide standing by, and now thinking him dead, and perchance desiring the same for their own gain, put their own habit on him unwitting, and so snatched him to their church by a certain force and injury. But afterwards, his spirit being recalled, returning to himself, when he was asked by Wigod, abbot of Osney, whether it pleased him that the habit had thus been taken, or to die there, he answered that he would rather be cast into some vile pit than be detained there. For he said that he could not be buried there for his own good, where, once buried, he would be proved to have lied the faith which he owed to his brethren; but rather that he should be brought to that place which, whether alive or dead, he had chosen to dwell in. Yet detained by those who coveted his goods, he was cut off from the end of this present life and buried there. And the part of the church which we have said was Nicholas’s, and is now ours by right, they detain to this day, their superiors being negligent about the defence of their possessions, and strive to detain for ever; yet with the dignity of the parsonage reserved to us, together with the part now ours.

These things I have said, therefore, so that the just recovery of it may come about the sooner through a man given by God, inasmuch as the unjust dispersion is found recorded in writing.

Chirograph concerning the wick at Oxford #

Brother Ingulf and the whole convent, to whom he has been given by God as humble minister in Abingdon, to all his successors, greeting in Christ.

Be it known to you all that in full chapter we have granted our wick, which lies beside the bridge of Oxford, to Nicholas the priest and to Robert his nephew, to be possessed by hereditary right, the customs of the same being retained, and our farm of forty shillings a year being preserved to us, under which Ermenold and Godwin formerly held it. And for this heredity of his, Nicholas and Robert did homage to us in full chapter. And in this we sat together, I brother Ingulf and the whole convent.

With Nicholas and Robert were present William the dean, Roger son of Wiger, and many others. And this pact was recorded and confirmed in our chamber, before barons and many of our neighbours, who had assembled with us at the Nativity of the most blessed Virgin Mary (8 September), as is their custom.

Chirograph concerning a certain land in Garsington #

I, Adeliz, and my son Hugh, my lord Robert consenting, have granted, and by oath confirmed the grant of the land of Garsington, which belonged to Gilbert my grandfather, which he gave to William of Botendon with his mother Agnes, free and quit of every claim, to God, and to Saint Mary of Abingdon, and to the lord abbot Ingulf; for just as my mother rendered it to abbot Faritius, so I and Hugh my son have rendered it.

To this grant were present witnesses on both sides. On the abbot’s part: the lord abbot himself, Walter, Aleran, monks, and of the knights Roger of Moulsford, with William his knight, and many others. On the part of Adeliz herself: Adeliz herself, Robert her husband, Hugh her son, and many others.

King Stephen #

And so in the sixth year of this abbot, Henry the king ended his life in Normandy, to whom succeeded in the realm Stephen his nephew. And war having arisen between the king and the empress, the daughter of the former king, the whole church of England was greatly vexed with divers tribulations for many years.

This church also incurred the loss of very many of its goods in that time.

Charter concerning the hundred #

Stephen, king of England, to the bishop of Salisbury and the justices, and sheriffs, and all his barons and faithful, French and English, of Berkshire, greeting.

Know that I have granted to God and to the church of Saint Mary of Abingdon, and to abbot Ingulf, and to all the abbots his successors, and to the monks serving God there, the hundred of Hormer, to be held and had by them and by all their successors by perpetual right, in their lawful and most free power and justice, as Edward king of the English gave and granted, and confirmed by his charter, which I bear witness to have been read before me and my barons, and as king William my grandfather and Henry my uncle granted and strengthened the gifts of king Edward by their charters. And I will and firmly command that the abbot and monks, present and future, hold the aforesaid hundred in peace and quiet, and honourably, and freely, with all its customs and quittances, with which they best and most honourably held it in the time of the aforesaid kings; namely, that no sheriff or their ministers should concern themselves with it in anything, but they should freely have and exercise their own justice.

Witnesses: earl Geoffrey, and Robert de Vere, and William of Ypres, and Walter of Buckland, and Adam of Belnay, and Richard of Lucy, Rainfen the Breton, and Hugh of Bolebec; at Oxford.

Stephen, king of England, to the bishop of Salisbury, and the justices, and sheriffs, and barons, and ministers, and all his faithful of England, greeting.

Know that I have granted and confirmed the gift which William king of England, my uncle, made to the church of Saint Mary of Abingdon and to the monks serving God there, of the church of Sutton, with the lands and tithes and other things and customs pertaining to the same church. Wherefore I command that the aforesaid church and monks hold the church of Sutton, with all its appurtenances, well and in peace, and freely and quietly, as they best held it in the time of my predecessors the kings of England, as their charters bear witness.

Witnesses: William Martel and Richard of Lucy; at Warenge.

Stephen, king of England, to the bishop of Lincoln, and the justices, and sheriffs, and barons, and ministers, and all his faithful, greeting.

Know that I have granted and confirmed to the church of Saint Mary of Abingdon, and to the monks serving God there, to hold and have in perpetual alms the church of Nuneham, with one hide of land, and with the whole tithe of the same manor, and with one fishery with all things pertaining to it, and with meadow and with pasture, as William of Curci, the steward, gave and granted them to them, and as William of Curci, his son, rendered them to them and confirmed by his charter, and as the charter of king Henry bears witness. And I command that the aforesaid church and monks hold all those lands well and in peace, and freely and quietly, as they best and most freely hold the other alms pertaining to their church.

Witnesses: William Martel and earl Aubrey, and Baldwin son of Gilbert; at Warenge, in the siege.

The market of Abingdon #

Stephen, king of England, to the bishop of Salisbury, and the justices, and sheriffs, barons, and all his ministers and faithful, French and English, of Berkshire, greeting.

Know that I have granted to God and to the church of the blessed Mary of Abingdon, and to Ingulf the abbot, and to the monks serving God in it with him, the market in the vill of Abingdon on the day … , as the aforesaid church, and the abbots, and abbot Vincent himself, ever best or most freely held it, and on the day on which king Henry gave and granted them the abbacy. And I will and firmly command that all men going there and dwelling there, and returning thence, have fully my firm peace, that they be not unjustly disturbed over this, upon a forfeiture of ten pounds.

Witnesses: William of Ypres, William of Caisni, and Richard of Lucy, and Richard of Camville; at Oxford.

The lands of this church #

Stephen, king of England, to the justices, sheriffs, barons, ministers, and all his faithful, French and English, of Oxfordshire and of Berkshire, greeting.

I command that the abbot and monks of Abingdon hold and have all their lands, and their men, and all their goods, as well and in peace, and honourably, and freely, and quietly, as they held on the day on which king Henry was alive and dead, and on the day on which I was first crowned; and let him not be put in plea for it until I come into the province; for I do not wish that they should plead except before me.

Witness: Richard of Lucy; at London.

That the abbot should not plead except before the king #

Stephen, king of England, to the justices and sheriffs, and barons, and ministers, and all his faithful, French and English, of Oxford and of Berkshire, greeting.

Know that I warrant to the abbot of Abingdon that neither he nor his men shall plead concerning any plea which pertains to my crown, except before me, and when I shall be at Oxford.

Witness: William of Ypres; at London.

Also concerning the hundred #

Stephen, king of England, to Jordan of Podiis, greeting.

I command you to permit the abbot of Abingdon to hold his hundred, and all his tenures, well and in peace, as he best held them in the time of king Henry, and as the kings’ charters which he has of it bear witness, and with all his liberties.

Witness: A. the clerk; at Saint Albans.

Stephen, king of England, to William Martel, and all his faithful, French and English, greeting.

Know that I have restored and granted to God, and to the abbey and monks of Abingdon, their land of Wisselega and of Winkfield; and that land, and all their other lands, and all their goods, are in my keeping and protection. Wherefore I will and command that they be well and in peace, so that no one do them injury, nor take anything from them. For I will that all their goods be as well kept as my demesne, in all things.

Witness: Adam of Belnay; at Oxford.

Stephen, king of England, to the justices, and sheriffs, and barons, and all his ministers and faithful of England and of the ports of the sea, greeting.

I command that the whole corrody, and all goods of the abbot and monks of Saint Mary of Abingdon, which their men shall have sworn to be their own, be quit of toll, and pannage, and every custom, that they be not unjustly disturbed over this, upon a forfeiture of ten pounds.

Witnesses: William of Ypres and Richard of Lucy.

Stephen, king of England, to the abbot of Abingdon, greeting.

I send word to you and command that you perform your ward at my castle of Windsor as well and fully as ever you best and most fully did it there, and not elsewhere.

Witness: William of Ypres; at Oxford.

Of Walter son of Hingam #

Now in the reign of King Stephen, when Dom Ingulf was abbot presiding over the church, the aforesaid Simon gave his daughter in marriage to a certain knight named Walter son of Hingam, and handed over to him the above-mentioned vill of Tadmarton, on the same condition, namely, on which he himself had held it: that is, that he should render fifteen pounds to the abbot for it each year. He held the vill, but paid absolutely nothing for it. For which reason the abbot, sending one of his monks to that vill, reseised it into his own hand, reckoning that it brought him at least some small profit to obtain the vill itself (even though the established rent was for a while lost), rather than to be deprived of both together, the vill, that is, and its customary rent. This deed the aforesaid Simon, and Walter his son-in-law, and also their sons, took grievously, and thereafter used much malice against us, ever opposing us so far as they were able.

Of the same church #

In that year, therefore, in which King Stephen and Henry duke of Normandy were leagued together, Thurstan son of the same Simon suggested to the king that the abbot of Abingdon had now for some time occupied certain possessions belonging to his hereditary right by unjust and fraudulent invasion. Gifts having been given to him for their restoration, the king at once commanded the abbot by his writ that, all delay set aside, he should seise whatever Thurstan declared to be his. When the abbot heard this, perceiving no slight damage, he did not lightly consent. Nevertheless, having assembled his court, he appointed a day on which, deliberation having been held, he might devise what answer he should make in this matter. Now the appointed day arrived, and the abbot still not consenting that Thurstan should then receive what he sought, as at first, so a second time he put off the day, on which, namely, he might consult men wiser in such a business. Whereupon Thurstan, seeing that his profit was being deferred, refused the day, went to the king, and falsely reported that the abbot had been unwilling to fulfil the king’s commands; moreover, that he might the sooner obtain his wish, he again enticed the king and the king’s companions with gifts. The king, deeming Thurstan’s cause just, commanded his sheriff, at that time Henry of Oxford, that, all scruple of delay removed, he should deal with each cause according to royal right. But the sheriff, corrupted by love of money, despoiled the rightful possessors, and brought Thurstan into a thing not his own, as though the king commanded it and right dictated it, unjustly, as he himself afterwards confessed. Thurstan, therefore, seised of the thing he sought, that is, the church of Marcham and the three hides belonging to it, and one in Middleton, and one also in Appleford, acting against ecclesiastical right, held that property. But God does not suffer unjust things to subsist long, any more than just ones.

For in the same year in which he invaded the church’s property, King Stephen died, and Henry the younger succeeded him in the kingdom. The brethren of the congregation, going to him, showed how the matter had been perversely handled, beseeching that he would lend an ear to their just complaint. The king, assenting to the brethren, whose just complaint he perceived, sending letters once and again, commanded that in the county of Berkshire the cause of both parties, that is, of the church of Abingdon and of Thurstan, should be brought forward, that when brought forward it should be examined, and when examined should be determined on one side or the other. But Thurstan, conscious of his own guilt, now by feigning the king’s business, now by infirmity, now by this and now by that pretext, warily evaded the county court for two years and more. When the abbot perceived this, he wearied of so much fruitless labour, and taking brethren with him went to the king, who was then staying at Woodstock, earnestly asking that, taking pity on him, he would put an end both to his labour and to his cause. The king at once agreed, and having summoned his justices, namely Gregory of London, and William son of John, and Nigel de Broc, and the other wise men of his court, commanded that they should deal with the cause of the abbot and of Thurstan, who was then present, declaring that whatever they should rightly judge in the matter ought to stand unshaken. They, having examined the truth of the matter, understood that Thurstan had unjustly withheld the church’s property, and that the abbot had raised a just complaint on account of such loss. But although this was just, they did not presume of themselves to deprive him of the property he had invaded, unless the sentence had first been heard from the king’s own mouth. For they said that what had proceeded from the royal mouth could stand the more firmly if authority had been careful to confirm it. Meanwhile the aforesaid men reported to the king concerning the judgement committed to them what had been done, praying that he would make known his will to them. To whom he commanded that not only what Thurstan had unjustly obtained should revert into the dominion of the church, but also that the damage which he had meanwhile inflicted upon the church should be ordered to be restored; provided that if the same Thurstan wished it, he might hold the manor of Tadmarton of the abbot for fifteen pounds a year, as his father and he himself had done. To whom, when they carefully computed the damage, it was said that it would be too little if Thurstan should pay the abbot sixty marks for the damage of Tadmarton, and for the damage of the church of Marcham and of the five hides we have mentioned, three marks; unless the abbot were willing to spare Thurstan in this. But Thurstan, recognising that what was imposed upon him exceeded his powers, declared that he could not both hold the vill and pay the damage he had been ordered to pay. When this was reported to the king, he ordered that the abbot should recover the vill as well as the church and the aforesaid land, and should answer nothing to Thurstan or to his heirs after that day. So therefore, God willing, whatever that defrauder had defrauded from the goods of the monastery returned to its former state.

Likewise, of the same church #

Moreover, at the time when the aforesaid Thurstan held the property of whose recovery we have made mention, he gave to one of the king’s clerks, namely Ralph of Tamworth, the church of Marcham to be held without the land. But when Thurstan was disseised, it followed that he held a part unjustly who had received it from him who had justly lost the whole. Yet seeking solace for his loss, or a means of recovering it, he repeatedly approached the abbot and convent, bringing letters of the king and of his nobles, to ask that they would at least grant him to hold as they would any other who paid a rent. But when they would in no way consent, he betook himself to the Apostolic See; and supported by apostolic authority and letters, approached Walkelin, Ingulf’s successor, no longer as a suppliant but as it were to do violence, hoping to obtain from the second what he could not obtain from the first. But the second resisted this being done with no less zeal than the first; he therefore went to the king and showed him how fraudulently his clerk was acting against the church of Abingdon. The king, therefore, indignant with the clerk, commanded him that if he wished to remain in his court, or even in his kingdom, he should strive to keep peace with the church of Abingdon. And so, first restored by the king and afterwards defended, the church lies to this day attached to the altar of St Mary.

Of Richard Basset #

And so Richard Basset, son of Thurstan, son of the aforesaid Ralph, when on his father’s death he had succeeded as heir, raised a claim upon the aforesaid four hides, acting with much objection and cunning to draw them to himself if in any way he could. But the brethren, perceiving his wiles, went to King Henry the younger, then reigning, asking that he would cause them to hold in peace what had been justly given them. Graciously assenting to their petition, he sent to Richard the following writ, secured by his seal:

Charter of King Henry the younger #

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to Richard Basset, greeting.

I command that my monks of Abingdon hold in peace, and freely, and quietly, and justly, the four hides of land of Chaddleworth, as they held them in the time of King Henry my grandfather, and with the same liberties, with all their appurtenances; and I forbid that anyone unjustly implead them concerning the same. And unless you do this, let my justice cause it to be done, lest I hear complaint thereof for want of full right or firm justice.

Witness, William son of John; at Chius.

When Richard heard this writ, being unable to contradict it in any way, and knowing that he had raised a false claim, he made with the monks of Abingdon a chirograph in these terms:

Chirograph concerning Chaddleworth #

Be it known to all, both present and future, that I, Richard Basset, son of Thurstan Basset, have granted in perpetual alms, and have firmly confirmed in chapter, in the presence of the whole convent, and have placed upon the altar with my own hands by the token of a knife, to the church of Abingdon, the four hides of Chaddleworth with their appurtenances in wood and in plain, which my grandfather Ralph Basset and my father Thurstan Basset had given to the aforesaid church to hold, free and quit of every military service and exaction, except the common geld of the whole county; yet so that if other lands are quit, that land likewise shall be quit. But of the wood that adjoins the aforesaid land, when I shall be in that province, I retain the right to have a fire made in my presence and for my kitchen, and rods and poles for making folds and hedges about my court, and trees for my mills of Letcombe, if they can be found in that wood. All of which shall be taken by view of the monks’ forester, and as he shall direct; and my pigs of Letcombe of the demesne shall be quit of pannage; the underwritten witnesses being present:

The whole convent.

Of laymen: Adam the sheriff, Jordan de Samford, John de Sancta Helena, Geoffrey de Sunigeuuelle, Henry de Pisi, Ralph Brito, Ralph Placitor, and many others.

These things being thus settled, Richard took with him the middle part of the chirograph, and departed to his own, having become our friend.

Of the Roman privilege #

Abbot Ingulf, therefore, seeing that the king’s letters profited little or nothing for the defence of the church over which he presided, since on account of the division of the realm different princes obeyed different leaders, and what one confirmed another strove to make void, fled for solace to the head of the universal church, as seemed most fitting to him, as indeed it was. He therefore sent to the Roman see one of his clerks, known to the church of Rome and skilled in speaking, Geoffrey Trenchebise, beseeching the apostolic dignity that by its authority and letters it would confirm the goods of the church committed to him, and defend them from the incursion of enemies who were now threatening. To whose petition the venerable pontiff Eugenius III, then presiding over the holy Roman church, being favourable, sent letters to the church of Abingdon in these words:

Privilege of Pope Eugenius III #

Eugenius, bishop, servant of the servants of God, to his beloved sons Ingulf, abbot of the monastery of St Mary of Abingdon, and his brethren, both present and to come, professed to the regular life, for ever.

The request of a righteous will ought to be fulfilled, the effect following, inasmuch as the sincerity of devotion may shine forth laudably, and the benefit sought may assuredly gain strength.

For this reason, beloved sons in the Lord, we graciously assent to your just petitions, and we take under the protection of Blessed Peter and of ourselves the aforesaid church of the holy Mother of God, in which you are bound to the divine service, and we strengthen it by the privilege of this present writing; decreeing that whatsoever possessions, whatsoever goods you justly and canonically possess at the present time, or may hereafter acquire by grant of pontiffs, liberality of kings, bounty of princes, offering of the faithful, or by other just means, the Lord being gracious, shall remain firm and unimpaired to you and your successors. Among which we have thought fit to express these by their own names:

The place itself where your monastery is founded, the hundred of Hormer, Abingdon, and the market, with all liberties and customs, as the kings of England granted them to you and confirmed them by their charters, with Cumnor, and Barton and all the appurtenances of the hundred, Marcham, Middleton, Drayton, Shillingford, Watchfield, with all their appurtenances, the church of St Mary de Colum with its appurtenances, the church of Chinsentuna and two hides with what adjoins them, the church of the Holy Innocents, and your guest-houses which are by the church at London on the Westminster road, the church of St Martin and the church of St Aldate, and whatsoever of land and of right you have at Oxford, the church of Niuuelham, the church of Sutton, Lockinge, Gainfield, Farnborough, Wytham, Appleford with its appurtenances, Uffington, Goosey, Fyfield, Charney, Lyford, Chieveley, Winckfield, Winksey with its appurtenances, Culham, Cuddesdon, Lewknor, Tadmarton, Bidden, Letchampstead, Lewarton, Tubney, Linford, Fageflor, with all that adjoins them. In Gloucestershire, Dumbleton, and Cerney with its appurtenances. In Chilton five hides. In Peasemore two hides. In Denchworth seven hides. In Bockland five hides. In Chaddleworth four hides, which belonged to Ralph Basset. In Garsington nine hides. In Chesterton one hide. In Hull two hides. In Bereford five hides. In Arncott two hides. In Sutton one hide and the mill of Henouara. In Fencot one hide. In Benham two hides, of the gift of Humphrey de Bohun. In Newnham one fishery with its appurtenances. In Colnbrook whatsoever of land and of right you have of the gift of Miles Crispin and Robert Gernun. In Dumbleton one hide of the gift of William Guizemboez, and half a hide of the gift of King Henry. In Stretton one hide and three virgates of the gift of Henry de Albemarle.

Moreover, when you, now abbot of that place, or any of your successors shall die, let no one be set over it by any craft of stealth or by violence, except one whom the brethren by common consent, or the part of the brethren of sounder counsel, according to the fear of God and the rule of Blessed Benedict, shall have provided to be canonically elected.

We forbid moreover that anyone, after profession made there, shall dare to depart from the same monastery without licence of the abbot and of his brethren, and that anyone shall dare to retain one who departs.

We decree also that in your monastery, in which brethren professed to the regular life dwell, it shall be lawful for no one at all to change the order established there according to the rule of Blessed Benedict; nor shall any bishop in times to come dare to expel the brethren of that religion from your monastery, the abbot and brethren being unwilling.

We grant also that the burial of your monastery shall be free, so that no one shall hinder the devotion and last will of those who have chosen to be buried there, unless perhaps they be excommunicate.

Furthermore, all the liberties and reasonable customs of your monastery granted to you by the kings of England and by your bishops, and confirmed by their writings, as you have hitherto held and possessed them in peace, we have confirmed to you for ever.

We decree therefore that it shall be lawful for no man at all rashly to disturb the aforesaid monastery, or to take away its possessions, or to retain them when taken away, to diminish them, or to vex them with any vexations; but let all be preserved whole, to profit in every way the uses of those for whose governance and sustenance they were granted, saving the authority of the apostolic see and the canonical justice and reverence of the diocesan bishops.

If therefore in future any ecclesiastical or secular person, knowing this page of our constitution, shall rashly attempt to come against it, being warned a second and a third time, if he does not correct his offence by fitting satisfaction, let him be deprived of the dignity of his power and honour, and let him know himself guilty before the divine judgement of the iniquity perpetrated, and let him be made alien from the most sacred Body and Blood of God and of our Lord the Redeemer Jesus Christ, and at the last judgement let him be subject to strict vengeance. But to all who keep the rights of that place be the peace of our Lord Jesus Christ, so that both here they may receive the fruit of good action, and before the strict Judge may find the rewards of eternal peace. Amen. Amen. Amen.

I, Eugenius, bishop of the catholic church, have subscribed.

I, Conrad, bishop of Sabina, have subscribed.

I, Imar, bishop of Tusculum, have subscribed.

I, Gregory, cardinal priest, of the title of Callixtus, have subscribed.

I, Guy, cardinal priest, of the title of St Chrysogonus, have subscribed.

I, Ubaldus, cardinal priest, of the title of Holy Cross in Jerusalem, have subscribed.

I, Guy, cardinal priest, of the title of Saints Lawrence and Damasus, have subscribed.

I, Bernard, cardinal priest, of the title of St Clement, have subscribed.

I, Manfred, cardinal priest, of the title of St Sabina, have subscribed.

I, Jordan, cardinal priest, of the title of St Susanna, have subscribed.

I, Odo, cardinal deacon, of St George ad Velum Aureum, have subscribed.

I, John, cardinal deacon, of St Maria Nova, have subscribed.

I, Bernard, deacon cardinal of the holy Roman church, have subscribed.

I, Cinthius, cardinal deacon, of Saints Sergius and Bacchus, have subscribed.

Given at Viterbo, by the hand of Guy, cardinal deacon and chancellor of the holy Roman church, on the tenth day before the kalends of January (23 December), in the ninth indiction, in the year of the Incarnation of the Lord 1146, in the second year of the pontificate of our lord Pope Eugenius III.

Likewise, another privilege of the same Pope Eugenius III concerning the possessions of this church #

Eugenius, bishop, servant of the servants of God, to his beloved sons Ingulf, abbot of the monastery of St Mary of Abingdon, and his brethren, both present and those to be canonically appointed hereafter, for ever.

Since without the true worship of religion neither the unity of charity can subsist nor service be rendered pleasing to God, it behoves the apostolic authority to love religious persons and, with the Lord’s help, wholesomely to provide for their quiet.

For this reason, beloved sons in the Lord, we graciously assent to your just petitions, and following in the footsteps of our predecessor Pope Innocent of happy memory, we take under the protection of Blessed Peter and of ourselves the aforesaid church, in which you are bound to the divine service, and we strengthen it by the privilege of this present writing; decreeing that whatsoever possessions, whatsoever goods the same church justly and canonically possesses at the present time, or may hereafter acquire by grant of pontiffs, bounty of kings or of princes, offering of the faithful, or by other just means, God being gracious, shall remain firm and unimpaired to you and your successors. Among which we have thought fit to express these by their own names:

Of the revenues of the altar: the church of St Martin, the church of St Aldate in Oxford, the church of Cumnor with its chapels, the church of Newnham, the church of Uffington, the church of Wytham with the mill of the same vill, the church of Cuddesdon, the church of Wicliam. Of the church of Kingston, thirty-two pence. The half tithe of Marcham. The land which Walman held by the bridge of Oxford. Ten acres in Ham. Three messuages in Abingdon. Forty shillings’ worth of land by Culham. The tithe of wool and cheese in Heldesleia. Of the demesne: the tithe of the demesne in Winterbourne. The tithe of the demesne in West Lockinge. Two meadows by the park. One meadow in Newnham. One messuage in Oxford, of the gift of Ermenold. Three shillings’ worth of land by the bridge of the same city. Two orae (that is, thirty-two pence) in Drayton, and one virgate of land. In More, eight shillings. In Winchester outside Southgate, half a mark. The tithe of Middleton. Of the common property: the free hundred, namely Abingdon, Barton, Cumnor, with all their appurtenances, and Culham, with every liberty which they are known to have hitherto had. The church of Sutton, Marcham, Fyfield, Charney, Goosey, Uffington, Shillingford, Watchfield, both Lockinges, Farnborough, Chieveley, Boxore, Wallingford, Wickham, with all their appurtenances, Drayton, Middleton, Appleford, Wytham, Wickhamsfield, Wixley, with their appurtenances.

In the diocese of Lincoln: whatsoever of lands and of right you have in Oxfordshire, Lewknor, Cuddesdon, with their appurtenances, Tadmarton, and the land which you have in Hanney next to the land of Northampton in Sitelhangar.

In the diocese of Worcester: Charney and Dumbleton, with their appurtenances.

In the diocese of Chester: Chesterton.

In the diocese of London: the monastery which is called Coles.

In London: one messuage for the abbot’s lodging, with the church of St Mary which adjoins it. The church next to London of Chinsentuna. The tithe of the hunting of the whole forest of Windsor, which is taken in the king’s hunting-stations.

In the parish churches also which you hold, it shall be lawful for you to choose honest priests and present them to the bishops, to whom, if they be found fit, the bishops shall commit the care of souls of the parish, so that priests of this kind shall answer to the bishops for the care of the people, and shall show to you the due subjection for temporal things.

But when you, now abbot of that place, or any of your successors shall die, let no one be set over it by any craft of stealth or by violence, except one whom the brethren by common consent, or the part of sounder counsel, according to God and the rule of Blessed Benedict, shall have provided to be elected.

We decree therefore that it shall be lawful for no man at all rashly to disturb the aforesaid monastery, or to take away its possessions, or to hold them when taken away, to diminish them, or to vex them with any vexations; but let all be preserved whole, to profit in every way the uses of those for whose governance and sustenance they were granted, saving the authority of the apostolic see and the canonical justice of the diocesan bishops.

If therefore in future any ecclesiastical or secular person, knowing this page of our constitution, shall rashly attempt to come against it, being warned a second and a third time, if he does not make amends by fitting satisfaction, let him be deprived of the dignity of his power and honour, and let him know himself guilty before the divine judgement of the iniquity perpetrated, and let him be made alien from the most sacred Body and Blood of God and of our Lord the Redeemer Jesus Christ, and at the last judgement let him be subject to strict vengeance. But to all who keep the just rights of that place be the peace of our Lord Jesus Christ, so that both here they may receive the fruit of good action, and before the strict Judge may find the rewards of eternal peace. Amen. Amen. Amen.

I, Eugenius, bishop of the catholic church, have subscribed.

I, Hugh, bishop of Ostia, have subscribed.

I, Gregory, cardinal priest, of the title of Callixtus, have subscribed.

I, Hubaldus, cardinal priest, of the title of St Praxedes, have subscribed.

I, Julius, cardinal priest, of the title of St Marcellus, have subscribed.

I, Bernard, cardinal priest, of the title of St Clement, have subscribed.

I, Octavian, cardinal priest, of the title of St Cecilia, have subscribed.

I, Roland, cardinal priest, of the title of St Mark, have subscribed.

I, Gerard, cardinal priest, of the title of St Stephen on the Caelian Mount, have subscribed.

I, John, cardinal priest, of Saints John and Paul, have subscribed.

I, Cencius, cardinal priest, of the title In Lucia, have subscribed.

I, Henry, cardinal priest, of the title of Saints Nereus and Achilleus.

I, Otto, cardinal deacon, of St George ad Velum Aureum.

I, Rodulfus, cardinal deacon, of St Lucia in Septasolio, have subscribed.

I, Gregory, cardinal deacon, of St Angelo, have subscribed.

I, Guy, cardinal deacon, of St Maria in Porticu, have subscribed.

I, Jacinctus, cardinal deacon, of St Maria in Cosmedin, have subscribed.

I, John, cardinal deacon, of Saints Sergius and Bacchus, have subscribed.

Given at Segni, by the hand of Boso, writer of the holy Roman church, on the seventh day before the ides of April (7 April), in the fifteenth indiction, in the year of the Incarnation of the Lord 1152, in the eighth year of the pontificate of our lord Pope Eugenius III.

Likewise, another privilege #

Eugenius, bishop, servant of the servants of God, to the venerable brethren Theobald archbishop of Canterbury, Alexander of Lincoln, S. of Worcester, and Jocelin of Salisbury, bishops, greeting and apostolic benediction.

We have received the grave complaint of the religious brethren of Abingdon, that William Martel, Hugh de Bolebec, William de Beauchamp, John Marshal, and their men, and many others also of your parishioners, violently invade their possessions, and seize and disperse their goods, and exact from them undue works upon castles. Since therefore the debt of our office compels us to restrain with due censure those who invade ecclesiastical property, commanding you by apostolic writing we direct that you strictly warn the aforesaid and others of your parishioners who invade and plunder the goods of that monastery, and disturb it with unjust exactions, that they restore to the same monastery what has been taken, make fitting satisfaction for losses and injuries inflicted, and altogether desist from their harassment. But if they prove contemners, execute upon them canonical justice.

Given at Auxerre, on the tenth day before the kalends of August (23 July).

Of the tithe in Hanney #

Rainald, formerly abbot of this church of Abingdon, granted to a certain priest attached to him a certain tithe of Hanney, namely ten acres of the church’s possession, to hold while he lived, on condition that before his death he should restore it to this church without any claim. But the same priest, presuming on the abbot’s favour and thereby corrupted, gave the aforesaid tithe with a certain kinswoman of his, by right of dower (which is to deal with the church’s property against the church), to a certain knight named Roger. He, being crafty, rendered to the abbot of his time such services as he could, in order that he might retain by a kind of grace the tithe he had received, since he could not retain it by right; and this he obtained as long as he lived. But when Roger was brought to his end, Ingulf, then abbot of this church, when he learned how Roger had received it, seised it, and held it for more or less four years. Afterwards, however, wearied by the continual prayers of Robert, son of the aforesaid Roger, and of his friends, who were then powerful in the war, and fearing that if he opposed their petition he would incur their hatred and greater loss to the church, he permitted Robert to hold the tithe for a time. But Robert, distrusting that he could hold it long, took care to sell it to others. But those who were summoned to buy, unwilling to deal unadvisedly against the church whose tithe it was, refused to buy. These therefore failing, he betook himself to the sacristan of this church, Richard by name, who seeing that a fitting time had come when the tithe long withheld might be restored to the church, showed Robert how injuriously he had held it, adding prayers for its restoration, and, that he might profit to the utmost, gave him seven marks in goodwill. Which having been received, Robert, his son (whom he had as heir) standing by and confirming the same, granted the aforesaid tithe in perpetuity upon the high altar, without any claim in future.

Witnesses: Hugh son of Berner, John de Tubney, Robert de Wickham, Adam the sheriff, and some others whom it is not necessary to name.

Moreover Richard, being hereby made secure against the father, as we have said, suspecting lest something adverse should happen through the son in future, gave him an excellent deer-hide belt and twelve pence, and caused him in chapter before the convent to swear upon the sacred relics that he would never, either himself or through another, seek whereby the covenant already made should stand less firm.

Of the half hide in Boreshulla #

The same Robert moreover, after his father’s decease, by the aid of certain of his friends, held by force a half hide of land in Boreshulla, which abbot Vincent had either given to his father Roger while he lived, or permitted him to hold, and not otherwise. But abbot Ingulf, not lightly bearing the loss of the aforesaid land, summoned Robert into his court, and at length brought it to this (though laboriously), that he with his heir quitclaimed that half hide entirely to the abbot, and rendered it hand to hand. Which thus recovered, the abbot gave to the sacristan Richard, having had his hand kissed by him. Yet lest Robert should at any time bear it grievously, or raise mischief, Richard gave him twenty shillings, besides another fifty which he had previously lent him upon the same land in hope of recovering it. And so it came to pass that Robert himself, the whole convent standing by, confirmed that half hide upon the high altar, without any reclaiming in future. Afterwards, however, Robert’s wife, asserting that it had been given to her in dower, brought from King Henry the younger, who reigned after Stephen, a certain writ to abbot Ingulf, having the purport that he should inquire of the abbot and the woman the right in this claim. But when the writ had been read through, the woman standing by, by the common consideration of many wise men who had been summoned, it was shown that nothing of the land pertained to her. And the woman returning to her own, this cause was thus ended.

Of the tithe in West Lockinge #

With the same Richard co-operating, a certain knight, Gerald de Curzun, granted the tithe of thirty acres of West Lockinge, which his parents had formerly granted, and he himself granted it to the altar of St Mary; adding the tithe of piglings and lambs, and cheeses, and other things which are wont to be tithed, which his predecessors had not at all given. This gift indeed the devout man offered upon the altar of St Mary, the tithe of only three acres of the thirty being reserved to the church of Wantage. This same gift Gerald also confirmed in chapter before the whole convent, abbot Ingulf being present; witness Saric the cook and many others. The sacristan then gave him ten shillings in witness, by way of charity.

Yet this same Gerald, corrupted by some cause I know not, stored the aforesaid tithe in his own barn, but being reproved by Richard, doing penance, he broke the locks of the barn with his own hand and restored the tithe to the church, confirming by oath that he would never do such a thing again.

But when some time had afterwards elapsed, Gerald obtained from the sacristan that he should lend him seven shillings, to be repaid at an appointed time without delay. But when the appointed day came, and a second also, and a third, the sacristan could not recover what he had lent. Gerald moreover again stored the tithe in his barn; so that, while he denied both, if he should render the one he might retain the other in any case. For Richard, contending with him in words, at length extorted this from him, that if he would remit to him the seven shillings he had lent, and Gerald would freely grant the tithe he had received, he would give him three quarters of wheat with thanksgiving, and would grant the tithe in perpetuity without any reclaiming, and would confirm it by witnesses. But Richard, consenting to his petitions, caused the same to be confirmed before these and many other witnesses: Peter de Vernun, Hugh son of Richard, Osmund de Grava, Simon de Churlintune. This therefore at length stood so, and received such an ending.

Of one virgate of land in Drayton #

A certain man, Ralph by name, held one virgate of land in Drayton, which rendered thirty-two pence every year to the altar of St Mary, which the same Ralph gave to a certain Roger with his daughter in dower. But when Roger died, his son Thomas, favoured by his mother, when for many years he could not pay the debt to the altar, betook himself to Richard the sacristan, asking that he would grant him something beyond what he owed, so that he would grant him that virgate to hold entirely in goodwill. And when he had satisfied the same Thomas in pence and in other things, the aforesaid virgate, freely seised by Richard, was brought into the office of the sacristy.

Of a certain house #

By the skilful acquisition of this same Richard, a certain Robert, priest of Marcham, gave to God and to the altar of St Mary a certain house, which he had made free and wholly quit for himself. And because he was already labouring under his last infirmity, and could not go there, he commanded a certain Walter de Coleshulle, his kinsman, to offer the same house upon the high altar in his stead, the whole convent standing by, and also many clerks and laymen. And after this had been done as he wished, he departed from the present life. Afterwards however a certain William surnamed Pincun, because some part of the aforesaid house seemed to be founded upon his land (for it was near), raised a claim, and frequently came into litigation. Whose importunity the sacristan avoiding, by the assiduous prayer of the same man and of many others of his friends, permitted the same house to William for twelve pence a year, so that the same William should acquit the house towards the reeve, and if anything else should chance to be payable for it.

Of the houses of Scalegrai in this vill #

Richard still persuading, a certain man commonly named Scalegrai thought to make the church heir of his houses. Which when two of his kinsmen heard, namely Robert de Lockinge and another Robert, they raised an hereditary claim upon those houses. Which cause in the common hallmoot was brought to this end, that each claimant, because he had no right there, departed empty of his hope, as was just. And so the aforesaid Scalegrai voluntarily gave his houses to this church; and because he had to pass on a long journey, our sacristan gladly granted him one mark for his journey-money, and receiving the houses to himself, thus ended that cause.

Likewise of another certain land #

Again a certain woman, called Beliardis, the wife of one Stumellus, provoked by the industry of this Richard, after her husband’s decease determined to attach her houses to the altar of St Mary. But when she was thinking such things, certain claimants, who thought that they had some right for themselves, rose up against her; but by the investigation of the truth by the wise men who handled both causes, as bringing an unjust claim, they were afterwards, as was right, repelled. But the woman, now using free power, granted her houses in goodwill to the altar of St Mary, and Richard put into her hand fourteen shillings for this grant, and received the houses so given by the woman. Nor must it be passed over that a certain canon from beyond the sea, son of the aforesaid Stumellus, came raising a claim, but when he saw that he could accomplish nothing, he returned to the place whence he had come, nor did he come back again to raise a claim.

Of the land of Roger Haliman #

A certain priest of Wallingford, Roger by name, whose surname was Haliman, with a son named Thomas, receiving the monk’s habit in this church of Abingdon, gave to the altar of St Mary his dwellings, houses pertaining to his own right; but in the war, by the force of the knights dwelling in that castle, they were for some time alienated. But peace having been made under King Henry the younger, Richard the sacristan went to all the barons of that town assembled together, together with Henry son of Gerold, then the town-reeve of that castle, and profited so much before them that the knight, Richard by name, who held that land, before them all seised this church thereof. But because the same knight had made new houses upon the aforesaid land, by the intervention of those who were gathered there, he again reseised him, to receive from him, or from whoever should dwell there, six pence yearly, and for the other house, in which one Gerard Rufus dwelt, again another six pence.

Of a certain land in Wallingford #

Similarly a certain man of the same vill, called Ailwin, having a desire that he should become a monk in this church with his little son, among other things offered his houses with the land to the altar of St Mary, which in the war, like many other things, brought little profit to the church. But when the war ceased, because the aforesaid houses were broken down, the sacristan let the same land to one of the burgesses for twelve pence a year.

Of the feast of the relics #

This same sacristan Richard, considering that in this church many relics of saints are preserved, of which at that time no memorial was celebrated, with the consent of the abbot and of the whole convent, first instituted the Tuesday which first occurs fifteen days after Easter, on which the memorial of all the relics of this church should be held, adding a rent of forty shillings acquired by his own labour, whereby that day should be honourably celebrated for ever among the principal feasts, as is fitting.

Of the organs #

The same Richard also set up organs in this church at his own expense, attaching a rent from his acquisition, whereby they might in future be repaired or maintained. He likewise first caused iron joints, skilfully composed, to be wrought in this church. But in vessels of silver or of other metal, candlesticks, or bells, or many things pertaining to the adorning of the church, the memory of this man is greatly held in this church.

These things I have narrated of one now dead, nor shall anyone suspect that I wish to flatter his ashes. From hence let us pass to other matters.

Of Swinley #

In the time of this abbot Ingulf, certain possessions of the church were dispersed, as it were under a show of right, since it was by the abbot’s will, yet unjustly, since it was to the church’s damage. For in the war, a certain land of the church, called Swinley, since the possessors could not hold it for dread of plunderers, like many others, was itself also deserted.

The white monks of Stratford, seeing this, went to abbot Ingulf, striving to obtain from him, by prayer as well as by payment, that he would grant them to have that land, rendering six shillings to him a year. The abbot, assenting to their words and gifts, certain of the brethren consenting with him whom the aforesaid monks had appeased by a gift, handed over to them the land they sought, and confirmed it by his letters and by the seal of the church, against the will of the convent. For he kept the seal of the church under his own power, and confirmed with it whatsoever he wished. Whence it also came to pass that after his death very many seals uselessly made by him were broken. But the monks, receiving the aforesaid land, so hold it, and strive to hold it for ever.

Of Hackhamstede #

Again, a certain clerk of Lewknor, called Ansoferus, long held that same vill of abbot Ingulf, and rendered him such services as he could; who, when he had come into the abbot’s favour, obtained from him, by prayer as well as by payment, to hold in fee and inheritance a certain member of Lewknor, called Hackhamstede, for forty shillings, which before was wont to render fifty. Which was done against the will and the advantage of the convent, and confirmed by the abbot’s letters and by the seal of the church which, as we have said, he had in his own hand.

Of a certain land at Barton #

Similarly, by this abbot’s grant, Hugh son of Berner obtained, without the consent of the convent, the land which is on the right hand to those journeying from Barton towards the court, which the venerable abbot Faritius had obtained in exchange from the aforesaid Berner for the land which is called Blakegrava, for (blank) shillings a year, rendering nineteen shillings, without other customs, and nine pence.

Likewise, by this abbot’s gift, William, surnamed Paulinus, obtained nine acres of the demesne of Barton, and holds them against this church. By such means the possessions of the church are weakened, until at length, through a man given by God, they are restored whence they had been taken away.

Of the money which the king took in this church #

Moreover not only in outward possessions did this church suffer great loss at that time, but also in things within. For King Stephen plundered for the pay of his army a very great sum of money which the abbot himself had gathered, and whatsoever had been deposited in the church for safe keeping, through the betrayal of certain of the abbot’s friends. But afterwards, towards the end of the abbot’s life, whatsoever nearly of gold and silver was found in the church, in the shrines of the saints or in the vessels, was dispersed for the payment of his debts.

Of King Henry the younger #

Meanwhile king Stephen dying, in the nineteenth year of his reign, Henry the younger succeeded to the kingdom, and the marvellous war of all England ceased.

Charter concerning the tithe of Chilton #

Be it known to those present and to come, by the witness of this writing signed with my seal, that I, Nicholas son of Turold de Estuna, for the salvation of my soul and of my parents, and because it was permitted me by the church of Abingdon to have a cemetery for my chapel of Winterbourne, have firmly granted and finally given to the aforesaid church of Abingdon, to be held each year in perpetuity, the tithes of my land which I hold in my demesne in the vill of Chilton: in corn, namely, to be received at the door of my barn, and in cheeses, and in fleeces, and in lambs, and in piglings, and in all things which are wont to be tithed. Moreover I have firmly ordained that the church of Chieveley shall be entitled each year to the tithe of two acres of my demesne in Winterbourne, one of wheat and the other of oats, or to two shillings, to be acknowledged at my choice after the departure of Helias the clerk; and so that henceforth I shall choose and appoint the person to serve the aforesaid chapel of Winterbourne, saving the right of the episcopal dues.

This gift was made on the day of St Lawrence, in the chapter of Abingdon, in the second year of King Henry, abbot Ingulf and prior Walter being present, and the rest of the brethren, these witnesses also being underwritten: Roger the archdeacon, master Rannulf, Helias the clerk of Chieveley, Richard brother of the same Nicholas, Hamo Pirun, Richard de Henereda, John de Tubney, Henry de Pisi.

The abbot therefore consenting, the aforesaid tithe was assigned to the use of the poor and of pilgrims, Nicholas himself standing by, and giving thanks with great zeal that he had appointed his alms to such a purpose.

Chirograph concerning a certain land in Oxford #

Let those present and to come know, clerks and laymen, French and English, that I, Ingulf, by the grace of God abbot of Abingdon, and our whole convent, have granted to Ralph Brito one land to hold of us by hereditary right, situate within the market of Oxford, which Geoffrey son of Milda held, which pertains to the altar of our church, for twenty shillings to be rendered each year to our sacristan; and moreover he shall acquit the same land towards the king for sixteen pence, according to the custom of the vill of Oxford; and that the same Ralph and his heirs shall so hold it well and freely, as anyone before him held the aforesaid land of us better and more freely.

The testament of Dom Ingulf the abbot #

Be it known to those present and to come that I, Ingulf, abbot of Abingdon, have granted, and finally grant, to our convent all the customs which it had in its several obediences, as they were best and most fully established in the time of my predecessor Dom Vincent the abbot, and as I found them: namely, in the cellar, in the refectory, in the almonry, in the maundy, in the sacristy, in the infirmary, in the kitchen, in the chamber, in the custom of the servants, in the court, in the receiving of guests, in the wood-allowance, and in the works of the church. Moreover I grant in perpetuity, for the sustenance of the brethren, Winksey and Winckfield, with all their rents, and by this present writing, under the bond of anathema, by the power which I have, I confirm that none of my successors shall in any wise diminish this our aforesaid disposition, nor withdraw our gifts which we have given to the church: namely, to the sacristy forty shillings, in Middleton twenty shillings, and of the monastery of St Aldate of Oxford twenty shillings, and in Watchfield, the rent of the mill, for the celebrating of the feasts of Saints Swithun and Ethelwold.

Of a certain pasture in Uffington #

Likewise, in the time of abbot Ingulf a contention arose between the Winchester storekeeper and the abbot himself over a certain pasture between Uffington and Woolstone, which is called Summerleaze. Which cause was so long ventilated, until the aforesaid pasture was lulled by a duel, and by the victory of the abbot’s champion was adjudged to this house, according to the custom of the realm.

Of the ornaments of abbot Ingulf #

These are the ornaments which abbot Ingulf bestowed upon the church of Abingdon: namely, four of the best copes, a most noble dalmatic, a frontal for the high altar with lions, and a fifth cope which he gave in offering. He also gave two curtains, which are called Dossers in French, one namely of the Incarnation of Christ, the other of the Apocalypse, which also hang in the choir on the principal feasts. Besides these goods and very many others, which we doubt not are unknown to us, he made the infirmary with its two chapels, likewise the great chamber which is called the prior’s. It happened also in the time of that abbot, necessity pressing in, that Christ’s poor in those parts were imperilled by a most savage destruction of famine. Concerning which the aforesaid abbot, moved by pity and touched inwardly with a vehement grief of heart, began to distribute whatsoever he could, besides what was necessary for the sustenance of his monks. What need of many words? When the abbot’s substance failed, and the pestilence of famine grew stronger day by day, an infinite multitude of the poor of that province flocked to this abbey. When the aforesaid abbot saw this, being wholly filled with the bowels of mercy, he began vehemently to grieve over the affliction of Joseph. And when he had deliberated what more cautious course he might take in such misfortune, with the consent and equal will of his brethren he entirely emptied the shrine of St Vincent, and poured it out largely for the use of the poor.

It happened also in those times, in the reign of the most pious king Stephen, that a certain knight of this abbey, named Richard de Sancta Helena, his sins demanding it, grievously incurred the king’s offence. Who, when he ought to have been disinherited by the king’s command through abbot Ingulf, hastened with all speed, asking earnestly that the abbot would more earnestly give him counsel and help in such a business. The abbot satisfying his petition seasonably, again emptied twelve shrines overlaid with pure gold and silver, judging it more useful to heap up gold and silver in the royal treasury for the redemption of the knight and for ecclesiastical liberty, than to lose the service of that land entirely and longer to sustain an ignominious loss. But the aforesaid abbot Ingulf, again calling to mind how he had emptied the shrines, and as it were had spoiled the relics of the saints laid up in them of their beauty, wishing again to overlay them with silver as well as gold, gathered together five hundred marks of silver and forty-nine of gold for that purpose. But when the treasure had been thus gathered, certain traitors of his secret counsel went to the king, one and another accusing him concerning money of this kind, as though illicitly acquired. Which when the king heard, he sent his messengers, and appropriated to his own uses the treasure which the man of God, not without great labour, had earnestly acquired for the honour of the sacred relics.

Of abbot Walkelin #

In the twenty-ninth year therefore of his rule, the man devoted to God, aged and full of days, Dom Ingulf the abbot, fell into sickness. Labouring long in it, he caused himself to be led into the chapter of the brethren, for on account of his sickness he could not walk, and there absolved all subject to him from their sins, humbly asking that if he himself had sinned in anything against them, they would forgive him for God’s sake. And so bidding them a last farewell and blessing them, a few days after he departed from the world on the thirteenth day before the kalends of October (19 September), namely in the fourth year of King Henry the younger.

In his place the king appointed Walkelin as shepherd, a monk of the church of Evesham, a man faithful and prudent concerning the possessions of the church committed to him, and diligent also in recovering those lost by the negligence of former pastors. For which reason, being greatly beloved by the king, when he had now been promoted into the abbacy he sent such writings to the chief men of England:

Letters of the king concerning the same abbot #

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to the archbishops, bishops, abbots, earls, barons, justices, sheriffs, ministers, and all his faithful, French and English, of all England, greeting.

Know that I have granted and given to Walkelin the abbot the abbacy of Abingdon, with all things pertaining to that abbacy. And therefore I will and firmly command that the aforesaid abbot have and hold the aforesaid abbacy, with all its appurtenances, well and in peace, freely and quietly, fully and entirely, and honourably, with sac and soc, and toll and team, and infangthief, and grithbreche, and forstal, and hamsocn, and fugitive’s forfeiture, in borough and out of borough, in wood and plain, in meadows and mills, in waters and streams, in ways and paths, in feast and out of feast, and with all other customs, as ever any of his predecessors held best and most freely, most quietly and most honourably in the time of King Henry my grandfather, and as his charter witnesses.

Witnesses: the bishop of Evreux, and the bishop of Bayeux, and William de Caisneto; at Rouen.

Letters of King Henry the younger concerning the hundred #

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to the bishop of Salisbury, the barons, justices, sheriffs, ministers, and all his faithful, French and English, of Berkshire, greeting.

Know that I have granted to God, and to the church of St Mary of Abingdon, and to abbot Walkelin, and to all the abbots his successors, and to the monks serving God there, the hundred of Hormer, to be held and had by perpetual right, to them and all their successors, in their lawful and most free power and justice, as King Edward and King William, and King Henry my grandfather, granted to the aforesaid church, and confirmed by their charters. And I will and firmly command that the aforesaid abbot Walkelin, and the monks of Abingdon, hold the aforesaid hundred in peace and quiet and honourably, with all their customs and their quittances, with which they held best and most honourably in the times of the aforesaid kings; namely, that no sheriff or their ministers shall in any wise intermeddle therein, but they themselves shall freely have and execute their justice, as the charter of King Henry my grandfather witnesses.

Witnesses: the bishop of Evreux, and Philip bishop of Bayeux, and William de Caisneto; at Rouen.

Of the market of Abingdon #

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to the bishop of Salisbury, the barons, justices, sheriffs, ministers, and all his faithful of Berkshire, greeting.

Know that I have granted to the church of St Mary of Abingdon, and to abbot Walkelin, and to the monks serving God there, the market of Abingdon, as the aforesaid church and his predecessors the abbots ever best and most freely had it, in the time of King Henry my grandfather, and as his charter witnesses. And they shall hold the aforesaid market well and in peace, freely and quietly, wholly and honourably.

Witnesses: the bishop of Evreux, and the bishop of Bayeux, and William de Caisneto; at Rouen.

Of toll #

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to the justices, sheriffs, ministers, and all his bailiffs of all England and of the ports of the sea, greeting.

I command that the monks of Abingdon be quit of all toll, of passage, of pontage, of lastage, and of all customs throughout all my lands and the ports of the sea, of all things which their men can attest to be their own, as the charter of King Henry my grandfather witnesses. And I forbid that anyone disturb them or their men, upon ten pounds of forfeiture.

Witnesses: Arnulf bishop of Lisieux, William de Chesney, William de Hastings; at Rouen.

Of the tithe of the hunting of the forest of Windsor #

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to the justices, sheriffs, foresters, and all his ministers of the forest of Windsor, greeting.

Know that I have granted and confirmed to God and to the church of St Mary of Abingdon, the whole tithe of the venison which shall be taken in the forest of Windsor, as Henry my grandfather granted to them and confirmed by his charter.

Witnesses: Rotrold bishop of Evreux, and Philip bishop of Bayeux, and William de Caisneto; at Rouen.

Of the woods of Cumnor and Bagley #

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to the bishop of Salisbury, the barons, justices, sheriffs, foresters, ministers, and all his faithful, French and English, of Berkshire, greeting.

Know that I have granted and confirmed to God and to the church of St Mary of Abingdon, and to the abbot, and to the monks serving God there, in perpetual alms, to be had in their keeping, the woods of Cumnor and of Bagley; and all the roebucks which they can find there they shall take. And stags and hinds they shall not take, except by my licence, and I will give licence to none to hunt there but to them; and all forfeitures of assarts I pardon to them, as King Henry my grandfather granted to them, and as his charter witnesses to them.

Witnesses: Rotrold bishop of Evreux, and Philip bishop of Bayeux, and William de Caisneto; at Rouen.

Of the warrens of this church #

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to the justices, sheriffs, foresters, and all his ministers of England, greeting.

I grant that the abbot of Abingdon shall have warrens in all his lands, in which his predecessors had warrens, in the time of King Henry my grandfather. And I forbid that anyone course in them, or take the hare, without his licence, upon ten pounds of forfeiture.

Witnesses: the bishop of Evreux, and the bishop of Bayeux; at Rouen.

Confirmation of the possessions of this church #

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to the archbishops, bishops, abbots, earls, barons, justices, sheriffs, ministers, and all his faithful, French and English, of all England, greeting.

Know that I have granted and by this present charter confirmed to God, and to the church of St Mary of Abingdon, and to Walkelin the abbot, and to all his successors the abbots, and to the monks serving God there, the hundred of Hormer, to be held and had by perpetual right, in their lawful and most free power and justice. Moreover I grant to them, to be had in their keeping, the wood of Cumnor and of Bagley, and that they shall take all the roebucks which they can find there, and stags and hinds they shall not take except by my licence, and I give licence to none to hunt there but to them, and all forfeitures of assarts I pardon to them. I grant to them also the whole tithe of the venison, which was taken in my forest of Windsor; and I grant to them to have freely and to hold the market of Abingdon.

Wherefore I will and firmly command that the aforesaid church and the abbots, and the monks, shall have and hold all these aforesaid things, well and in peace, freely and quietly, wholly and fully and honourably, with all their liberties and free customs, in all places and in all things, as ever best and most freely, most quietly and most honourably, they had and held them, in the time of King Henry my grandfather, and as he himself granted to them, and confirmed by his charters.

Witnesses: Rotrold bishop of Evreux, and Philip bishop of Bayeux, and William de Caisneto, and William son of John, and Hubert de Vaus; at Rouen.

How many pigs the abbot ought to have in Kingsfrith #

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to Richard de Lucy, and to the foresters of Windsor, greeting.

I command that without delay you cause to be recognised, by the oaths of lawful men of the hundred, how many pigs quit of pannage the abbot of Abingdon was wont to have in my forest, which is called Kingsfrith, in the time of King Henry my grandfather. And as it shall be recognised, so cause abbot Walkelin of Abingdon, and the monks serving God there, justly to have.

Witness: Manser Biset, the steward; at Rouen.

Of exemption from toll, &c. #

Henry, king of England, and duke of Normandy, and count of Anjou, to the justices, sheriffs, ministers, and all his bailiffs of all England and of the ports of the sea, greeting.

I command that the monks of Abingdon be quit of toll, of passage, of pontage, of lastage, and of all customs, throughout all my lands and the ports of the sea, of all things which their men can attest to be their own, as the charter of King Henry my grandfather witnesses. And I forbid that anyone disturb them or their men therein, upon ten pounds of forfeiture.

Witnesses: Arnulf bishop of Lisieux, William de Chesney, William de Hastings; at Rouen.

That the abbot of Abingdon shall send his seneschal, or some other, to the assizes and pleas #

Henry, by the grace of God king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to his justices, in whose bailiwicks the abbot of Abingdon has lands, greeting.

I permit that the abbot of Abingdon shall send his seneschal, or some other, in his stead, to your assizes and to the pleas. And therefore I command that you receive his seneschal, or another, whom he shall send to you in his stead.

Witness: Richard Brito, the clerk; at Woodstock.

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to H. de Oxford the sheriff and to his ministers, greeting.

I command you that if the abbacy of Abingdon has been unjustly disseised of the church of Marcham and its appurtenances, and of one hide and a half of land in Middleton, and of one hide in Appleford, you resseise it thereof without delay, and cause it to hold in peace, as it best held in the time of King Henry my grandfather; and unless you do this, let my justice do it.

Witness: Warin son of Gerold; at Woodstock.

Of the salt of Droitwich #

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to his bailiffs of Droitwich, greeting.

I command you that without delay and justly you render to my monks of Abingdon their salt, as they were wont to have it in the time of King H. my grandfather. And unless you do this, let my sheriff of Worcestershire do it, lest hereafter I hear complaint thereof for want of right.

Witness: John of Oxford; at Woodstock.

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to Richard de Canvillis, sheriff of Berkshire, greeting.

If the abbot of Abingdon has been unjustly and without judgement disseised of his land of Marcham, and of Middleton, and of Appleford, then I command that you resseise him thereof without delay and justly; and he shall hold it so well, and in peace, and justly, as the church of Abingdon best held it in the time of King Henry my grandfather; and the chattels which have been unjustly taken from that land you shall cause to be justly restored to them; and unless you do this, let my justice cause it to be done.

Witness: earl Reginald; at Windsor.

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to the sheriff of London, and to the sheriff of Hampshire, and to the sheriff of Gloucestershire, greeting.

I command you that you permit the monks of Abingdon to buy their victuals in your bailiwicks, and to carry them to Abingdon by cart, or in whatsoever manner they will, which their men can attest to be for the monks’ own use; and they shall not be disturbed on account of the prohibition which I made concerning the army for Wales.

Witness: John of Oxford; at Wirral.

Likewise, a charter of the king concerning toll #

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to the justices, sheriffs, and all his ministers of England, greeting.

I command that all the goods of the monks of Abingdon, which their men shall have attested to be their own, for their food and clothing, be quit of toll, and passage, and every custom; and let no one disturb them therein unjustly, upon ten pounds of forfeiture.

Witness: William son of John; at Woodstock.

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to Ralph de Suession, greeting.

If the monks of Abingdon have been unjustly and without judgement disseised of the land of Nigel de Colnbrook which they claim, then I command that you resseise them thereof justly and without delay, as they were seised thereof in the time of King Henry my grandfather; and unless you do this, let my justice or my sheriff cause it to be done.

Witness: William son of John; at Woodstock.

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to Richard Basset, greeting.

I command that my monks of Abingdon hold in peace, and freely, and quietly, and justly, the four hides of land of Chaddleworth, as they held them in the time of King Henry my grandfather, and with the same liberties, with all their appurtenances. And I forbid that anyone unjustly implead them concerning the same. And unless you do this, let my justice cause it to be done, lest I hear complaint thereof for want of full right or firm justice.

Witness: W. son of John; at Chius.

Of the pigs in Kingsfrith #

According therefore to the king’s command, by the lawful men of the hundred it was recognised upon oath that the abbot of Abingdon was wont of old to have in the forest of Kingsfrith three hundred pigs without pannage, and had them in the time of King Henry. And this was so granted and confirmed to abbot Walkelin and his successors by the king’s command.

Of the knights of this church #

Eleanor, queen of England, duchess of Normandy and of Aquitaine, and countess of Anjou, to the knights and men who hold lands and tenures of the abbacy of Abingdon, greeting.

I command that you do to Walkelin abbot of Abingdon his full service justly and without delay, which your predecessors did to his predecessors, in the time of King Henry, grandfather of the lord king; and unless you do this, let the king’s justice and mine cause it to be done.

Witness: Jocelin de Baillol; at Winchester.

By the king’s writ from beyond the sea #

At the time when Thurstan son of Simon unjustly held the land and church of Marcham, as we have said above, he seised also the tithe of the same vill, which pertained not to that church, but to the light of the altar of this church. For which cause one of the brethren is sent to the king across the sea, that by his justice and authority the church’s right might be restored. Which also was so done; for the brother who had been sent, returning, brought back a writ sent by the king in these words:

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to his sheriff and to his ministers of Berkshire, greeting.

If the church of Abingdon had the tithe of Marcham for the light of the church, in the time of King Henry my grandfather, and in the year and day when he was dead and alive, and afterwards, and has been disseised thereof unjustly and without judgement, then I command that you resseise it thereof without delay; and cause it so to hold well, and in peace, and freely, and justly, and quietly, as it best and most freely held in the time of King Henry my grandfather. And I command that when Thurstan son of Simon shall have returned to England, the abbot of Abingdon shall have full right concerning the land which the aforesaid Thurstan son of Simon holds of the fee of the abbacy; and if the abbot can prove that the aforesaid Thurstan has failed of right in his court, let the abbot do him right therein in his own court.

Witness: master John of Oxford; at Tours.

But when the king’s writ had been read through in the full county court, and it had been manifestly proved, by the testimony of the whole county, that the aforesaid tithe pertained to the light of the altar of St Mary, and that Thurstan held it unjustly, the sheriff, on the king’s behalf, disseised him and restored it to the altar to which it belonged. But how the church with the land was proved in the right before the king, we have recorded above in the acts of the venerable abbot Vincent.

Of the market of Abingdon #

In the first days of abbot Walkelin’s coming to this church, the men of Wallingford went to this king Henry the younger with those of Oxford, suggesting to him of the market of Abingdon that it was otherwise than it ought to be, or had been in the time of King Henry his grandfather. Moreover they pressed on with much deceitfulness of words and tricks, to obtain the king’s assent for the market to be forbidden. To whom when the king thought credence was to be given, he commanded that meanwhile the market be forbidden, except the small vendibles which were wont to be sold there, until he should return from the parts beyond the sea, to which he was then hastening, and should examine the cause more carefully in this matter. But they, having received the power, abstained from the forbidding of the market until the king crossed the sea; but afterwards, as it were giving free rein to their malice, taking with them the king’s constable of Wallingford, they came to Abingdon on the Lord’s day, by the king’s word bidding all who had brought their vendibles thither to depart, and doing violence to the rustics. But the men of Abingdon, taking grievously the forbidding of their market, having taken boldness from I know not where, drove all the adversaries who had come far from the vill with disgrace. By which repulse the adversaries, being further provoked to evil, not awaiting the king’s return into the country, came to him where he was, and recounted how it had befallen them (not without great injury to the king), adding much that was false. To whose importunity when he wished to satisfy with equity of law, he permitted them to return to their country, having given them a certain writ. But they returning, and thinking that the overthrow of the market of Abingdon was fully contained in the letters, went to the justice of England, namely Robert earl of Leicester. The writ was therefore read before the justice, abbot Walkelin being present, having a purport of this kind:

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to Robert earl of Leicester, greeting.

I command that, the whole assembly of Berkshire being convoked, you cause twenty-four men of the elders who were in the time of King Henry my grandfather to be chosen. Who, if they can swear that in his days there was a full market in Abingdon, so let it be now also. But if they have neither seen, nor can swear, let it be forbidden, as is right, lest I hear complaint thereof any more.

Which having been read through, they who had brought it were confounded of their hope, being conscious to themselves of the truth. Nevertheless, at the earl’s command, Adam the sheriff assembling the full county at Farnborough, appointed chosen men who ought to swear according to the king’s command, who asserted upon oath that they had seen and been present at a most full market of all vendible things in that place.

These things having thus had their end, and the king returning to his own realm, the aforesaid disputants came together to him, feigning that a false oath had been made, and, because certain of those who had sworn were of the abbacy, that they had set forth what seemed useful to them, and not what the truth of the matter taught. The king, somewhat moved by these words, commanded that at Oxford the men of Wallingford and all the county of Berkshire should again come together before his justices; and from each side elder men should be chosen, who, according to what should seem true to them, should swear for the market of Abingdon. Yet so that none of the abbacy should be among the swearers, lest they should be suspected of wishing to perjure themselves for any cause. When the king had commanded this, he set out for Salisbury, leaving all his justices to hear.

All therefore were gathered as the king had commanded; and those who were to swear, being separated, confounded their cause by diverse opinions. For the men of Wallingford swore that never in the time of King Henry the elder was anything sold in Abingdon except bread or ale; but the men of Oxford (for they also swore) said that they had seen a market there larger than others, not however a full one, in merchant ships and wagons; but those of the county who swore asserted that they had seen a full market of all things; concerning merchant ships only, running upon the water of Thames, they doubted; the abbot nevertheless using his own ships for whatsoever he would. But the earl of Leicester, who was present as justice and judge, seeing their opinions vary, presumed not to judge in this matter; but going to the king, told him what had been done. Yet lest the king should doubt, ignorant of the truth of this matter, the same earl testified that he himself had seen a full market in the time of King Henry; and, what is more, when he was yet a boy, and was being brought up at Abingdon in the time of King William. But the king, delighting in the testimony of so great a man, judged that credence should be given to him alone speaking truth, rather than to many discordant from the truth through contention.

Meanwhile the king being at Reading, the aforesaid claimants came together to him, saying that they could by no means hold his vills if the market, as it had begun, remained in Abingdon. At whom the king, indignant for the perverseness of their evil mind, drove the same men turbulently from him; and commanded that from that day there should be a most full market there, merchant ships only excepted, the abbot using only his own. And lest anyone should strive to scatter what was settled to have been ordained in the time of King Henry his grandfather, and which he himself then confirmed, he forbade the claimants by imposing upon them perpetual silence. Nevertheless before this matter came to this end, abbot Walkelin endured no little labour.

Of the hundred shillings ill given to the sheriff #

Abbot Ingulf therefore, the predecessor of this Walkelin, because he was full of days and of advanced age, and could not attend the county court, was wont for a very long time to give the sheriff of Berkshire a hundred shillings every year, for this reason, that he might deal more gently with the men of the abbacy, and help them in pleas and hundreds if they had any need. Which after it had in process of time turned into a custom, the sheriff indeed received the hundred shillings of the abbacy as though they were of his own rent; but it profited nothing at all to those for whose sake they were given.

When notice of this came to abbot Walkelin, he grieved for such loss to the church; and after the first year of his coming to the abbacy, he put off giving the shillings. But when he was asked why he had not paid the hundred shillings, he answered, lest an evil usage should take root against his church, since assuredly in former times it had not been so. But at the king’s command, inquiry was made into the truth of the matter, whether it had been so in the time of King Henry, namely his grandfather. And when it was made manifest by the oath of the county that it had not been so, the king forbade the shillings to be rendered, or to be exacted by anyone in future. And so abbot Walkelin drew back to himself the hundred shillings ill lost year by year before, and appointed them to be more profitable to the church’s use.

Of a certain mill #

At the time when, sedition having arisen between King Stephen and duke Henry for the obtaining of the kingdom, they raged on both sides, William Boterel, constable of Wallingford, having received money from Dom Ingulf the abbot, promised that he would defend the goods of the church of Abingdon from his own army. But forgetful of his promise, he plundered whatsoever he could find in the vill of Culham, which adjoins this monastery. Which when the abbot heard, he sent certain of the brethren to him, humbly asking that he would restore the spoil; marvelling how he had plundered, worse than a thief, what he ought to have protected. To whom when they returned home, they brought back nothing except the answer that he would not restore the spoil. Abbot Ingulf therefore being compelled (at the bidding of Theobald archbishop of Canterbury, and of Jocelin bishop of Salisbury), had recourse to the vengeance of holy church, and condemned William by the bond of anathema. But he, being condemned, neglected to ask pardon for what he had committed, or absolution from the anathema, even to the day of his death. At length however, by the just judgement of God, he received a deadly wound in the aforenamed sedition, which forthwith took from him his speech, and rendered him thenceforth useless either for helping or for hurting, who also despaired of life. His brother, Peter Boterel, pitying his misery, went suppliantly to the abbot to plead for his brother, that he might obtain pardon for him dying. He also promising that he would restore whatsoever had been plundered, his brother William (whom we have said despaired) was absolved, and died. After whose decease, Peter, having received letters from duke Henry, came to the abbot, praying that for the duke’s love what was owed to him might be forgiven. But the abbot, fearing to contradict the duke’s letters, assented to the petition, though not with a good heart, yet for the time.

But when some time had passed, the same Peter turned it over in his mind, that it had profited his dead brother little or nothing that so great a loss had been amended by no restitution, but by forgiveness alone. Coming therefore into the chapter of the brethren, in the presence of abbot Walkelin and of the whole convent, he offered a certain mill of Benson next to Wallingford, rendering five shillings a year, as it were in restitution of the aforesaid loss. But the abbot, judging it more useful to receive something, however small, than to lose the whole by neglecting a little, accepted the mill, and granted it in perpetuity to the necessities of the sick brethren, Peter himself granting it and laying his hand upon the altar.

Of a certain Richard #

It happened also that a certain man, Richard by name, of Warwickshire, for a certain business which he had with William de Lefa, a knight of this church, came to Abingdon. For without the consent of the church of Abingdon, of whose fee was the land which William held and which he ought to receive from him, he could not complete his cause. But when abbot Walkelin was sitting with the brethren in chapter, the aforesaid Richard, having received the fellowship of the brethren, asked their assent in his business; and, that they might the more readily assent, laid twelve pence upon the reading-desk, and promised and confirmed for ever that he and his heirs, or whosoever should hold in future what he then received from William, would give the same number each year (in recognition that he held of the church) to the infirmary.

Of one hide in Appleford #

A certain man, Payn by name, a man of this church, had received in the vill of Appleford one hide to hold for twenty shillings, to be rendered each year to the monks’ kitchen. But for a long time, his lords of that time favouring him, he put off paying it. Which abbot Walkelin perceiving, he dealt frequently with the same Payn to restore to the church what he was unjustly withholding year by year. Which though Payn took grievously, yet by the constancy of this abbot he was brought to this, that he should come into the chapter of the brethren, with the son whom he had as heir, and for that land, and another which he held of the church in Stoches, should confirm with the abbot and convent a covenant in these terms. But for the past loss he put himself in the abbot’s mercy. The chirograph moreover was thus:

Chirograph #

Let those to come as well as those present know, that I, Walkelin, by the grace of God abbot of Abingdon, and the whole convent of the same church, have granted to Payn of Appleford and to his heirs, to hold by hereditary right of our church in perpetuity, his holding of Appleford, and of Stoches, all purpresture excepted, for twenty shillings to be rendered each year to the kitchener of our church, for every service, namely ten shillings at the feast of St Michael, and ten shillings at the Annunciation of St Mary. And that this agreement might be held the firmer and more stable, we delivered to the aforesaid Payn a chirograph secured by our seals; and Payn himself and Robert his son, on their part, in the presence of the whole chapter, and of very many clerks, and of many laymen, swore that they and their heirs would keep the aforesaid agreement without any dissimulation.

These witnesses being underwritten: Clement the dean, Ralph de Sancto Martino, and Roger his son, Martin the priest, and Helias the clerk, Adam the sheriff, Nicholas son of Turold, John de Turbervilla, Robert de Senecirda, and William his son, John de Tubney, and Richard his son, William de Leia, Bomund de Bed’, Ranulf de Morles, Henry de Lewknor, and many others.

Of bishop Godfrey #

Abbot Walkelin having entered upon the way of all flesh, Godfrey bishop of St Asaph, whom Henry II appointed procurator of this house, exercised the office of abbot in all things for nine years and a half, both in the internal order and in the outward administration. Of which appointment the following letters of the king bear witness of the truth, whose tenor is this:

Henry, king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to all, clerks as well as laymen, holding of the abbacy of Abingdon, greeting.

I command that you attend to Godfrey the bishop, to whom I have commended the abbacy of Abingdon, as to the abbot, in all things which pertain to that abbacy, and that you do him fealty and services, as fully and entirely as you were wont to do to his predecessors, and unless you do this, the sheriffs in whose bailiwicks you are shall force you, until you do.

Witness: John dean of Salisbury; at Woodstock.

Of abbot Roger #

Godfrey being removed from the abbacy, abbot Roger succeeded him, who presided over this house for nine years and a half. This Roger moreover, while he still breathed the breath of life, obtained from the king himself letters concerning the fugitives of the house of Abingdon, containing this form:

Of the fugitives of the church #

Henry, by the grace of God king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to the justices, sheriffs, and all his bailiffs of England, greeting.

I command you that you cause Roger abbot of Abingdon justly and without delay to have all his natives and fugitives with their chattels, wheresoever they shall be found in your bailiwicks, unless they be in my demesne, who have fled from his land since the death of King Henry my grandfather; and I forbid that anyone detain them unjustly, upon my forfeiture.

Witness: Humphrey de Bohun; at Oxford.

Charter concerning Fencot #

In the time also of this abbot Roger a controversy arose between William Turpin, the king’s chamberlain, and the house of Abingdon over one hide in Dumbleton, which he claimed to hold of the house of Abingdon by writ of right. Which controversy, when it had long been ventilated between the aforesaid William Turpin and the house of Abingdon, was at length lulled in the king’s court in this end and tenor, as the following inscription of the charter of King Henry II attests:

Henry, by the grace of God king of England, and duke of Normandy and of Aquitaine, and count of Anjou, to the archbishops, bishops, abbots, earls, barons, justices, sheriffs, ministers, and all his faithful, French and English, of all England, greeting.

Know that I have granted, and by this present charter confirmed, to William Turpin, my chamberlain, and to his heirs, the land of Fencot, which Roger abbot of Abingdon, with the common assent of the whole convent of that abbacy, granted to him before me, to hold for two shillings to be rendered yearly to the abbot’s chamberlain, at the feast of St Michael, for every service pertaining to the church of Abingdon; on condition that the abbot shall warrant that land to him; and the aforesaid William Turpin quitclaimed to the church of Abingdon all the land which he claimed in Dumbleton, and shall warrant it against all his kindred, and against all the progeny of Heline, through whom he himself claimed; and if he cannot warrant it (he, namely, or his), the church of Abingdon shall receive its land of Fencot free and quit of William and his, as the chirograph made between them concerning this, and the charter of the abbot and convent, witnesses.

Wherefore I will and firmly command that the same William Turpin and his heirs shall have and hold the aforesaid land of Fencot in fee and inheritance, of the church of Abingdon, and of the abbot and his successors, by the aforesaid service, well and in peace, freely and quietly, wholly and fully, and honourably, in wood and plain, in meadows and pastures, in waters and fisheries, in ways and paths, and in all other places and other things pertaining to it, and with all its liberties and free customs, as was granted and agreed before me.

Witnesses: G. the elect, that is, of Norwich, Adam of St Asaph, bishops, Richard de Lucy, William son of Aud’, steward, Ralph son of St’, chamberlain; at Winchester.

Abbot Roger of Abingdon being dead, King Henry sent Thomas de Hisseburna to the keeping of the abbacy, another Rabshakeh namely, I do not say Sennacherib, in intention; at whose coming there forthwith went out an edict that the whole place should be described, and all went to profess each what pertained to his charge. The villeins filled the corners of the court and the lanes of the vill, discussing and conferring what they should answer when questioned by the new lord. And inquiry being made what each of the ministers received, and what pertained to each ministry, this first description was made by the aforesaid clerk presiding over the abbacy.

Of the customs of the abbacy #

Peter the gatekeeper has two corrodies, a monk’s loaf and two crown-loaves, and two dishes a day, and ale, one measure from the abbot’s store and another from the cellar of the hall. His scippa: four acres in Middleton, and two acres in Wootton, and in Garford two acres, of the fee of Geoffrey de Sunigewella; and he has the oblation of four pence and a halfpenny at Christmas, he and his man, and at Easter of two pence, and for the fat which he was wont to have. The abbot’s scippa: eight acres of Wytham.

The chaplain of St Nicholas: two crown-loaves, and one dish, and ale from the abbot’s cellar.

The steward shall eat in the hall, and shall have twenty shillings for a stipend from William de Cumba, and his servant shall eat in the hall; and the steward has four pence and a halfpenny as an oblation at Christmas, and two pence at Easter.

The larderer has a monk’s loaf, and one dish, and ale of the hall. His scippa: four acres in Appleford one year, and the other three acres of the tithe, and six sheep-skins at the feast of St Martin, and the dripping of the fat which is cooked in the larder, and at Christmas three pence of the oblation, and at Easter two pence.

The abbot’s cook: two small loaves, and for meat three halfpence, and ale in the hall. His scippa: two acres in Middleton, and three halfpence in the oblation at Christmas, and one penny at Easter.

Bo., the monks’ cook: two small loaves, and one dish, and ale of the hall. His scippa: four acres in Watchfield, and at Christmas three halfpence in the oblation, and at Easter one penny.

William Albus: five ambers of corn. His scippe: two acres of the tithe in Sutton, and one ram or four pence at Christmas.

Reginald Kiwel: five ambers. His scippe: an acre and a half in Drayton, in the tillage of the rustics, and one acre in Sutton, of the tithe of Reg’ de Curten’. And at Christmas one ram or four pence.

The doorkeeper: five ambers of corn. His scippe: two acres in Barton of the tithe, and at Christmas one ram or four pence.

A., the scuteller: five ambers. His scippe: two acres in Sutton of the tithe of Reg’ de Curt’, and one ram or four pence.

Amus, cook of the household: two small loaves, and ale of the hall, and meat from the larder. His sep’: four acres in Cuddesdon, and at Christmas three halfpence of the oblation, and one penny at Easter.

Richard of the infirmary. Sep’: two acres of Barton, one ram or four pence.

Geoffrey of the infirmary: three shillings from the abbot’s chamber.

Reinbald: twelve pence.

The servant of the refectory: five ambers. His sep’: two acres in Sutton, at Christmas one ram or four pence.

The same, servant of the cellar; and when he shall make the monks’ mead he shall have bread and ale from the monks’ cellar, and meat from the larder.

The servant of the sacristan shall have two loaves in the hall, and ale of the hall, and meat from the larder.

The same, Adam.

Henry: five ambers, one ram or four pence. His sep’: two acres in Watchfield, of the tithe.

Gerin shall eat on four days, Christmas, Easter, and one day of Pentecost, in the hall, and on the day of the Nativity of St Mary.

The servant of the brewhouse shall have two loaves in the hall, and meat in the larder. His sep’: four acres in Watchfield of the tithe, at Christmas three halfpence in the oblation, and one penny at Easter.

Two other servants, Erward and H., shall eat on four days, Christmas, and Easter, and one of Pentecost, in the hall.

The servant of the garden, W., shall have sep’ in Wootton two acres, food of the alms.

W. Pucin has two loaves, and ale in the hall, and meat in the larder.

W. Sexi shall eat on four days, Christmas, Easter, and one of Pentecost.

The servant of the bakehouse, Martin, has two crown-loaves in the bakehouse, and ale in the hall, and meat in the larder. His sep’: four acres in Wootton, and half an acre in Kennington, and at Christmas three halfpence, and at Easter one penny in the oblation.

Martin has five servants at his cost; these shall eat in the hall as the others above.

The stoker of the oven has one loaf in the bakehouse, and five ambers, and one ram or four pence. Sep’: two acres in Culham.

The huntsman: seven ambers, and at Christmas one ram, or four pence.

The servant of the chamber, Robert the tally-cutter, has two loaves, and ale in the hall, and meat in the larder. His sep’: two acres in Barton.

Robert the corviser: two loaves, and ale in the hall, and meat in the larder. His sep’: four acres in Marcham, and at Christmas one young pig.

T. son of Solomon has sep’ two acres in Barton, and shall eat as the others, and one ram at Christmas, or four pence.

Payn: five ambers, and one ram, or four pence, and shall eat as the others.

Roger son of Pag’, Geoffrey, and Martin shall eat as the others.

Randulf has five ambers, and one ram, or four pence, and in the oblation three halfpence at Christmas, and one penny at Easter.

Adam the tailor: five ambers, and one ram or four pence at Christmas, and the second mowing of the meadow of Brewerin. His sep’: two acres in Garford.

The servant of the laundry: five ambers, and two rams at Christmas, the oblation at Christmas, two pence for two ministers, and one at Easter. His sep’: four acres of the tithe in Sutton.

The servants of the almonry: six shall eat in the hall, as the others.

The servants of the garden: three shall have each five ambers, and at Christmas each a ram, or four pence. Their sep’: ten acres, to be divided between them, namely four acres in Garford, and four in Goosey, and two in Sutton.

The carpenter, Simon, has four acres and a half of the rustics’ land in Drayton, at election, and shall have a corrodium in the court when he works in the court, and one pig at Christmas.

Reginald shall have one loaf in the hall, for preparing the gutters. His sep’, one year five acres, and the other four acres and a half, of the tithe in Appleford, and one pig at Christmas.

The summoner: five ambers, and meat from the larder. His sep’: two acres in Barton. From each manor one penny of pannage at the Nativity of St Mary (8 September).

The swineherd: five ambers. His sep’: two acres in Sutton of the tithe, and three halfpence at Christmas, and at Easter one halfpenny, and to the summoner one penny. And of every pig which is fed in the court, the swineherd shall have the profit of the tail.

The stableman: bread in the hall and ale, and meat in the larder. His sep’: two acres in Sutton of the tithe, and an oblation of three halfpence at the Nativity, and of one penny at Easter.

The cowherd shall have bread, and ale in the hall. His sep’: one acre of the demesne of Culham.

Four servants of the wood-store shall eat in the hall, as the others.

The cooper, when he works, shall have bread of the hall, and meat from the larder, and ale from the cellar, and an oblation of one penny at the Nativity, and a halfpenny at Easter.

The ferryman of Sunning has two seams of wheat and two cheeses for ferrying the abbot if he shall come, or his men or his goods. The watchman has a corrodium in the hall, and an oblation of one penny at the Nativity, and a halfpenny at Easter, and clothes from the abbot.

The laundress has a corrodium in the hall when she brings the cloths to wash, and again when she brings them back.

Two millers shall eat in the hall, as the others.

The keeper of the postern: a corrodium in the hall, and an oblation at the Nativity of one penny, and a halfpenny at Easter, and clothes from the abbot.

The servant of Barton has a corrodium in the hall, and an oblation of one halfpenny at Christmas, and a halfpenny at Easter.

The servant of Marcham the same.

The granary-keeper has a corrodium in the hall.

The butler: a corrodium.

The prior shall have one man for a corrodium in the hall, and provender for one horse.

The chamberlain, the sacristan, the wood-keeper, the kitchener, the master of the works: the same amount.

Two servants of the laundry shall have two corrodies in the hall on three occasions, when the monks bathe.

All these servants whom we have named above shall eat in the hall four days at Christmas, and four at Easter, and one day of Pentecost, and shall have liveries in the hall at the Nativity of St Mary (8 September).

The park-keeper shall have two men for a corrodium on the aforesaid days.

William de Tropa: one man.

Edulf, Ainulf, Walter of Hanney: each of these, one man. These also shall have provender for their horses, and their corrodium as often as they shall have brought their horses or shall return. The wick-keepers, ten, have a corrodium when they first bring cheese and when they last render it.

All these shall have liveries at the Nativity of St Mary (8 September).

Thirteen fishermen, when they shall bring eels at the beginning of Lent, shall have each two small loaves of the hall.

The averagiarii, when they return from the journey, shall have each one small loaf of the hall. But all the servants of the house shall have on the third weekday before Ash Wednesday each a piece of flesh.

The administration of the house of Abingdon being thus performed by the aforesaid Thomas, he himself went to London, and made known the state of the house to the lord king’s justiciar, Ranulf de Glanville: that the oats of the whole house of Abingdon would not suffice for the monks’ horses for the year. Nor this only, but he said also that the whole of Berkshire would not suffice to furnish the cheese and milk of the monks. Which being heard by certain of our brethren, namely Nicholas the prior, and Anchetill prior of Colum, and William the chamberlain, with other monks then present at the exchequer, answer was made that the house of Abingdon is rich in good wheat every day, and he who has wheat can buy oats. Concerning the cheese and milk, answer was thus made by the same brethren, that the wicks have from the times of St Ethelwold been provided for furnishing the aforesaid cheese and milk. Which ordinance, that it might not be called into nought in future, the Blessed Ethelwold with the fellow-bishops of England solemnly excommunicated all those by whom the aforesaid ordinance should be annulled.

Then Ranulf de Glanville, justiciar of the lord king, commanded master Thomas de Husseburne that he should not in anywise diminish any of the ancient customs of the house of Abingdon while he was procurator, and most of all of cheese, and milk, and oats; fearing lest if he did otherwise, he should grievously incur the sentence of Blessed Ethelwold and of the fellow-bishops of England.

Of abbot Alfred #

Thomas therefore being removed from the administration of this house, King Henry gave the abbacy of Abingdon to Alfred, prior of Rochester.

Of the death of King Henry #

And so, King Henry, the renowned king of the English, being dead, the glorious count of Poitou, Richard his son, took up the government of the realm. This king Richard indeed, as he was of lion-like fierceness, bore himself so strenuously and so powerfully in the guidance of the realm, that his fame growing day by day, not only Christian kings but also the heathen, who heard him spoken of, generally feared him.

Of abbot Hugh #

In the same month in which the renowned king Richard was crowned, abbot Alfred departed to his fate, and abbot Hugh succeeded him, a man of good memory, who in the same year in which he undertook the pastoral care, at Easter-tide crossed the sea, and from the renowned and prosperous king Richard happily obtained a privilege, comprehending and confirming all the liberties of the house of Abingdon. Of which privilege the tenor is this:

The charter which Dom Hugh the abbot obtained from the lord king Richard #

Richard, by the grace of God king of England, duke of Normandy and of Aquitaine, count of Anjou, to the archbishops, bishops, abbots, earls, barons, justices, sheriffs, and all his ministers and faithful of all England, greeting.

Know that we have granted, and by this our present charter confirmed, to God, and to the church of Blessed Mary of Abingdon, and to abbot Hugh, and to all his successors, and to the monks serving God there, all the lands and possessions conferred upon the same church, as the charters of the kings our predecessors confirm to them, and the writings of other donors witness. And we will and firmly command that the aforesaid abbot Hugh, and all his successors, and the monks of Abingdon, shall have and hold in perpetual alms the hundred of Hormer, with all things pertaining to the hundred, in lawful and most free power and their justice, namely, that no sheriff or their ministers shall in any wise intermeddle therein, or plead, or exact anything, even of the demesne of the abbot himself or of the monks wheresoever they have lands, but they shall freely have and execute their justice. We will also and firmly command that the abbot and monks of Abingdon of the aforesaid hundred of Hormer, and of all their demesne, in whatsoever county they have lands, of hidage and of every gift of sheriffs, and of every exaction and secular service, be immune in perpetuity and quit. Moreover we will that the same abbot Hugh and his successors, and the monks, shall have and hold by perpetual right in the aforesaid hundred, and in the whole abbacy, and in all its appurtenances, well and in peace, freely and quietly, fully and wholly, and honourably, sac and soc, and toll and team, and infangthief, and outfangthief, and grithbreche, and forstal, and hamsocn, and fleomenefremthe, in borough and out of borough, in wood and plain, in meadows and mills, in waters and streams, in ways and paths, in feast and out of feast, with all their other customs.

We confirm also to God, and to the church of Blessed Mary of Abingdon, the church of Colum, with all its appurtenances, in free and perpetual alms; namely, that the abbot and monks of Abingdon shall have most full power in the church of Colum, and in all its appurtenances, as they have in their own demesne.

We confirm also to them the church of Chinsentam, and the church of Sutton, the church of Newnham, with all things pertaining to the same churches, in free and perpetual alms.

We grant moreover and confirm to the abbot and monks of Abingdon the wood of Cumnor, and of Bagley, to be had in their free keeping for ever, and all the roebucks which they shall be able to find there they shall take; and stags and hinds they shall not take except by our licence; and all forfeitures of assarts of Cumnor and of Bagley we pardon to them. And we grant to them to have and to hold freely and quietly, well and in peace, wholly and honourably, the market of Abingdon.

We grant to them moreover the whole tithe of the venison which shall be taken in our forest of Windsor.

We command also that abbot Hugh, and all his successors, and the monks, be quit of toll, of passage, of pontage, of lastage, and of all customs throughout all our lands and the ports of the sea, of all things which their men can attest to be their own.

And we grant that they shall have warrens, and shall take hares and foxes in all Berkshire, and in all their lands; and we forbid that anyone course in their lands, or take the hare, without their licence.

We grant moreover that they shall have their court in Oxford, and that their men of Oxford shall not plead outside their court, unless the abbot and monks shall first have failed of right in their own court.

We permit also that the abbot shall send his seneschal, or some other in his stead, anywhere to the assizes and pleas of the king, and that he whom he shall send in his stead shall be received for him.

We will also that they shall have customs in ships passing over, namely in taking herrings, and in making markets.

We forbid moreover that anyone in any way disturb the carriage of St Mary of Abingdon, or hinder anything else which is demesne of the abbot or of the monks by land or by water; but let whosoever has brought his goods, or anything else which pertains to the use of the church, go and return the more quietly in peace.

We forbid also that anyone detain the natives or fugitives of the church of Abingdon, wheresoever they be found, unless in our demesne.

These witnesses: the lord Baldwin archbishop of Canterbury, Hugh of Durham, Hubert of Salisbury, Hugh of Chester, Reginald of Bath, bishops, William earl of Arundel, William de Humaz, Aubrey de Vere, Ranulf de Glanville, John de Alescun, Wigan de Cherbourg.

Given by the hand of William de Longchamp, our chancellor, bishop of Ely, in the first year of our reign, on the twenty-ninth day of March, at Gisors.

Appendices #

Appendix I: The life of St Æthelwold #

The prologue #

Ælfric, abbot, a scholar of Winchester, to the honourable bishop Cenwulf and the brethren of Winchester, greeting in Christ.

Deeming it worthy, then, to commend to memory some of the deeds of our father and magnificent teacher Æthelwold, twenty years now having passed since his departure, I set down in this writing what I have learned among you or from others of the faithful, in a narrative which is indeed brief, and also homely, lest perchance for want of writers these things be wholly delivered to oblivion. Farewell.

The life #

Now the parents of St Æthelwold were inhabitants of the city of Winchester, flourishing in the time of Edward, king of the English, adorned with the surpassing gift of God that they should be worthy to beget such an offspring, by whose teaching not only the people of the present age but also those to come might be free from the darkness of error. His happy mother therefore, while she carried him in the womb, saw a dream of this kind, a presage of its future fulfilment. For it seemed to her that she sat before the doors of her house, and that a certain lofty banner stood before her eyes, the top of which seemed to touch heaven, which, bowing down, honourably wrapped her, with child, in its own folds. Again, the woman being overcome by sleep saw that same night as it were a golden eagle go out from her mouth and fly away, so huge that all her city seemed to be overshadowed by its golden wings. Now of these dreams, as the issue of the matter proved, we can easily be the interpreters, understanding in the lofty banner her son, whom she carried in the womb, that he would be a standard-bearer of the warfare of God, as indeed he was; and in the golden eagle the illustrious man, as the Lord says in the Gospel, Wheresoever the body shall be, thither shall the eagles also be gathered together.

Again, the mother herself, standing one day in the church thronged with citizens to hear holy Mass, felt that the soul of the boy whom she carried in the womb had come and entered into him, as afterwards the saint himself, who was to be born, told us with joy when he was bishop. From which it is shown that he was chosen by God even before he was born; and that the soul of man does not come from the father or the mother, but is given to each one by the Creator alone.

When the infant was born his parents called him Æthelwold as he was washed in holy baptism. For it happened on a certain solemn day, as the mother sat at home holding the infant in her lap, that a stormy wind arose, so that she could not go to church as she had resolved; but when she had given herself to prayer, sighing, suddenly she was found sitting in the church with the little child where the priest was celebrating Mass.

Now the boy grew, and in childhood itself was given over to the study of sacred letters. When he became a youth he was made known to King Æthelstan, the son of Edward, as report spread abroad; and cleaving long to his retinue, being sharp of wit, he learned many useful things from the king’s wise men; and at last, at the king’s command, he was tonsured and consecrated to the priestly order by Ælfheah, bishop of Winchester. Now this Ælfheah was strong in the spirit of prophecy; and it chanced that he ordained together Dunstan, and Æthelwold, and a certain Æthelstan by name, who afterwards, abandoning the monastic habit, remained an apostate to the end. After Mass, Bishop Ælfheah said to those who were with him, Today I have consecrated three priests, of whom two shall attain the height of the episcopate, the one in my own see, the other in another diocese. Then Æthelstan said, Am I one of those two who are to attain the episcopal dignity? No, said Ælfheah, nor shalt thou continue in the holiness which thou hadst begun; as indeed he did not.

But Æthelwold, much improved by the teaching and example of Ælfheah his ordainer, to whom at the king’s command he had diligently attached himself for a time, coming afterwards to Glastonbury gave himself over to the tutelage of the magnificent Dunstan, abbot of that monastery. Profiting much under his teaching he at last received from him the habit of the monastic order, devoted to his rule in humble devotion. For there he learned the art of grammar and of metre, and the divine books and the authors; giving himself, moreover, exceedingly to vigils and prayers, subduing himself by abstinence, and ever exhorting the brethren to high things.

At length, when much time had passed since he had taken the monastic degree, he resolved to go to parts beyond the sea, in order to imbue himself more perfectly in sacred books or in monastic disciplines; but the venerable Queen Eadgifu, mother of King Eadred, forestalled his endeavours, advising the king not to suffer such a man to depart from his realm. It then pleased King Eadred, at his mother’s prompting, to give to the venerable Æthelwold a certain place called Abingdon, in which a small monastery had existed of old; but it was then deserted and neglected, consisting of mean buildings and possessing only forty hides; the rest of the land of that place, that is, a hundred hides, the aforesaid king held by royal right. And it came to pass, Dunstan consenting according to the king’s will, that Æthelwold undertook the charge of that place, namely, to order monks in it regularly serving God. The aforesaid servant of God therefore came to the place committed to him, whom forthwith certain clerks from Glastonbury followed, that is, Osgar, Foldbricht, Frithegar, and Ordbriht of Winchester, and Eadric of Lindon, submitting themselves to his teaching; and in a short space he gathered to himself a flock of monks, over whom he himself, at the king’s command, was ordained abbot.

The king also gave the royal estate which he had held in Abingdon, that is, a hundred hides, with excellent buildings, to the abbot and brethren for the increase of their daily sustenance, and aided them much in money; but his mother more generously. The king therefore came one day to the monastery to order the structure of the buildings by his own hand; and he measured all the foundations of the monastery with his own hand as he had resolved to raise the walls; and the abbot asked him to dine in the guest-house with his men. The king agreed then; and it happened that there were present with him not a few who had come from the race of the Northumbrians, who all went with the king to the feast. And the king was glad, and commanded mead to be served abundantly to the guests, the doors being closed, lest anyone fleeing the drinking should seem to desert the rules of the feast. Why say more? The servants drew liquor all day to the full satisfaction of the banqueters, yet the liquor could not be drained from the vessel lower than the measure of a palm, though the Northumbrians departed drunk, one after another, at evening.

Yet the abbot did not begin the work designed for him in the days of King Eadred, because he soon died; but in the reign of Edgar he built and finished upon that spot an honourable church in honour of St Mary, Mother of God and ever Virgin, which is shown better by sight than by speech. About these times Dunstan was elected to the bishopric of the church of Worcester; and after a course of years became archbishop and remained in Kent thirty-seven years, like an immovable pillar, eminent in doctrine, almsgiving and prophecy, at whose tomb we have heard that miracles are frequently wrought.

Now Æthelwold sent Osgar the monk across the sea to the monastery of St Benedict at Fleury, that he might learn there the customs of the Rule, and show them at home by teaching the brethren, in order that he himself, following the monastic rule together with those subject to him, shunning every deviation, might lead the flock committed to him to the promised country. In which congregation there was a certain brother named Ælfstan, a simple man and of great obedience, whom the abbot bade provide food for the workmen of the monastery; to which service he most devotedly submitting himself cooked meat daily and served the workmen, lighting the fire, and carrying water, and cleaning the vessels afresh, the abbot supposing that he carried out this service with the help of an assistant. For it chanced one day, as the abbot was going round the monastery after his custom, that he saw that brother standing by the boiling cauldron, preparing victuals for the workmen; and going in he saw all the vessels most clean and the floor swept, and said to him with a cheerful countenance, O my brother! this obedience thou hast stolen from me, which thou dost practise without my knowledge; but if thou art such a soldier of Christ as thou dost show thyself, put thy hand into the boiling water and draw me out a piece from the bottom. Who at once without delay putting his hand to the bottom of the cauldron drew out a boiling piece, feeling nothing of the heat of the boiling water. Seeing which, the abbot ordered the piece to be put down, and that he should tell this to no man living. That brother we afterwards heard became abbot, and afterwards we truly saw him bishop of the church of Winchester.

For Æthelwold was a great builder, both while he was abbot and when he was bishop; wherefore the common adversary laid snares for him, so that one day, while he was at work on the structure, a huge post fell upon him and cast him into a certain pit, and broke nearly all his ribs on one side; and had the pit not received him, he would have been wholly crushed. Yet he recovered from this injury with God’s help, and Edgar, most blessed king of the English, elected him to the bishopric of the church of Winchester, before the aforesaid church was dedicated, and at his command Dunstan, archbishop of the church of Canterbury, ordained him.

Now there were then in the Old Minster, where the episcopal see was held, ill-conditioned clerks, given over to pride and insolence and wantonness, so that some of them disdained to celebrate Masses in their order; repudiating the wives whom they had unlawfully taken, and taking others, ever given to gluttony and drunkenness. Which the holy man Æthelwold in no wise enduring, with licence granted by King Edgar, most speedily drove the wicked blasphemers of God out of the monastery, and bringing monks from Abingdon placed them there, over whom he himself was both abbot and bishop.

Now it happened that as the monks coming from Abingdon stood at the entrance of the church, the clerks within were finishing Mass, chanting the communion, Serve the Lord in fear, and rejoice unto him with trembling; embrace discipline, lest ye perish from the just way. As if they said, We will not serve God nor keep his discipline; do ye at least do it, lest ye perish as we. But the monks, hearing their chant, said to one another, Why do we tarry without? Lo, they exhort us to enter.

The king also sent with the bishop a certain most famous of his ministers, Wulfstan by name, who by royal authority bade the clerks either give place to the monks most speedily, or take the monastic habit. But they, cursing the monastic life, went straightway out of the church; yet afterwards three of them were converted to the regular life, namely Eadsige, Wulfsige and Wulfstan. For hitherto at that time there were no monks among the English people save at Glastonbury and Abingdon.

Then at last, through the envy of the clerks, poison was given to the bishop to drink in his own hall, where he was dining with guests; that when he was dead they might freely enjoy their former crimes again. For it was his custom, soon after three or four morsels, on account of infirmity, to drink a little; and he drank, unknowing, all the poison that was brought to him which the cup held. And immediately his face was changed into pallor, and his bowels were exceedingly tormented by the force of the poison. Then he arose, scarce going from the table to his bed, and the poison crept through all his limbs, threatening him with death. But he at last began to reproach himself, saying to his soul, Where is thy faith now? Where are the words of Christ, whereby he said, And if they shall drink any deadly thing, it shall not hurt them? By these and suchlike words his faith being kindled extinguished the deadly draught which he had drunk, and he arose the sooner, going to the hall cheerful enough, rendering no evil to his poisoner.

Thence Æthelwold spread his wings, and, King Edgar consenting, drove the clerks out of the New Minster, ordaining there his disciple Æthelgar as abbot, and under him monks living regularly; who was afterwards made archbishop in Kent.

And in Abingdon he made Osgar abbot; and that place was enriched with six hundred hides and more. In the nuns’ monastery he ordained nuns, over whom he set as mother Æthelthryth. There is also a place in the region which is called Ely, greatly ennobled by the relics and miracles of St Æthelthryth the virgin and her sisters; but it was then desolate and given over to the royal treasury, which Æthelwold bought from the king, establishing in it very many monks over whom he set a father, Brihtnoth by name, his disciple; and he enriched the place most abundantly with buildings and lands. He obtained also from the king and the nobles of the land another place, situated on the bank of the river Nene, which in the English tongue was called of old Medeshamstede, but is now commonly called Burh; in which likewise he gathered monks, setting over them as abbot Aldulf, who afterwards obtained the archbishopric of the city of York. He purchased also a third place, by the aforesaid river, called in English Thorney, which he assigned to monks on the same condition; and a monastery being built, he appointed its abbot, Godeman by name, and enriched it abundantly with possessions.

Now Æthelwold was of King Edgar’s privy council, greatly powerful in word and deed, everywhere preaching the Gospel of Christ according to the admonition of the prophet Isaiah, saying, Cry, cease not, lift up thy voice like a trumpet, and shew my people their wickedness, and the house of Jacob their sins. Which preaching of his St Swithun most greatly helped, who was raised up in the same time; for what Æthelwold taught by words, that Swithun wonderfully adorned by miracles. And so it came to pass, with the king’s consent, that partly by the counsel and action of Dunstan, and partly of Æthelwold, monasteries were established everywhere among the English people, some for monks, some for nuns, under abbots and abbesses living according to the Rule.

And Æthelwold went round each monastery, establishing customs, admonishing the obedient and correcting the foolish with stripes; and he was terrible as a lion to the disobedient and unruly, but to the meek and humble milder than a dove. He was a father of monks and nuns, the comforter of widows and the refresher of the poor, the defender of churches, the corrector of those who stray; which he fulfilled more in deed than we can tell in speech.

He was often infirm in his bowels and legs, passing sleepless nights in pain, and by day, though pallid, walking as if in health. Yet he never partook of the flesh of quadrupeds or of birds, save once, under compulsion of extreme infirmity, for three months, which he did also at the command of Dunstan the archbishop, and again in the sickness of which he died. For it was sweet to him ever to teach youths and young men, and to expound books to them in English, and to exhort them to better things with pleasant converse; whence it came to pass that very many of his disciples became abbots and bishops among the English people.

It happened once that his clerk, whose office it was to carry his flask, received less oil than the need required, and lost even that upon the journey. But when the bishop came to the place appointed, when he would have had the chrism, he had it not. Then the clerk, troubled, retraced the way by which he had come, and found the flask lying full of oil, which before had not had even the half.

A certain monk living under him, Eadwine by name, at the instigation of the devil stole a certain guest’s purse; of whom the bishop said in the chapter to all the congregation, that if anyone had seized it, he should restore it again with his blessing, or cast it into such a place that it might be found. Again, when three days had passed and the money was not found, the bishop spoke to all the brethren, saying, Our thief would not restore the stolen thing with a blessing, as we commanded; let him now restore it with a curse; and let him be bound not only in soul but also in body, by our authority. Why say more? The brethren said, Amen; and behold, that thief sitting was wretchedly bound, his arms cleaving to him beneath his cope, and he remained thus stupefied until the third hour, thinking what he ought to do. Yet he had all his members moveable except his arms, which the bishop, by the authority given him of God, had rendered useless. Yet that wretch arose thus bound, and going out after the bishop confessed under compulsion in secret that he had the thing, saying nothing of his binding. Then the bishop said to him gently, as was his wont, Thou hast done well at least in now, though late, confessing thy fault; have then our blessing; and forthwith his arms were loosed, the bishop not knowing it. But he going thence, made glad, told in order of his binding and loosing to a certain brother, Wulfgar by name, who advised that this should rather be covered by silence.

Therefore, when the bishop with great endeavour wished to renew the old church, and had bidden the brethren frequently to join in labours together with the workmen, it happened one day, while the monks stood on the topmost roof of the church with the masons, that a monk named Godus fell from the top down to the ground. Who, as soon as he had touched the earth, arose, having suffered no harm from so great a fall, and went up to the work where he had stood before, and taking his trowel finished what he had begun. To whom therefore is this miracle to be ascribed, save to him at whose bidding he had gone out to this work?

A certain monk also, Theodric by name, went to the bishop during the night-watches, wishing to indicate to him a certain need, and found him reading with a candle, and sharpening his aged sight with diligent quickness of the eyelids; and he stood long wondering how earnestly he fixed his eyes upon the page. Then the bishop arose from his reading, and that brother took the candle and began to read, trying whether his own sound eyes could sharpen themselves so diligently to reading as the bishop had done with his dimmed ones. But that presumption did not pass for him unpunished; for on the following night, when he had given himself to sleep, there appeared to him a certain person of unknown countenance, saying to him with a terrible threat, How didst thou dare to reproach the bishop last night in reading? And saying this he struck a blow on his eyes with his finger, and straightway a strong pain of the eyes followed, which afflicted him for many days, until by satisfaction he blotted out the fault which he had incautiously committed against the holy man.

Likewise it happened, as the bishop was reading at night, that from excess of watching he fell asleep, and the burning candle fell upon the page, and it burned upon the leaf until a brother coming took the flaming candle from the book, and within beheld the embers of the candle lying over many lines, and blowing them away found the page unharmed.

Lo, I confess plainly that it does not readily occur to me to write how many or what great things St Æthelwold endured for monks and with monks; and how gracious he was towards the studious and obedient, or how greatly he laboured in the building of the monastery, repairing the church and building other houses, or how watchful he was in prayers, and how kindly he exhorted the brethren to confession. But from these few things more may be known which cannot be related by us. He died in the twenty-second year of his episcopate, on the kalends of August (1 August), in the reign of Æthelred king of the English, and was buried in the church of the blessed Peter and Paul at his episcopal see. We have heard that miracles were wrought at his tomb, both before his bones were raised from the grave and afterwards, of which I insert only two in this brief work.

There was a certain citizen of Oxford, Ælfhelm by name, punished with blindness for very many years, who was admonished in dreams to go to the tomb of St Æthelwold, and there was told him the name of a monk of Winchester, of whom he had hitherto been ignorant, who was to lead him to the tomb of the holy bishop. Why say more? He went to Winchester; and calling for the monk by name, as he had learned in dreams, namely Wulfstan, surnamed the Cantor, he asked him to become his guide to the saint’s sepulchre, and related to him the course of the vision. Then the monk led the blind man to the saint’s tomb; but he returned needing no guide, seeing.

Ælfheah also, the successor of St Æthelwold, related to us that he himself had committed a certain thief, scourged, to the stocks; and when he had long lain thus in torments, St Æthelwold came to him in a vision, saying to him, Why, wretch, dost thou lie thus so long stretched in the stocks? But he recognising the saint, whom he had often seen in mortal life, answered, I suffer deserved punishments, my lord, and am tormented thus by the just judgement of the bishop, because I have not ceased from thefts. Then the saint said, Cease even now, wretch, cease, and thou shalt be loosed from the bonds of this stock. The thief arose forthwith set free, and came to Bishop Ælfheah, and told him in order what had been done concerning him; and he let him go away unhurt.

Therefore does the faith of the Holy Trinity and of the true Unity shine forth by such wondrous signs of the merits of his saints, to whom be honour and dominion through ages everlasting. Amen.

Appendix II: Of the abbots of Abingdon #

Where the abbey was first founded #

At the time when the most wicked Hengist the pagan slew at Stonehenge so many noble earls and barons, that is, four hundred and sixty, by seductive craft, the son of a certain earl who perished there barely escaped, whose name was Aben. He, stricken with the greatest fear, came to a certain forest situated in the southern part of Oxfordshire, and there, living with the wild beasts on herbs and roots, lay hid for a long time. But when he had no water to drink, prayer being made, God gave him a spring which is seen there to this day. When therefore the men of that province had heard of the holiness of the man, they flocked to him, and profited much by his discourses. Then they built for him a dwelling and a chapel in honour of St Mary. That most holy man, therefore, not bearing the throng of men, secretly departed and went into Ireland, and there rested in the Lord in a good end. Now the hill where that man dwelt and which he left is called Abendun from his name; this is the hill which is situated near Baiwrth, near Pinnesgrave.

The beginning of the abbey of Abingdon #

In the reign of Kinewine, king of the West Saxons, there was a certain noble man named Cissa, and he was a petty king, in whose dominion were Wiltshire and the greatest part of Berkshire. And because he had in his dominion the episcopal see at Malmesbury, he was called a petty king. The mother city of his realm was Bedwin. In the southern part of that city also he built a castle, which from his name was called Cissbury. This petty king had a nephew named Hean, a man very rich and powerful and religious; and he had a sister named Cilla, also religious. When one day this man heard in church from a certain preacher that it was easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of heaven, he began at once to hold all earthly things cheap and to yearn for heavenly things. He came therefore to his uncle Cissa, asking that he would grant him in his dominion some place where he could build a monastery and gather brethren. Which Cissa hearing gladly agreed, and promised help to build the monastery. Going around therefore, Hean found in the southern part of Oxfordshire the place which the aforesaid Aben had left; and because that country was wooded, it pleased him to build a monastery there, in the year of the Incarnation of our Lord 675. And Cissa his uncle gave and confirmed many gifts and possessions to that place. Hean himself also granted to the same place a part of his inheritance.

Now Cilla his sister, out of the portion of her inheritance, with the consent of Cissa her uncle, built a nunnery by the Thames in the place which is called Helnestou, in which she gathered very many nuns of whom she herself was the mother and abbess. She also, with the help of her friends, obtained a small piece of the nails of the Lord, which she commanded to be set with other iron, and therefrom to prepare a cross, and after the end of her life to be laid upon her breast; and for the reverence of that cross she caused that monastery to be dedicated in honour of the Holy Cross and of St Helen. But after Cilla’s death those nuns were removed to Witham, and again from that place, because of the war which was between Offa, king of the Mercians, and Cenwulf, king of the West Saxons, they were scattered; and unto this day it is unknown whither they went.

Of the finding of the Black Cross #

In the course of many succeeding years, when St Æthelwold undertook the charge of the monastery of Abingdon, he made the watercourse which is under the monastery and the mill under the court. And as the diggers were digging about the monastery of St Helen, they found in the sand an iron cross, which Cilla the abbess had caused to be laid upon her breast in her sepulchre. Then that cross was carried into the monks’ monastery, and there with the greatest honour and reverence unto this day it is preserved and adored. This is that glorious Cross which is called the Black.

Of the death of King Cissa, and how Abingdon was first founded #

Therefore Hean, of whom we have spoken above, began to build a monastery in honour of St Mary and the offices of the monks upon the aforesaid hill of Abingdon, but he profited nothing. For whatever the masons built in one day fell down on the next. This happened very often. While these things were being done, there came a certain hermit who dwelt in the wood of Cumnor, saying to him, O father Hean, this night I saw in a vision certain men carrying away timber and stones from this place with waggons. To whom I said, Ye do ill to carry away these things hence, which were gathered to the honour of God and St Mary. And one of them said to me, We know it well, yea; go in the morning and tell Hean the abbot that it pleaseth not God that the church be builded here; but let him go to the vill which is called Sevekesham, and there let him find the sign where he shall build the church. Hearing this, Hean was made glad, and he and the hermit went to the aforesaid vill, and found by the Thames a foundation after the manner of a furrow newly ploughed. Now five years had passed since he began to build upon the hill of Abingdon.

At that time Hean’s uncle died, the glorious petty king Cissa, and was buried upon the aforesaid hill of Abingdon; but afterwards his body was translated to Sevekesham.

Of Cædwalla and his death #

When Kinewine, king of the West Saxons, died, Cædwalla succeeded him; to whom Hean came, asking of him that he also would grant the place which Cissa had granted for the building of the monastery. Which he gladly granted, and gave him also the vill of Sevekesham, and confirmed it for ever; commanding that from that day for evermore it should be called Abendun.

In the year therefore of the Incarnation of our Lord 688, and the fifth year of his reign, the glorious King Cædwalla left his kingdom for God, and went to Rome, and was baptised by Pope Sergius, and died while yet in his white baptismal garments, in the twenty-ninth year of his age, and was buried in the church of the Apostles on the twelfth of the kalends of May (20 April). In baptism he was called Peter.

Of King Ine #

The glorious King Cædwalla was succeeded by Ine. He took away and plundered all the possessions which Cissa and Cædwalla had bestowed upon Abingdon; but afterwards, repenting, he restored and confirmed to the same church the things which he had taken, and much more. For he bestowed three thousand and sixty pounds of silver for the building of the churches of Abingdon and of Glastonbury.

In the thirty-ninth year therefore of his reign he left his kingdom for God, and went to Rome with his queen, and there living holily finished his life; whom Æthelheard succeeded, in whose time Abbot Hean died, whom Conan succeeded.

How the monastery of Abingdon was first built #

The monastery of Abingdon which Hean, the first abbot of that place, built was of this kind.

It was a hundred and twenty feet in length, and was round, both in its western and its eastern part. This monastery was founded in the place where the monks’ cellar now is, so that the altar stood where the lavatory now is. Round about this monastery were twelve cells and as many chapels, and in the cells twelve monks eating and drinking and sleeping; nor had they a cloister such as they now have, but were surrounded by a high wall which served them for a cloister; nor was it lawful for any of them to go out of the gate save for the greatest need or advantage of the monastery, and this with the abbot’s leave. A woman never entered within that bound, nor did any dwell there save only those twelve monks, and the abbot the thirteenth. They had black garments, but they did not wear woollen under-shirts; they had fur gowns; they lay upon hair-cloths; they had coverlets of cat skin; they never ate flesh save in greatest sickness. They had by the gate a house for a parlour, in which they spoke with their acquaintances and friends if by chance they came. On Sundays and the chief festivals they came together, and celebrated Mass in the church, and ate together. On the chief festivals they wore silken cowls. At that time Abbot Conan died.

How King Offa gave Goosey for the island called Andersey #

At that time there was on the island which is called Andersey a dwelling of rich men, who bore the monastic habit, yet governed their own possessions as long as they lived, but left them to the monastery at their death. At that time Rethun, bishop of the Mercians, ruled the abbey of Abingdon, and afterwards became abbot of the same place. Offa therefore, king of the Mercians and West Saxons, coming to see the monastery and the dwellings of the monks, came to the island of Andersey; and because he saw that the place was pleasant, he commanded that royal houses be built for him in that place, and for that place he gave the monks the vill which is called Goosey, and not long after he died. And his son Egbert succeeded him, and died the same year in the same island, whom Cenwulf succeeded.

How the vill of Sutton was given for Andersey #

In the reign of King Cenwulf, the king’s huntsmen, and those who bore the hawks, and the other vassals of the court, were wont very often to lodge in the royal houses in Andersey, and to bring many inconveniences and vexations upon the abbot and the men of the abbey. Which Abbot Rethun seeing, he gave King Cenwulf the vill of Sutton and a hundred and twenty pounds of silver, that he might free him from this vexation, and that none of the kings should lodge there any more. The king therefore, receiving the vill and the aforenamed money, commanded that none of his men or of the kings should lodge there any more, but that the monks should have that place for ever, and confirmed it by his charter.

How Culham was given to Abingdon #

Cenwulf, king of the Mercians, had two virgin sisters who had resolved to persevere in virginity. King Cenwulf therefore gave and confirmed to his sisters his vill of Culham, as free and quit from all secular service, so that neither king nor bishop nor official nor archdeacon nor dean should meddle with that vill, where only those virgins dwelt, and whomsoever they should will to admit. And those virgins, with the consent of King Cenwulf their brother, made the church of St Mary of Abingdon their heir, with all the freedom which the king had granted them. The abbot, with the consent of the king and the bishop, went to Rome … for ever for the church of Abingdon, he obtained …. After his death he was buried in the church of Abingdon.

At that time Abbot Rethun died, whom Alard succeeded.

How Marcham was given to Abingdon #

After the death of Cenwulf his son Kenelm succeeded to the kingdom of the Mercians, who after a few years was crowned with martyrdom; whom Ceolwulf succeeded.

At that time Egbert reigned in Wessex; in whose time a certain very rich man, with his son, with the consent of King Egbert, gave the vill of Marcham to God and St Mary and the monastery of Abingdon.

How Lockinge was given to Abingdon #

When King Egbert died, Æthelwulf succeeded to the kingdom. He, by the counsel of Swithun, bishop of Winchester, and the other bishops, gave the tithe of his realm for the building and restoration of the churches which … had built. This king had a servant named Cuthwulf. He, with the king’s consent, gave Lockinge to the monks of Abingdon.

Of the gifts that King Edward bestowed #

When King Æthelwulf died, his son Æthelred succeeded. When he died, Alfred succeeded; in whose time Abbot Alard died. King Alfred therefore took from the monks of Abingdon the vill of Abingdon and all the vills … of it, and Wickham and Cumnor with all their appurtenances. When he died, his son Edward succeeded. He gave the abbacy of Abingdon to a certain monk named Cynath. At that time the monks, who had remained but few because of the invasion of the Danes, had nothing save Culham, and the church of Wickham, and the church of Cumnor. All the rest had been taken away and destroyed by the Danes.

Of the gifts that King Æthelstan made to Abingdon #

When King Edward died, his son Æthelstan succeeded. He was the first monarch of all England. He gave to the monks of Abingdon Dumbleton, Kingburne, Ketune, Offentun, Salingeford, Sanford, Suneford.

In this king’s time Abbot Cynath died, whom Godescale succeeded. In his time the king of the French, Hugh Capet by name, sent to King Æthelstan, because his wife was Æthelstan’s sister, many and precious gifts; among which were a piece of the nails of the Lord, and of the thorns of the Lord’s crown, and of the Lord’s cross, and the sword of the emperor Constantine, in the hilt of which was enclosed a piece of the Lord’s nail, and horses and silken cloths of great beauty. The piece of the nail he gave to Abbot Godescale, and many other things to be kept in the monastery of Abingdon, which are preserved in the same monastery unto this day. For the king was then dwelling in the island of Andersey, and not long after died; whom his brother Edmund succeeded, and him Eadred. He gave to Abbot Godescale and the monks of Abingdon Watchfield.

At that time Abbot Godescale died, and the glorious Abbot Æthelwold succeeded.

Of the gifts that Abbot Æthelwold made to Abingdon #

Æthelwold, a monk of Glastonbury, a disciple of St Dunstan, undertaking the abbacy of Abingdon at the command of King Eadred, found there the monastery which Abbot Hean had built, utterly ruined by the heathen and destroyed, and found intact the twelve dwellings of the monks and the twelve chapels which Abbot Hean had built, which he ordered to be preserved intact. Then St Æthelwold began to build a church having this form: the chancel was round; the church also was round, having twice the length of the chancel; the tower also was round. He made the organ with his own hands. The wheel also, which is called the golden wheel, which was covered with plates of gold, he made himself, and twelve lamps around the wheel, and innumerable little bells likewise around the wheel. All this, at the coming of the Normans, was broken by a certain sacrist of that church who was of Jumièges, and the gold and silver of that wheel, to the value of forty pounds, and the precious ornaments and many vessels of gold and silver which St Æthelwold had placed there, he carried all away into Normandy. St Æthelwold made also a panel above the altar, on which were carved the Virgin Mary and the twelve apostles, of pure gold and silver, to the value of three hundred pounds. This panel Abbot Vincent broke up and gave to King Henry, son of the Bastard, for the liberty of the market of Abingdon and for the liberty of the hundred of Hornimer; which liberties King Edward had given to the church of Abingdon. He made also three crosses of gold and silver, four feet in length, which crosses were broken up and stripped bare in the time of King Stephen. He made also two bells with his own hands, and brazen mortars and church vessels, all of which were carried off by the monks of Jumièges. He caused also the Rule of St Benedict to be brought from the monastery of Fleury. He made also the watercourse which runs under the dormitory to the water which is called the Ock. He made also the mills which stand under the court. And when the workmen were digging in the Thames by the monastery of St Helen, they found in the deep sand, in a certain stone coffin, the iron cross which is now called the Black Cross.

He appointed also fifty monks, and bread of sixty shillings’ weight, and a weight of cheese every ten days, and each day two dishes, and one general dish, and one pittance. He granted also that in the refectory a dish mixed with meat should be served; he granted that fried dishes be served to the convent at all times save in Lent. On feasts in albs he appointed a general dish and two pittances. On feasts in copes a general dish, and three pittances, and meat-bread. In Lent he appointed eels. In summer he appointed milk. He appointed also a measure of drink, that is, twice a day, the cup which they called St Æthelwold’s bowl; which bowl held a gallon and a half. And he commanded that the bowl and the obba should be of two of this measure, and that it should be filled twice a day. He appointed also mead, and on the chief festivals wine, namely at Easter, at Pentecost, at Christmas, at the Assumption, at the feast of Peter and Paul, and at All Saints. He established monasteries also at Abingdon, Hyde, Ely, Burh and Thorney; and in all these the customs which are in the monastery of Abingdon.

In these days all religion in England was corrupted because of the invasion of the heathen, and because of the austerity of the Rule of St Benedict, so that scarce any would undertake the monastic life save the poor; and therefore to attract the rich he instituted … and relaxed things which are not in the Rule of St Benedict. He instituted dishes in the refectory, fur gowns, coverlets and the rest. All these things St Æthelwold did in ten years.

How the relics of St Vincent were obtained #

When King Eadred died, Edgar succeeded him; in whose time Æthelwold was elected to the bishopric of the church of Winchester, and Osgar was elected abbot of Abingdon. In his time the monks of Abingdon stole the relics of St Vincent, and the head of St Apollinaris, and many other relics, from the monks of Glastonbury.

Of the times of Æthelwold and Osgar #

When King Edgar died, the king’s son Edward succeeded him; when he was slain, his brother Æthelred succeeded him. In those days St Æthelwold died, and Osgar, abbot of Abingdon, whom Wulfgar succeeded.

Of the coming of the Danes into England #

In the reign of King Æthelred the Danes landed in England, namely Swein, king of Denmark, and Olaf, king of Norway, with a very great multitude; and those heathen destroyed all England, and utterly destroyed Abingdon. At length Olaf, king of Norway, was baptised and returned to his own country. But the Danes made their king Swein king of Kent, and he reigned in Kent twenty-four years. When he died, his son Cnut succeeded him.

At that time Wulfgar, abbot of Abingdon, died, and Æthelwine succeeded.

Of the gifts that Cnut made to Abingdon #

King Cnut made a shrine of gold and silver and gave it to the monastery of Abingdon, that the relics of St Vincent might be laid up in it.

In these days Abbot Æthelwine died, and Siward succeeded, who was a monk of Glastonbury. He, when he received the blessing from the bishop, as the custom was, answered to every question, I will not. But when he was asked whether he wished to be blessed by him, he answered, The blessing of God and of you I desire to have.

At this time King Cnut died, whom his son Harold succeeded, and after him his brother Harthacnut, and after Harthacnut Edward, by whose assent Siward, abbot of Abingdon, was made archbishop of Canterbury. Him the sacrist of Abingdon, Æthelstan, succeeded; when he died there succeeded a certain monk of St Edmund’s, named Sperhauek. He was marvellous in all work and in the sculpture of gold and silver. To him King Edward committed the bishopric of London; but he, departing secretly from England, never afterwards appeared. When he departed, a certain bishop coming from Norway, a kinsman also of the king, named Rodulf, was made abbot of Abingdon. When he died a certain monk of Abingdon named Ordric succeeded.

Of the gifts that King Edward made to Abingdon #

King Edward confirmed to the monastery of Abingdon that no one in all England, in any market or fair, should exact toll of them for whatever they should buy. He granted also and confirmed Sake (that is, dispute), and Socne (that is, suit), and Them (that is, claim), and Infangentheof (that is, a thief caught within his own lordship).

Of the hundred herrings which the cook had from the ships #

In the time of King Edward and Abbot Ordric, the channel which is under the monastery of Abingdon was very harmful to sailors, so that ships could scarce pass as far as Oxford. Whereat the citizens of London and of Oxford, being moved, came to Abbot Ordric, that it might be lawful for them through his meadow, which is on the south side of the church, to make a passage for ships easier than by the other channel; on this condition imposed, that from every ship they should render a hundred herrings to the cook as often as they passed, from the Purification until Easter; which is kept unto this day.

In the time of Abbot Ordric a certain man, Edwin, gave to the church of Abingdon Hordwell and Bedene. Another man named Æthelward gave Sanfeor; and a certain woman named Ælflæd gave Winckfield, and Wickham, and Gaing, and Hildesduna. A certain man named Thoui gave Gersigntun and Hamstede.

At that time Abbot Ordric died, and Aldred, priest of the same church, succeeded. In his time Queen Edith, the wife of King Edward, gave Lewknor to the boy monks for their matins robes.

Of the death of Edward, and of the coming of the Normans into England #

In the year of the Incarnation of our Lord … the glorious King Edward died. Whom Harold, the son of Earl Godwin, brother, that is, of Queen Edith, succeeded. When he was slain by William the Bastard, duke of the Normans, this same William the Bastard reigned in England twenty-eight years.

At that time there was a certain priest dwelling in the island which is called Andersey, very rich and wealthy, Blacheman by name. He held at farm from the monks Sanford, Chiltun and Leuardestun. He, departing from England with Harold’s mother, never afterwards appeared.

At that time Abbot Aldred died in the custody of Walkelin, bishop of Winchester. It was said to the king that the abbot himself had conspired with the Danes against the king. This abbot Æthelhelm succeeded, who was a monk of Jumièges.

Of the harm that Abbot Æthelhelm did to Abingdon #

Abbot Æthelhelm sent into Normandy for his kinsfolk, to whom he gave and enfeoffed many of the church’s possessions, so that in one year he conferred upon them seventy of the church’s estates, and Tadmarton, and Sanford, and Ernicote, and the meadow by Oxford, and Whitchurch, and many others, which the church lacks unto this day. He was also brought to such a pitch that he forbade any memory or mention to be made of St Æthelwold, or of St Edward; for he said they were English rustics, nor did they even deserve to have the churches which they had founded.

Yet he conferred these benefits upon the church of Abingdon. For he bought from the king Chesterton, Hull and Newnham. On a certain day, as he sat at table with his kinsfolk and acquaintance, deriding with a sneer he disparaged St Æthelwold and his works, saying that the church of English rustics ought not to stand but be destroyed. But after the meal, rising from the table he went to the privy, and there cried out wretchedly; to which his servants running found him dead.

When he died, King William the Bastard gave the abbacy to a certain monk of Jumièges, named Reginald; in whose time King William died, whom his son William Rufus succeeded.

Of the good that Robert d’Oilly did for Abingdon #

King William Rufus gave the church of Sutton to Abbot Reginald.

In these days Robert d’Oilly made the bridge of Oxford. This Robert gave a hundred pounds of silver for the repair of the monastery of Abingdon, and not long after died, and was buried in the chapter-house of Abingdon.

In those days there was not in all the tenure of Abingdon one who would give tithe … forty sheaves from every hide. This abbot bought the vill of Scipene from Hugh, earl of Chester, for the price of thirty pounds, and not long after died. After him the prior of Abingdon, Modbert by name, undertook the charge of the abbacy. This prior so endowed his kinsfolk and nephews from the church’s goods that of fourscore ploughlands there remained but eighteen, and of fifty monks there remained but thirty-two. At that time King William Rufus died, whom his brother Henry succeeded.

At that time the cloister, chapter-house and dormitory of the monastery of Abingdon were ruined, so that the monks lay in the monastery and held their chapter there. The manors also were so destroyed that the monks scarce had anything to eat.

For these miseries the monks resolved to give themselves to fasting and prayer, that God and our Lady might give them a fitting abbot, needful to the church; and so it came to pass. On a certain night therefore, while the rest slept, a certain boy named Nicholas kept watch at the altar of the Holy Trinity, weeping and praying that the Lord would succour them in such great calamities. To whom there appeared a certain woman, very comely and beautiful, saying, Boy Nicholas, why dost thou weep? And he said, O lady, we have no shepherd, nor anyone who will do us any good, not even my uncle Modbert. For we are in the greatest misery. To whom she said, Fear not. Tell the prior and the convent to take my chaplain, the cellarer of Malmesbury, named Faritius, and he will provide well for you. For I shall be with him. When morning came, the boy told the prior and the other brethren what he had seen; which hearing, they all praised the Lord and our Lady. That boy who had seen these things lived until the time of Abbot Ingulf. Then the prior with two brethren went to King Henry, that he would grant them Faritius, the cellarer of Malmesbury, to govern the abbey of Abingdon. Which the king hearing gladly agreed, for he loved him greatly. Then the king gave Modred the abbacy of Milton.

Of Abbot Faritius, and the good he did for us #

In the year of the Incarnation of our Lord 1101 Abbot Faritius came to Abingdon, and was received honourably by all. And when he came to the bridge over the Ock, dismounting from his horse, he went barefoot as far as the church of St Mary. And because Archbishop Anselm was in exile, straightway after Mass he laid the pastoral staff upon the altar until the archbishop’s coming into England. Soon he began to build the church and the offices of the monks, because all was ruined and destroyed. He built everything from the foundations, as is seen today; namely, the cloister, the chapter-house, the dormitory, the refectory, the lavatory, the cellar, the kitchen, two parlours, one to the east by the chapter-house, the other to the west under the abbot’s chapel. And he built nearly the whole church, and the tower up to the windows …. He read in the chapter-house, Our brethren have died, that for as many crosses as were found in the martyrology, the almoner should receive so many loaves from the cellarer. He instituted also that a mass for the dead should be laid daily upon the shrine. He added also to the monks’ bread the weight of a half-loaf.

The island of Andersey also, with all the royal buildings that were in it, he obtained from King Henry, the queen interceding. He enlarged also the number of the monks from the twenty-eight whom he found up to fourscore. The weight of cheese also, which Æthelwold had appointed for forty monks every thirty days, he granted to twenty monks every five days.

These are the wicks which furnished the cheese in the refectory: Salingeford, thirty weights; the wick of Robert, sixteen weights; Lockinge, ten weights; Thrupp, four weights; the two wicks of Solye, twenty-eight weights; the wick of Cerney, sixteen weights; Herbald, ten weights: the sum, a hundred and eleven weights.

Coming one day before food into the refectory, Abbot Faritius found two brethren receiving the mixed dish, who, having something unseemly, hid it beneath the cloth. Which the abbot perceiving, he went to the kitchen window, and calling his cook commanded him to bring him the best piece of pork. Which receiving he privately took to the brethren, commanding them on their obedience to eat. From that day also he called daily to his own table ten monks, or twelve.

He instituted also these feasts in copes: of St Vincent, of St Æthelwold, of the Relics. In albs: of St Apollinaris, of John Chrysostom, of Aldhelm, of Chad, of Mary Magdalene, of Bathild.

At that time Archbishop Anselm died; then Faritius was elected to the archbishopric, but the bishop of Lincoln and the bishop of Salisbury withstood, saying that an archbishop ought not to inspect women’s urine.

The possessions and estates which Abbot Faritius acquired #

In the time of the Danes many possessions and estates were taken from the monastery of Abingdon, but Faritius himself recovered many of them, both by prayer and by price, from King Henry; namely, Sparsholt, Lea, Hanney, Benham, two woods in the forest of Windsor, Ibbefeld, Linford, Lakamstede, the liberties of the hundred of Hornimer, the portion of Culham, Lewknor, the hundred herrings from the ships which pass through the garth, the mill of Cuddesdon, the mill of Henora, the mill of Longford, five hides in Worth, Wrokeston, the tithe of hunting in the forest of Windsor, the church of Newnham. In Warwickshire, Hull; in Essex, the church of Colne, in which he placed six monks, and afterwards enlarged to twelve. In Suffolk the church of Edwardstone, in which he placed two monks, whom Abbot Walkelin afterwards removed and set at Colne. Then Hubert de Montchesney granted and confirmed to the church of Colne the church of Edwardstone with all its appurtenances, that two monks might be sustained, who should ever intercede for his salvation and that of his successors. In Middlesex he acquired the church of Kensington. In London and in Winchester lodgings for himself and his successors. In Bedfordshire ….

Of Abbot Faritius, and the good he did for us #

Abbot Faritius established … scribes besides those of the cloister, who wrote for him missals, graduals, antiphonaries, tropers, lectionaries, and the other church books. The scribes who wrote these books: Augustine’s City of God; the Homilies of St Augustine on John, and many other volumes of that doctor; the Homilies of St Gregory; Homilies on Ezekiel; Expositions on the Psalter, and many other volumes of that doctor; Jerome on the Old Testament; Hegesippus, and many other volumes of that doctor; Ambrose On Duties, and many other volumes of that doctor; John Chrysostom on the Epistles of Paul, On the Restoration of the Lapsed, and very many other volumes of the same doctor; the Homilies of Bede; the Letters of Cyprian; Cassian on the Psalter; many books on medicine. He provided also for the sacrist, the cellarer, the woodward and the other obedientiaries all things needful.

Of the death of Abbot Faritius #

When Abbot Faritius had received the house of Abingdon to govern he found but twenty-eight monks, whom he enlarged to fourscore. Desiring also to enlarge them to a hundred, he treated with King Henry, who was then staying in Normandy on certain business, that he would sell him the vill of Sutton. For the rustics of that vill brought great trouble upon the abbot and the men of the abbey. But the king put it off until his coming into England.

At that time there was a certain cantor at Abingdon, William by name. He, on the day of the Purification, had prepared a certain dish and offered it to the abbot reclining at table in the refectory. Of which when he had tasted, he soon began to sicken. Rising therefore from the table he sent for the bishop of Salisbury, and the abbot of Gloucester, Serlo by name, and the abbot of Malmesbury, and the abbot of Shrewsbury; and told them on what day and hour he was to depart from this life. Then he caused thirty pounds of gold to be laid upon the high altar for gilding the seven-branched candlestick which he had bought for thirty pounds of silver. And all the money which he had collected to buy the vill of Sutton he commanded to be distributed to the poor. And when the hour of his death drew near he ever repeated that verse, O Lord, I have loved the beauty of thy house; and in these words he expired at the sixth hour, as he had declared, in the year of the Incarnation of our Lord 1115, the sixteenth year of his rule.

Of Abbot Vincent, and the good he did for us #

After the death of Abbot Faritius, King Henry gave the abbacy to a certain monk of Jumièges, named Vincent. He used to fill the lavatory with water before the monks arose. He acquired Chaddleworth, and the half-hide of Lamora, and the tithe of Winterbourne, and instituted the monks’ baths. He gave also all his wool of one year for the great hanging of the Ten Virgins. And all the obedientiaries made the hanging of the Apocalypse. And Faritius made the hanging of the Nativity, and another of Job.

Of Abbot Ingulf, and the good he did for us #

After the death of Vincent, the prior of Winchester, Ingulf by name, undertook the abbacy of Abingdon. He gave to the monks’ kitchen Wissele, and Winckfield, and Scipene, and the mill on the Ock, and the mill of Watchfield. He was never troublesome to the chamberlain or the cook. He never wished to have more from the chamber than the cloister monks, save one fur gown at Easter. He gave the church of St Aldate to the sacrist, and twenty shillings in Drayton. Upon the altar he offered a golden chalice, valued at twenty-five marks. He bought also the great bell which is called Hildelliubel for fifty-seven marks; and a certain sacrist, Robert by name, made its fellow. He made also the abbot’s chamber above the cellar, and the chapel of St Swithun, and in the infirmary the chapel of St Æthelwold, and the prior’s chamber, and the chapel of St Michael. He gave also to the infirmarer the tithe of the hay, and the mill of Benson.

In those days the shrine of St Vincent, which King Cnut had made, was despoiled, and its price was given to the poor, because there was a very great famine in those days. The gold and silver of that shrine was weighed at sixty pounds of silver.

In these days King Henry died, whom his nephew Stephen succeeded. In those days King Stephen gave to a certain monk of Abingdon, named William of St Helen’s, the abbacy of Chertsey; who was honourably received by the monks of that place; but because he would not do obedience to the bishop of Winchester, in whose diocese that place was, the bishop excommunicated him. At length, driven by necessity, he sought Rome and was absolved by the pope … from the excommunication and from the abbacy; then he returned to Abingdon with blushing and confusion. Which King Stephen hearing, he sent to Abbot Ingulf commanding him to send him three hundred pounds, which his monk had promised him for the abbacy of Chertsey. Then the abbot broke open the church’s reliquaries, and took from them gold and silver, and collected and sent the aforesaid money to the king.

In those days Abbot Ingulf resolved to cover again the shrine of St Vincent, as it had been before. He collected also a very great sum of gold and silver, and laid it in a certain chest in the treasury. He laid up also other infinite moneys, which had been committed to him to keep because of the war. All of which a certain sacrist, named Simon Crassus, revealed to the king. Which the king hearing, he sent a certain knight, named William Dipre, to bring him that money. That satellite of Satan therefore, coming to Abingdon, entered into the treasury feigning prayer; and with a certain axe broke open that chest, which appears unto this day, and took from it fifty marks of gold and five hundred marks of silver. And not long after King Stephen gave to the aforesaid sacrist, the betrayer of this money, the abbacy of Alignia; who in the third year after his taking of the abbacy died, eaten by worms in his hands and feet.

Of the abbots after Ingulf #

After the death of Abbot Ingulf, by the intervention of Queen Eleanor, King Henry gave the abbacy of Abingdon to a certain monk of Evesham, named Walkelin.

After whose death the king gave the abbacy to the bishop of St Asaph, named Godfrey. He, through the insolence and negligence of his kinsfolk, incurred the hatred of the monks, wherefore the king took the abbacy from him.

After whose departure the king gave the abbacy to the prior of Bermondsey, named Roger, a man very orderly, but too suspicious and cruel.

After whose death the king gave the abbacy to the prior of Rochester, named Alfred, a man very modest and courteous, and passing honourable, but avaricious and grasping. In his time a mighty famine so prevailed throughout all England that many thousands of men died of hunger. And though he was very rich and had many thousand measures in his barns, yet he was not moved with pity over those dying of hunger.

Of Abbot Hugh, and the good he did for us #

After the death of Abbot Alfred, King Richard gave the abbacy to a certain monk of Abingdon, named Hugh. He in the beginning was very modest and most liberal and most kind, and the longer he lived the more kindly he bore himself toward all, both monks and others. Nor did he ever withdraw himself from honest and religious conversation. He bestowed many benefits upon his church. He himself began the new work. To the almonry he gave the tithe of Culham, and many other things to the infirmary. To the pittancer and all the other obedientiaries he granted tithes and rents. The rye, of which the monks’ beer was made, he set aside, and put wheat in place of the rye. For the wines which he was bound to find for the convent he granted the vill of Cuddesdon and confirmed it for ever.

Of the prior of Colne #

In the time of Abbot Hugh there was a certain prior at Colne, named William, and these are the good things which he did in the house of Colne. The church of Edwardstone, the church of Waldingfield, the church of Messing, he acquired for their own use; the tithe of Laneliam, the tithe of Wadelio he acquired. The conduit and the lavatory he himself made, and afterwards, when it was broken, he repaired it again. To the monks’ general dish he added a herring and an egg. The pittance at the consistory he doubled. To the chanter he gave a rent of thirty-one pence. To the infirmary he granted a rent of four shillings and eightpence. In Winges he acquired a hundred shillings of land. The whole land, which was exceedingly poor and unfruitful, both on this side of the water and beyond, he himself made good and fruitful by the application of the earth which is commonly called marl. He surrounded the whole court with a wall. He roofed the church with shingles. He established the monks’ chamber. The tithe of the tithe of Messing he granted to the almoner. … which, though most beautiful and fairer than all the chambers in Essex, he himself built from the foundations; which afterwards, through the carelessness and negligence of certain men of Colne, was utterly burned. The organ also, which had been broken and abandoned, he very often renewed …. Also the tower, as it is seen today, he himself built. He instituted also the feast of St Gregory in Lent as a principal feast, which before was in albs; and on the same day the sacrist shall give the best dish to the convent, and wine to each. The sacrist shall also give wine to the convent on the Annunciation of St Mary, on the Assumption, on the Nativity, and on the feast of Relics; and the chamberlain shall give the convent the best dish on the feast of St Michael, and wine where the feast is principal. The same prior instituted also the feast of St Augustine, doctor of the English, in copes, which before was in albs. He instituted also that whosoever shall be prior, or in the prior’s place, shall give wine to the convent on the day of Easter, on the day of Pentecost, and on the day of our Lord’s Nativity.

All these things Prior William instituted, and commanded to be observed for ever in full chapter, the whole chapter assenting and consenting; so that whosoever shall take upon him to act against these ordinances, or to diminish anything without the assent of the whole chapter, let him be reprobate and excommunicated by God. And answer was made by the whole convent, Amen.

Appendix III: Of the customs of the monks of Abingdon #

Abbot Roger being dead, and master Thomas de Esseburne, a clerk of the lord king Henry the Second, having been sent by the lord king himself to keep this abbey, it was declared to us by the same Thomas that the king’s justices had enjoined him to seize into the lord king’s hand both our obediences (the estates assigned to the convent’s officers) and the possessions belonging to the abbot’s chamber. Now the prior and the convent, taking this ill and fearing the more the loss and peril that might be to come, asked the more earnestly that he would put off that seisin until they might speak with the justices thereon, and show them the right of old which, from the time of king Edward, they had of dealing with our obediences freely and quietly by our own hand.

And so by common counsel we sent the lord Nicholas, our prior, with certain of the brethren, to Ranulf de Glanvill, who then bore justiciary power under the king throughout the whole realm, that they might diligently set forth our customs to him by word of mouth, and earnestly entreat that by occasion of the king’s keeping they should neither be changed nor disturbed.

Now when they had come to Ranulf de Glanvill at the exchequer at Westminster, and had more fully made known to him our liberties and customs, Ranulf, having taken counsel upon this with the bishops and the other justices who sat with him at the exchequer, pronounced by the decree of the whole court that no right and no customs which we have had of old in our obediences ought to be altered by any pretext, whether the church be vacant or a pastor set over it. He commanded also the aforesaid Thomas, who was present, that, since our accounts had been sufficiently proved before him to be separate from the abbot’s accounts, he should take charge only of those things which belong to the abbot’s chamber; but to those which belong to us he should not lay hand, but suffer us to have full right and power, both in our tenements and in our tenants. For the whole court said that it would turn to our peril if anything were attempted by the king’s keepers which is not lawful towards abbots.

Now the aforesaid Thomas had caused all our possessions and customs to be written down apart, speaking in the name of the king and of the justice, that he might meet no rebuff in what he was hastening to do. That writing he carried with him to the exchequer, forestalling the prior and the brethren, and showed it to all the justices, supposing that he could obtain that our possessions should be delivered into his hands, so that he might minister to us thence food and raiment but sparingly, and bring into the exchequer all that could be spared. For he strove by all means to make the justices believe that our appurtenances not only equalled the abbot’s appurtenances, but even that, those things being deducted which we were wont to receive by the abbot’s hand at fixed terms, his portion in respect of ours was the least. And his pressing would have done us much harm, had not, as we said before, the prior and the brethren, following hard upon him, more fully informed the justice touching each of our customs and possessions, and showed that they were oftentimes not sufficient for us.

At length the grace of God so far prevailed that Ranulf de Glanvill, the chief of the justices, turning to the other justices, said that our customs had been reasonably and discreetly established, and that nothing superfluous could be found in them; that neither did the lord king wish, nor did he himself dare, in any wise to go against customs so ancient and so just, or to change aught concerning them. And as Ranulf de Glanvill so gave sentence for us, that henceforth we should have both our possessions with full liberty and our ancient customs with all integrity, as written below and read before the justices, all the justices also who sat around favouring him in this and giving their assent, the prior and the brethren who had been sent with him returned with peace and joy.

The chamberlain #

The chamberlain has in his hand the vill of Weliford and the vill of Chieveley, with the little vills belonging to them. Besides these he has other tenements and tenants, over whom he may and must dispose freely and justly.

For it belongs to the chamberlain to hear and determine all the causes and business of his men, and to condemn offenders to a money penalty according to the quality of the offence; which penalty the abbot cannot exact from the chamberlain, nor without the chamberlain from those condemned, nor against the chamberlain’s will either lessen or remit it.

Yet if the chamberlain exceed, and compel his men too often to undue payments, the abbot must correct him in private, or in the hearing of the brethren, and restrain him from unlawful exactions. But of his right he must take nothing from him, which he has and ought to have as fully in all things as the abbot is known to have in his own tenements, saving homages and reliefs, which are the abbot’s alone. But even if a free man of the chamberlain’s tenement bring the king’s writ to the abbot for justice, the abbot shall plead that cause in his own court, and shall have the profits that arise thence.

Besides the vills of Weliford and Chieveley, the chamberlain receives these customs from the abbot.

Firstly, 3 shillings and 3 pence, the half at the feast of St John the Baptist and the half at that of St Andrew, which are spent on linen cloth, and on leather for the monks’ shoes, on two occasions.

Item, 40 shillings for the maund at the Lord’s Supper, which come from the tithe of the demesne of Tadmarton.

When the chamberlain goes abroad upon his business he shall have provender for two horses, and when he returns, for as many as he brings. The hired men who bring cloths for the chamberlain’s work shall have their corrodies (an allowance of victuals) in the hall, and provender for their horses the first night.

When the chamberlain dresses skins, whether of lambs or of cats, he shall have corn from the granary, and salt from the monks’ kitchen, and chalk from Lockinge.

Item, the chamberlain shall have grease from the fattening of the court’s pigs, for greasing the monks’ shoes, three times a year.

Item, the chamberlain shall have 6 shillings in Middleton, from the land which William the priest’s son holds, for buying wood for the monks’ baths.

Item, if the chamberlain goes to the fair of Winchcombe, the abbot shall find him and his men lodging in Dumbleton, and horses of the same vill to carry hither the cloths which he has bought.

Item, the chamberlain shall have the corrody of one man who keeps his horse, throughout the year, and likewise provender and hay for one horse.

Item, the chamberlain has one acre of meadow in Culham, which the men of that vill mow and lift, wherewith the monks’ beds are made.

He has also the little meadow of Stocgrave, whence he finds hay to put under the monks’ feet when they bathe.

From the 4 hides of Chaddleworth, 3 pounds. From Bedford, 25 shillings. From Fenchote, 2 shillings. From half a hide in Dumbleton, 1 mark (13 shillings and 4 pence). From the mill of Langeford, 22 shillings. Daniel of Colebrook, 5 shillings; he provides for the chamberlain, in going to London and returning, hay for the horses, wood, and salt, and straw for the bed. From the land of Simon in Abingdon, 4 shillings. From the land which William Bor held, 2 shillings. From the tithe of Batintuna, 10 shillings. From the tithe of Hordwell, 10 shillings.

Weliford is in demesne, and does not answer to the king. In the demesne of the chamber are 3 carucates (ploughlands) of land.

These are the money rents in the same vill. Baldwin of Ovenham, 20 pence; Æiluine, 8 pence; Geoffrey de la Blacesole, 33 pence; Alured de Brueria, 27 pence, and service in August at lifting the hay and stacking the corn; from the virgate which Blacheman held, 10 shillings; Aldred de Lassauz, 31 pence; Richard Quinchald, 16 pence; Alured Achatur, 12 pence; the shoemaker, 10 pence; Ralph the miller, 14 pence; de la Pette, 8 pence; from Gavelland, 10 shillings and 7 pence.

In the same vill are 23 cotset-lands (cottars’ holdings). Two are at free gafol (rent): one Geoffrey holds for 5 shillings, the other Ralph Beestune holds for 5 shillings and 6 pence. The other 22 cotset-lands are at works, namely oxherds, swineherds, beadles, shepherds, makers of hedges, and doers of the chamberlain’s business, all of whom defend their houses and their land by such service. From the vill’s mill, 11 shillings. The sum of the cherset (church-scot) is 8 pence and 92 hens.

They who have pigs shall pay pannage (the due for feeding swine in the woods): for a pig of one year, one penny; for a lesser, a halfpenny. In like manner at fold-drove (the driving of beasts to the fold): for a yearling beast, that is an ox or a cow, one penny; for a lesser, a halfpenny. For ten sheep, one penny; for nine, only a halfpenny. As many as they be, they shall lend one man to the bedrips (harvest boon-works) of the chamber in August, and likewise their ploughs to the boon ploughings, and beyond that, for the lord’s food. In like manner they shall do in Boxhole, in Benham, in Easton, in Weston, for the pannage of swine, for the fold-drove of beasts, and for the lending of men to the bedrips and of ploughs to the boon ploughings.

In Boxhole are 10 hides. Of these in demesne are 1 hide and 1 virgate and 1 cotset-land.

Geoffrey de Sunegeville holds 2 hides, which he defends by knight service.

Ailward holds half a hide for 5 shillings, and shall plough an acre and sow it with his own seed.

Berner and his son hold one cotset-land, whence they render to the monks’ cellar 6 sesters of honey, and to the chamber 31 pence.

Of the neats (bondmen born to the soil): Robert holds half a hide, whence he renders 5 shillings and 3 pence, and shall plough an acre and sow it with his seed, and carry hay and corn.

Ædeva the widow, for half a hide, 7 shillings; and she shall plough half an acre and sow it with her seed, and carry hay and corn.

Hereward, 28 pence for a virgate; and he shall plough an acre and sow it with his seed, and carry hay and corn.

William de Benmers, half a hide for 5 shillings and 10 pence; and he shall plough an acre and sow it with his seed, and carry hay and corn.

Helias, half a hide for 2 shillings; he does not plough nor sow.

Richard the clerk, for a virgate of land, 5 shillings; and he shall plough an acre and sow it with his seed, and carry hay and corn.

Alured, half a hide for 7 shillings; he shall plough and sow an acre with his seed, and carry hay and corn.

Warin, for half a hide, 5 shillings, and 6 pence for the meadow; he ploughs an acre and sows it with his seed, and carries hay and corn.

Gudred, half a hide for 5 shillings and 3 pence; he does not plough, nor sow, nor carry. So much for the neats.

In the same hamlet are 15 cotset-lands at work, and 50 at gafol at the lord’s will. If they be at gafol, they render 2 shillings; if at work, 6 pence for wood-dues. And one cotset-land which was never at work, which Suiard holds, who renders 2 shillings. Sevar holds the mill and one cotset-land for 20 shillings; for the other mill, which Peter holds, and half a cotset-land, 11 shillings.

These are taken out of the demesne: Ædulf Scortrod, who renders 32 pence; Æva the widow, 10 pence; Alwi, 1 penny; Albreda the widow, 16 pence and the August work; William Blund, 2 shillings and the August work; Milesent, 31 pence and a halfpenny, and the August work; Slote, 12 pence; Alured, 20 pence; Gudred de Porta, 4 pence; Leufred Long, 17 pence; John son of Alfric, 16 pence; Aldred, 7 pence for one curtilage; Ædieva the widow of Colmeresbere, 12 shillings; Matildis the widow, 18 pence; Ralph the skinner, 12 pence; William son of Saaval, 32 pence; Hervy, 2 shillings; Richard, 16 pence and the August work; Alveva the widow, 4 pence and the August work; Savare the miller, 13 pence; Robert Mansel, 8 pence and a halfpenny; Richard Mansel, the same; Nicholas de Cropete, 5 pence; the land of Biscop, 12 pence and the August work; William de Curce, 2 pence; Hugh, 3 halfpence.

From the whole cherset, 29 pence. In stock, one team of oxen. From Breche, every second year, 6 pence. Five acres of meadow to mow, and lift, and carry in, by five men of the same vill.

In Benham are 10 hides. Two hides are of the fee of Humphrey de Bohun, which were wont to do the service of half a knight to the abbey, and now do not. In the demesne of the chamber are 4 hides, one cotset-land less. Eight oxen in stock.

These are the neats of the vill. Aldred de Brueria, 5 shillings for half a hide; and he ploughs and fallows, and sows an acre with his seed, and carries hay and corn.

Ernive the widow, for a virgate, 3 shillings; and she carries hay and corn.

Richard the priest’s son, for half a hide, 5 shillings; and he fallows and ploughs, and sows an acre with his seed, and carries hay and corn.

William Lug, 30 pence for a virgate; and he fallows and ploughs, and sows half an acre with his seed, and carries corn.

Sawin, half a hide for 4 shillings; and he fallows and ploughs, and sows an acre with his seed, and carries corn and hay.

William Blund, 5 shillings for half a hide; and he fallows and ploughs, and sows half an acre with his seed, and carries corn and hay.

Geoffrey the sheriff, 30 pence for a virgate of land; and he ploughs and fallows, and sows half an acre with his seed, and carries corn.

In the same hamlet are 11 cotsetles (cottars). Three are servants of the chamberlain, who defend their land by their service. The other 8 are at gafol or at work, as the chamberlain wills. If they pay gafol, they render 2 shillings. If they work, 6 pence for wood-dues.

Theodoric, for a curtilage, 6 pence. Emma the widow, 6 pence. Baldwin, for a croft, 6 pence.

Of gavel-land: William Blund, 2 pence; Peter, 2 pence; Leuuine, 2 pence. The cotsettle who has a fold ploughs 2 acres. He who has no fold ploughs one acre for every four beasts.

The sum of the cherset: 46 hens.

In Weston are 10 hides. Four are Robert Pundelarche’s, which he holds of the abbot for the service of half a knight, and one hide which belongs to the church of the vill, and half a hide which John de Sancta Helena holds. Of these the chamberlain receives no service. The other 4 hides and a half belong to the chamberlain. In demesne, half a hide.

William and Robert, one hide for 6 shillings. Goldieve and Esmund, one hide for 6 shillings. Leufred, half a hide for 3 shillings. Robert, half a hide for 2 shillings. Leoured and Hawisa, half a hide for 30 pence. Geoffrey, one virgate of free fee for 10 shillings.

Richard, one cotland, at work. Eadred, for one cotland, 14 pence and the August work. Ailwine, 12 pence for the land of William Cusin, and 12 pence for land. Aldred Niger, 3 pence. The mill of the vill, 11 shillings. A ploughing of two acres for the pannage.

Two of these hides and a half are at work, or at gafol, at the chamberlain’s will.

The sum of the cherset: 20 hens and a halfpenny.

In Easton are 10 hides. In demesne, nothing. For one half hide, which is free, which Geoffrey holds, 3 shillings; he does not plough nor work. And another half hide, 2 shillings, and it does the customs of the others without a cart. The rest is left blank in the manuscript.

The kitchener #

The kitchener holds the vill of Abingdon with all manner of liberty; and whatsoever shall arise thence, whether of pleas or of other happenings, shall be the kitchener’s.

And if a thief be taken and convicted of the crime, whatsoever of his substance belongs to the lord shall be the kitchener’s, or the reeve’s who holds of him.

If the reeve gives a gersum (an entry-fine) for holding the vill, it shall be the kitchener’s.

The kitchener holds the house which was Azo the cook’s, which renders 2 shillings and answers to none but the kitchener.

The kitchener holds the mill of Ock, which renders 36 shillings and 4 pence. The miller’s forfeit shall be the kitchener’s; and if the miller displease, or die, the kitchener shall of himself freely put another in his place.

The kitchener holds, freely and quietly, the mills by the court for 7 pounds.

The kitchener holds Shippon for 10 pounds, and Wisseleia and Winekefeld for 10 pounds. He has also other tenements and other tenants, in which he uses his own right, as the chamberlain in his tenements and tenants.

The kitchener receives from the abbot, or from him who is in the abbot’s place, 26 pounds and 17 shillings, at four terms; namely at the Assumption of St Mary, 6 pounds and 14 shillings and 3 pence; at the feast of St Andrew, the like; at the Purification of St Mary, the like; and at Hock-day, the like.

Item, the kitchener receives thrice a year from Burton three seams (horse-loads) at his summons, for carrying fish to the kitchen, whencesoever he will. In like manner he has of Cumnor, of Marcham, of Charney, of Uffington, of Middleton, of Shallingford, of Lockinge, of Wytham, and Appleford, which render one month of the farm. But of Cuddesdon, which renders half a month of the farm, he receives four and a half a year.

The men who furnish averages (carriage services) shall find for themselves and their horses expenses in going and returning and in tarrying; and when they return, each of them shall have one loaf of the hall. But they who cannot go shall make fine in pence with the kitchener, as best they may.

Item, from Burton there shall be rendered to the kitchener at the Nativity of St Mary 500 eggs; at Christmas, 500; at the Purification, 300; on the Sunday before Ash Wednesday, 300; at Easter, 500; at the Rogations, 500; at Pentecost, 500. In like manner the same number and at the same terms from Cumnor and the other manors aforesaid. But from Cuddesdon, at the half of each month of the farm.

Item, from Burton they shall render to the misericord (a pittance) which is made about the feast of St Martin, 18 hens; and to the other misericord which is made after Christmas, 18. In like manner, in the same way and at the same terms, they shall render from Cumnor and the other manors aforesaid. But from Cuddesdon, at the half of each month of the farm.

If any of the hens be not fat, or die while it is carried, it is to be refused.

The kitchener has every week one amber (a corn-measure) of beans or peas. The abbot finds from the larder one cheese of three pence, for the salt at the wich (the salt-works), and one seam of wheat from Dumbleton, and the averages of the same vill for carrying the salt as far as the kitchen.

Item, from Burton on the Wednesday before Good Friday are rendered 100 herrings, which on the following Thursday shall be given to the poor received at the maund. In like manner from Cumnor and the other manors aforesaid. But from Cuddesdon, 50.

At the head of the fast the fishermen who carry eels to the kitchen shall have from the hall two loaves; and these are the fisheries which render eels: from Witteleia, 24 sticks (each a tally of eels); from Culham, 20; from Sunford, 16; the fishery of Simon de Grava, 12; from Herwaldindune, 8; Blundel, 8; Brictuhat of Tropa, 7; from Wisseleia, 16 sticks, which are given for supper.

Before the anniversary day of abbot Walchelin the kitchener must fish in the fish-pool of Leuechenora.

When flathuns (flat cakes), or oblates, or russols are made for the use of the monks, the kitchener shall have one mina of wheat for the russols and for the oblates, and the baker another mina for the flathuns, of the same wheat whereof the monks’ bread is made.

The kitchener has 10 loaves daily from the cellar, such as they themselves have in the refectory, and ale for making sauce of pepper or cumin. And when he will make soft dishes, he must have enough of the monks’ ale.

But in Advent, whenever the brethren do not eat fat meat, he must have 13 loaves, namely three for pottage. In like manner from Septuagesima until Easter. And if he will, let him take flour in the bakehouse for his loaves. The kitchener’s servant eats in the hall. And the kitchener shall have provender for one horse, and hay, whether he be abroad or at home.

From every freighted ship which passes along the Thames, from the head of Lent until Easter, unless it be the king’s, if it carry herrings, the kitchener shall have 100 herrings, which the ship’s servant shall carry into the kitchen; and he shall receive from the kitchener 5 herrings, and one loaf, and a jug of ale.

The cowherd is under the kitchener’s lordship for his dairy-farm, and shall render to the kitchener the forfeit that arises thence, and the pannage, and the tithe of the pasture that is broken up and sown. If he holds another tenement of the abbot, he shall answer to him therein as to his lord.

The kitchener holds freely the fishery of Wytham, which renders him 12 shillings at these terms: at the head of the fast, 6 shillings, and at mid-Lent, 6 shillings. And he who holds it renders to the kitchener forfeit, and heriot (a death-duty), and cherset, namely 4 hens, and relief; and answers to none other.

Simon de Grave shall render 4 hens of cherset.

The fishery of Viwichtham, with the land adjoining, renders to the kitchener 17 shillings, at these terms: on the first day of Lent, 6 shillings; at the Chains of St Peter, 6 shillings; at the Assumption of St Mary, 6 shillings. And they who hold it render heriot and cherset, namely 12 hens, to the kitchener.

The land of Ebbefeld, which is of the fee of Drogo de Audeli, renders 60 shillings to the kitchener, and for its tithe 10 shillings, for all service, at these terms: at the Purification of St Mary.

Adam son of Duruine, 10 shillings; Osmund, likewise 10 shillings.

Of the hides belonging to Abingdon in Berkshire #

• Hundred of Cumtona: Farenbeorge, 4 hides and a half.
• Hundred of Suttona: Wittham Abbatis, 5 hides; Appelford, of the same, 5 hides.
• Middelton, of the same, 6 hides with Suttona; Draitone, of the same, 20.
• Hundred of Rugheberge: Weliford, 27 hides with its members and a half; Chiveleie, 7 hides with its members.
• Hundred of Hildeslope: Uffintone, 10 hides; Wachenefeld, 10 hides.
• Hundred of Gamenefeld: Schalingeford, 2 hides and 1 virgate; Wrthe, 8 hides; Cerneie, 1 hide and 1 virgate.
• Hundred of Wanetig: Lakinges, 8 hides and a half.
• Hundred of Hokkeforde: Goseie, 5 hides; Hanneie, 10 hides; Bareford, 6 hides; Draicote and Mora, 10 hides; Frileford, with Terra Militum, 10 hides; Mericham, 10.
• Hundred of Hornemere: Bertona, 40 hides with its members; Cumenore, 30 hides with its members.
• Hundred of Cheniedona: Wissehelie, 7 hides; Winekefel, 3 hides and a half.

The sum: 246.

The names of the knights holding of Abingdon #

• In Schalingeford, William Salmon.
• In Pusia, Richard, 2 hides.
• In Bocland, 5 hides.
• In Fageflor, 10 hides.
• In Hordewelle, 3 hides.
• In Suthcote, Ralph de Aura, 6 hides.
• In Hanneia, Thomas son of Roger, 3 hides.
• In the same, John son of Robert, 1 hide.
• In Bareford, William Buffi and Warin Buistard, 2 hides.
• In Frileford, of the fee of John de Sancta Helena, 4 hides.
• In the same, Henry de Tubbenie, 3 hides.
• In Tubbenie, Henry, 4 hides.
• In Dreitune, which was Henry son of Pagan’s, 2 hides.
• In the same, John de Sancta Helena, 3 hides.
• In Abbendonia, Henry son of Pagan, 4 hides.
• In the same, John son of Robert, 2 hides.
• In Wihtham, Robert, 5 hides.
• In Seovecwurde, Robert.
• In Baiwurde, Alan, 6 hides.
• Item, in Baiwurde, Richard de Sanford, 4 hides.
• In the same, Henry de Sunningewell, 2 hides.
• In Chiefleswelle, Richard.
• In Lega, Felice, 2 hides.
• In Keintone, Henry de Sunninge, 3 hides.
• In the same, John de Bakepuz, 1 hide.
• In Sanford, Henry de Bagenore, 1 hide.
• In the same, John the franklin, 1 hide.
• In Sunningewell, Walter and Matildis, half a hide.
• In Suggewrthe, Moses, 3 hides.
• In Wictham, Beatrice Kalemund, 3 hides and a half.
• In Lowartune, 6 hides.
• In Chadelwrthe, 4 hides.
• In Lekamstede, P. son of Hubert, 10 hides.
• In Beda, W. de Ripariis, 11 hides.
• In Bradeleie, Gilbert Giffard, 3 hides.

The sum: 122 hides and a half; besides the fee of Robert de Seovekwrth, and William Salmon, and Henry Sturmi, and Gilbert de Columbariis in Offentuna.

The refectorian #

The refectorian receives these customs from the abbot: a basket for carrying bread. Item, cheese from the larder for the convent, at his own choice; a weight of cheese for five days.

He receives also wine from the abbot, as much as shall be needed, so many times in the year: on Christmas day, on the day of St John the evangelist, on the day of the Epiphany, on the day of St Vincent, on the day of the Purification, on the day of the Annunciation, on the day of the Lord’s Supper twice, on Good Friday at collation, on the Saturday of Easter at collation, on Easter day, on the day of the Finding of the Holy Cross, on the day of the Lord’s Ascension, on the day of Pentecost, on the day of the apostles Peter and Paul, on the day of St Mary Magdalene, at the Assumption of St Mary and at her Nativity, on the day of the Exaltation of the Holy Cross, on the day of All Saints, on the day of St Martin, on the day of St Katherine, on the day of St Andrew the apostle, on the day of St Nicholas, and on O Sapientia, at collation.

The refectorian has also from Burton thrice a year 5 loads of straw for adorning the refectory; namely on Christmas eve, and Easter eve, and All Saints’ eve. And from Culham as many loads of hay on the same eves.

And if any of the monks be sent on a journey, his men shall have necessaries of the court, and their horses provender, when they go and when they return. And if monks be sent to take orders, the abbot shall find them necessaries in men, and horses, and expenses.

At the Nativity of St Mary the parents of the monks who come upon it shall have necessaries for themselves and their men and horses of the court, on the eve and on the day of the feast. In like manner many knights and other men of the province shall have corrody in the court, of bounty, at the same feast yearly.

The bull of Alexander the Third #

Alexander, servant of the servants of God, to his beloved sons the prior and the brethren of the monastery of Abingdon, health and the apostolic benediction.

The most holy Roman church is wont, of the duty of her wonted love, the more tenderly to cherish her devout and humble sons, and, as a kindly mother, to shield them with the defence of her protection, lest they be vexed by the molestations of wicked men. Wherefore, beloved sons in the Lord, marking the devotion which ye are known to bear to blessed Peter and to ourselves, we take under the protection of blessed Peter and of us your monastery, in which ye are bound to the divine service. Specially moreover we confirm to your devotion, by apostolic authority, and strengthen by the warrant of the present writing, the rents of the sacrist, the precentor, the chamberlain, the almoner, and the other officials of your monastery, reasonably appointed to your common use. Decreeing that if ye perceive yourselves to be aggrieved in aught, ye may freely appeal to the Apostolic See.

Let it therefore be lawful to no man at all to infringe this page of our protection, ordaining, and confirmation, or in any wise to run counter to it. But if any shall presume to attempt this, let him know that he shall incur the indignation of Almighty God and of His blessed apostles Peter and Paul.

Given at Vesta, the second day before the Ides of February.

The wines which the obedientiaries must give to the convent through the year #

• The Nativity of our Lord Jesus Christ: Cuddesdon.
• St Stephen’s: the master of the works.
• St John the Evangelist’s: Cuddesdon.
• Holy Innocents’: the sacrist.
• St Thomas the martyr’s: the kitchener of the infirmary.
• The day of the Circumcision: the chamberlain of the infirmary.
• The day of the Epiphany: Cuddesdon.
• The Octaves of the Epiphany: Cuddesdon.
• St Vincent’s day: Cuddesdon.
• The day of the Conversion of St Paul: Cuddesdon.
• The day of St John Chrysostom: Cuddesdon.
• The Octaves of St Vincent: Cuddesdon.
• The day of the Purification of the Blessed Virgin Mary: Cuddesdon.
• The obit of Luke (in albs): the almoner.
• The Octaves of the Purification: Cuddesdon.
• On the morrow of St Scholastica (in albs): none is set down.
• The obit of Faritius: the kitchener.
• St Cedda’s day: Cuddesdon.
• The day of St Gregory, pope: Cuddesdon.
• Laetare Jerusalem: the kitchener.
• St Edward the king’s: Cuddesdon.
• Palm Sunday: the woodward.
• The Annunciation of the Blessed Mary: Cuddesdon.
• Easter day: Cuddesdon.
• The obit of abbot Vincent: the kitchener.
• The obit of abbot Roger: the almoner.
• The obit of abbot Walkelin: the kitchener.
• St Guthlac the confessor’s: the abbot.
• Quasi modo geniti (Low Sunday): Cuddesdon.
• The vigil of the Relics: the sacrist.
• The day of the Relics: the sacrist.
• The day of Saints Philip and James: Cuddesdon.
• The day of the Finding of the Holy Cross: Cuddesdon.
• The day of the Ascension: Cuddesdon.
• The day of St Augustine, bishop and confessor: Cuddesdon.
• The day of St Barnabas the apostle: the kitchener.
• The day of Pentecost: Cuddesdon.
• The day of Holy Trinity: Cuddesdon.
• St John the Baptist’s: the pitancer.
• The day of the apostles Peter and Paul: Cuddesdon.
• The day of St Swithun, bishop and confessor: the kitchener.
• The day of the Translation of St Thomas: the kitchener.
• The day of the obit of king Edgar: the abbot.
• The day of the Translation of St Benedict: the cellarer and the refectorian.
• The day of the obit of abbot Hugh: the precentor.
• The day of Saints Mary and Magdalene: Cuddesdon.
• The day of St Apollinaris: the kitchener.
• The day of St James the apostle: the precentor.
• The day of St Athelwold, bishop: the kitchener.
• The day of St Laurence, martyr: Cuddesdon.
• The day of the Assumption of St Mary: Cuddesdon.
• The day of the Octaves of the Assumption: the precentor.
• The day of St Bartholomew the apostle: the almoner.
• The day of the Beheading of St John the Baptist: the sacrist.
• The day of the Nativity of the Blessed Mary: Cuddesdon.
• The day of the obit of abbot Robert: the abbot.
• The Octaves of the Nativity of the Blessed Virgin Mary: the gardener.
• The day of the Exaltation of the Holy Cross: Cuddesdon.
• The day of the obit of abbot Ingulf: the kitchener.
• The day of St Matthew the apostle: the chamberlain two parts, and the woodward also a part.
• The day of St Michael: the pitancer of the infirmary.
• The day of St Denis: the chamberlain.
• The day of St Luke the evangelist: the almoner.
• The day of the Dedication of the church: the master of the works.
• The Octaves of the Dedication of the church: the master of the works, the cellarer, and the refectorian.
• The day of All Saints: Cuddesdon.
• The day of St Martin: Cuddesdon.
• The day of St Edmund: the precentor.
• The day of St Katherine: Cuddesdon.
• The day of St Andrew, apostle: Cuddesdon.
• The day of St Nicholas, bishop: Cuddesdon.
• The day of the Conception of the Blessed Mary: the kitchener.

Of the profession of novices #

On the day of the profession of the novices, when the abbot has said, We are speaking of our order, then let those who ask profession arise and go to the lectern, and there take the great venia (a deep prostration). Then shall the abbot say, What say ye? Then shall their prior say, We ask the favour of God, and of St Mary, and of our master St Benedict, and of all saints, and yours, lord abbot, and of the whole convent, that ye grant us the blessing of the monastic habit. Then shall the abbot say, Arise, draw near. Then let them draw near and kneel before the feet of the abbot. Then shall the abbot say the things which are to be said. When he has said them through, those who ask profession shall say, By the grace of God, and your teaching and the convent’s, we shall do well. Then shall the abbot say, God, of His mercy, and so forth. And the convent shall answer, Amen. Then let them kiss the feet and hands of the abbot. Then they shall go to the lectern and stand where they stood before. Then shall the abbot say, Go. Then they shall go to the place where they first sat at the beginning of the chapter, and make obeisance there before and behind. And let them go out after the wonted manner and go to the church. If the convent that day be in copes or in albs, so likewise shall they be. If there was a sequence that day, before the last five verses or six let them unrobe outside the choir, and let their master go with them into the chapel of St Katherine, and let them put off their cucullas and put on their frocs, and take their cucullas in the left arm, and go to the entry of the choir, and stand with the seniors of the church while the Gospel is read. And when the Gospel has been read through, let them go and lay their cucullas upon the third step; and afterwards let them return to the last step and take the great venia. And let the abbot begin the psalm, Miserere mei, Domine. Which being said through, let them arise, and one after another go to the altar and read the profession. When they have read it through, let them lay their profession upon the altar, and make a cross with ink upon the schedule. Let their master see that he has ink and a pen there.

When they have made the cross on the schedule, let them deliver the schedules into the hands of the abbot, and kiss his hands on bended knees. Then shall the abbot deliver the schedules to the sacrist. Then let them go and stand before the step where they stood before, and say all together, Suscipe me, Domine (Receive me, O Lord), and so forth. When he has said the verse through, forthwith let them take the little venia, and the convent shall repeat the same verse; and forthwith let them arise and say standing, Suscipe me, Domine; and after, let them take the little venia, and forthwith arise and say a third time, Suscipe me; and forthwith after take the little venia. And while the convent repeats the same, and has said it with the Gloria Patri, and Kyrie eleyson, and so forth, forthwith let them arise and make obeisance before and behind. And forthwith let them take the great venia and abide there while the psalms are sung, Domine, quis habitabit, Dominus regit me, Domini est terra. After this let the abbot say the prayers and three collects, after which let the precentor begin first, Veni Creator. After this let the abbot say one collect. After this let them arise and stand before the step, while the abbot blesses their cucullas. After this let him put off them the frocs, with the ministers of the altar helping, and let the abbot say, Exuat te, and so forth. After this let him put on them the cucullas and say, Induat te, and so forth. And forthwith let them take the great venia in the same place as before. After the sequence Lauda, let the abbot say one collect; which being said through, let them arise and kiss the abbot, and let the abbot put their hoods upon their heads. After this let them kiss the prior and the ministers of the altar. After this let them make the offering. Afterwards let them follow him who bears the censer and the Gospel-book to those who keep the choir, and kiss them; after this the right of the choir, after the left. After this let them go sit last in the choir.

The same day they shall not take the pax, but on the second day, and the third likewise. These three days let them communicate; and they shall not make the offering save on the first day only. If on the same day, or on the morrow, it be Saturday, they shall not wash feet in the cloister nor in the chapter. If in these three days a procession be made as on Sunday, or as in Lent, or for receiving a body or some personage, they shall not go out to the procession, whether the convent be in copes or in albs, before the hood be taken away. At all the hours at which the convent must be in the cloister, let them sit in the choir singing their psalters; and when they lie down, let them put off only their frocs and sandals.

At dinner, at supper, at the drink after none, at collation, they shall go with the convent. If it befall that a sick man be anointed, or the board be struck for one dead, they shall not go with the convent, nor to the burial, before the hood be taken away. If the board be struck in the night, let them arise and sing at the high altar for his soul. When they keep the monks’ vigil for a dead monk, the psalter shall be sung by them in the choir, not with the others.

But on the third day they shall be at the abbot’s mass in his chapel, or in the choir, or where he shall have sung or heard mass. And let them put off their hoods after mass.

If the third day be Saturday, they shall wash feet in the cloister and in the chapter. On the morrow let them sit in the morning in the cloister.

But when they come into the chapter and all have sat in their order, some in the upper step, some in the lower, let them arise and go to the lectern and take the great venia. Then shall the abbot say, Arise. Then shall they arise and stand there where they took the venia, unless the abbot shall have placed them. Then shall the abbot say to them, Brothers, now ye are one of ours; and we will that ye know that in the chapter, which ye shall now have with us, ye shall hear and see many negligences to amend; and as confession ye must keep them, and this we enjoin you to keep, upon peril of your soul. And may God, by the merits of His Mother, help you to keep and observe the order which ye have promised, that ye may have with His saints everlasting life. The convent answers, Amen. Then they shall come to the feet of the abbot and shall kiss his feet and his hands. Then let them go stand at the lectern and bow. Then shall the abbot charge the precentor to put them on the roll of those who sing and read. And let them go sit in their order, and speak of the order: I, brother N., acolyte, or subdeacon, or deacon, or priest, promise my stability, and the conversion of my manners, and my obedience, after the rule of St Benedict, before God and His Saints, in this monastery of Abingdon, which is built in honour of the Holy Virgin Mary, in the presence of the lord abbot N.

Of the custom of furnishing wood #

The lord abbot Faritius instituted this custom of furnishing wood, as it seemed best to him, both that fire might the more easily be had through the offices of the court, and that the rustics of the vills might bear it the more lightly. For they had been wont to give their tithes through the whole abbey, for the work of the church to be rebuilt; and for the church’s wood to be furnished, they found money. Wherefore the abbot, having compassion on them, so tempered their burden that he appointed the custom of finding wood, partly of their aforesaid tithes and partly of the moneys which they gave before, save the tithes of Cumnor and Burton, which he left to the work of the church.

And so it is thus determined:

• From Cumnor, 30 shillings.
• From Burton, 30 shillings.
• From Marcham, 40 of the tithe, and of the custom which they were wont to render for buying wood, 20 shillings.
• From Middleton, and Appleford, and Wytham, 40 shillings.
• From Lockinge and Farnborough, 25 shillings of the tithe, and of the custom of wood, 20 shillings.
• From Shallingford and Wachenesfeld, 15 shillings, of the custom of wood.
• From Charney and Worth, 20 shillings of the tithe, and of the custom of wood, 20 shillings.
• From Uffington, 20 shillings of the tithe and 20 of the custom of wood.
• From Culham, between the tithe and the custom of wood, 30 shillings.
• From Cuddesdon, 30 shillings of the tithe, and of the custom of wood, 20 shillings.
• From Leuechenore, 50 shillings of the custom of wood.

The sum: 22 pounds.

Of the monks’ kitchen #

From Abingdon, 16 pounds: at the feast of St Michael, 4 pounds; at the Purification, 4 pounds; at Hock-day, 4 pounds; and at the Chains of St Peter, 4 pounds. Besides these, William the cook, 2 shillings.

From Shippon, 9 pounds and 3 shillings of the court.

From the mills in the court, 4 pounds.

From the mill upon the Ock, 36 shillings.

From the mill of John de Sancta Helena, 10 shillings.

From Wicele and Winekefeld, 10 pounds, and 100 dishes at Christmas, and 100 at Easter, and 100 at the Nativity of St Mary. Those 10 pounds are for fat.

From …mere, 70 pounds, to wit (the first words are nearly erased in the manuscript); from Reheuere, 20 shillings of gafol, and 5 shillings for its tithe.

From Berwine, 20 shillings of gafol, and 30 pence for its tithe.

From Osmund, 20 shillings and 30 pence for its tithe.

From the hide in Appleford, 20 shillings.

From the fishery of the same vill, 10 shillings.

From Cuddesdon, 100 shillings for supper.

From the tithe of the rustics of Sanford, 20 shillings, for divers condiments.

From the fishery of Culham, 3 shillings.

From Niwenham, Wlfwine Porman, 12 shillings.

From the fishery of Wytham, 17 shillings.

From Chieveley, 31 shillings.

From the mill of Wachenesfeld, 25.

From Oxford, 3 pounds and 10 shillings.

From Hugh of Sunningwell, 20 pence.

From Burton, 45 shillings and 11 pence, and 3,000 eggs, and 136 hens, and 6 ambers of pulse.

In like manner from Cumnor, Marcham, Charney, Uffington, Middleton, Shallingford, Lockinge, Wytham. From Cuddesdon, a half, that is 22 shillings and 10 pence and a halfpenny. And so a half of the other things which we named above.

But of the manors aforesaid the kitchener must have seams thrice a year at his will; namely three men with their horses from each manor, who may go at their own cost far or near, whither it shall be commanded them. But if it please the kitchener rather to receive money, they shall give him as they may find favour.

At the head of the fast are rendered these eels: Alfric of Witelea, 30 sticks; Alfric of Herewaldinduna, 8; Turkil of Culham, 20; Arnulf, 12; Leofric Cuceafoc, 10; Adelwin Quire of Cumnor, 16, and to the abbot 8; of Tropo, 7; of Wisselea, 16.

To the abbot’s kitchen: from Swinford, Saric, 14; Haskillvis, 6; Godric of Eockaford, 4.

The sum of the pence pertaining to the monks’ kitchen: 80 pounds and 50 shillings.

The sum of the eggs: 29,450.

The sum of the hens: 343.

The sum of peas or beans: 57 ambers.

The sum of the seams: 85 and a half. If he receive pence for the seams, the sum of those pence is left blank.

The sum of the eels for the monks’ kitchen: 119 sticks.

The sum for the abbot’s kitchen: 32 sticks.

The monks’ kitchener must also have from the cellar 10 loaves daily, such as they themselves have in the refectory, and ale for making sauce of pepper or cumin. But when he will make soft dishes he must have enough of the monks’ ale.

But in Advent, whenever the brethren do not eat fat meat, he must have 13 loaves, namely three for pottage. In like manner from Septuagesima until Easter, and at all times of Friday and of the Ember days; and if he will, let him take flour in the bakehouse for his loaves.

The refectorian has 20 shillings in Middleton, wherewith he finds napkins, and ewers, and cups, and spoons, and salt-cellars. The other customs of the refectory he receives from the abbot.

Of the income of the altar #

• From the church of Marcham, 5 pounds.
• From the church of Uffington, 20 shillings.
• From the church of Cumnor, 10 shillings.
• From the chapels of Tubbeney and Lege, 5 shillings.
• From the church of St Martin of Oxford, 25 shillings.
• From the church of St Aldate, 20 shillings.
• From the church of Niwenham, 30 shillings.
• From the church of Wytham, no sum is set down.
• From the church of Wickham, 40 pounds of wax.
• From Redelea, wax.
• From the tithe of Hanney, 22.
• From the tithe of West Lockinge, 20 shillings.
• From the tithe of Middleton, 20 shillings.
• From the tithe of Winterburn.
• From the tithe of Ralph de Morles, one mancus (a gold coin or its weight).
• From the tithe of William Grim, 3 shillings.
• From Wick, 22 shillings.
• From the land which Ralph Brito holds in Oxford, 20 shillings.
• From More, half a hide, 8 shillings.
• From Boreshull, 12 shillings.
• From the land of Walman, one mark.
• From Kiorestuna, 32 pence.
• From the land of Roger Haliman, and of Æilwine, in Wallingford, 2 shillings.
• From the land of Robert Vinet, 3 shillings.
• From the land of William Pincun, 12 pence.
• From the land of Ædiva, 12 pence.
• From the land of Piliard, 11 pence.
• From the land of Alfric, 3 pence.
• From the land of Scalegrai.
• From the land of William Blit, 6 pence.
• From a certain meadow.
• From the cellarer, wax of 3 sesters of honey.
• From Cuddesdon, 1 mark.
• From land at Winchester.

Of the income of the chamber #

• From Weliford, 37 pounds; to the kitchener, 29 shillings.
• From Chieveley, 16 pounds; and out of these the chamberlain renders.
• From Chaddleworth, 4 pounds.
• From Bedford, 25 shillings.
• From Fenchote, 20 shillings.
• From lands in Hensteseia, 20 shillings.
• From the mill of Langeford, with one virgate.
• From Colebrook, 5 shillings.
• From Abingdon, 4 shillings and 3 pence.
• From the manors of the abbey, which render 9 months and a half, 52 shillings and 3 pence.
• In Middleton, half a mark.
• The tithe of Betrintuna.
• The tithe of Hordwell.

And all the fattened pigs, namely of those manors which render the monks’ farm, the chamberlain must take for greasing the monks’ shoes. And for dressing all skins, whether they be of cats or of lambs, the chamberlain shall take corn of Burton, and salt in the monks’ kitchen, and chalk of Lockinge.

And he must also have one cartload of hay of Culham for making the monks’ beds each year. And the hay of one isle for the use of the baths, when the monks bathe. And provender and hay for two horses, and the corrody of one man in the abbot’s hall.

And if the chamberlain goes to the fair of Winchcombe, the men of Dumbleton must bring home whatever is there bought. And if he goes to the fair of Winchester, the holding of Weliford must bring home whatever is there bought, although the manor be let to farm. The franklin of Hanney also must go at the chamberlain’s summons with him to do the church’s business. And if the chamberlain has bought anywhere tanned ox-hides and needs salt, he may take of the monks’ kitchen as much as is needed.

The rents of the almoner #

• From Worth, 45 shillings; from Rochestane, 15 shillings.
• From the chapel of St Nicholas in Abingdon, and from the church of Worth, the sum is left blank by an erasure.
• From lands in Oxford, 7 shillings; and of these he renders to the king’s treasury 4 pence.
• From Abingdon, 8 shillings.
• From the mill of Hennover, 2 marks.
• Two parts of the tithe of the demesne in Newnham.
• The tithe of Nicholas son of Turold, of his demesne in Chilton.
• The tithe of the land which the monks have of Caham in Henreth.
• The tithe of the demesne of one hide which Gilbert Basset has in Wantage.
• From the abbot, 100 shillings, in this wise: of the ten manors which the abbot holds, of each manor 10 shillings.

The almoner has grass for one horse, so long as the grass lasts. Item, when he must needs go for the church’s necessities, he shall have provender and hay.

The rents of the precentor #

• From four virgates of land of Drayton, 7 shillings.
• In Abingdon, 5 shillings and 2 pence; and of these he renders to the reeve 8 pence and a halfpenny. In London, 3 shillings.
• Two parts of the tithes of the 30 virgates of land in Dumbleton, and the tithe of the demesne of Shippon.

These rents of the precentor are for making books and keeping the organs. When the precentor makes ink, he shall have ale of the cellar. When he has the cloths of the choir’s books washed, he shall have one loaf of the cellar, and one jug of ale, and one dish of the kitchen in common.

The rents of the infirmary #

• 20 shillings in Oxford. From Yns the king has 5 shillings and 2 pence and a halfpenny, and the beadle 1 penny.
• From the mill of Bensington, 4 shillings.
• In Abingdon, 2 shillings.
• From the tithe of Grave by Harpsford, 5 shillings.

These rents are specially assigned for buying wood and the other necessaries of the house of the infirm.

But the rents which follow are specially appointed to the sustenance and provision of the infirm brethren, namely: from the church of Tadmarton, 48 shillings and 4 pence; from the church of St Helen, 3 marks; from the church of Chieveley, 2 marks, which the infirmarer receives by the hand of the sacrist.

The infirmarer receives 4 shillings from the abbot for two of his servants, to wit 3 shillings for one and 12 pence for the other. The third has his siping (a common dish) with the other servants.

Item, the infirmarer receives 5 loads of straw against Christmas, 5 against Easter, 5 at the feast of All Saints. If need be he shall have more.

The rents which belong to the works of the church and the other buildings within the cloister #

• In the holding of Burton: the tithe of the men of Northcote, and of Eadelege, and of la Trope, and the tithe of Candene, and of Egrave.
• The tithes of the two Henesteseies.
• In the holding of Cumnor: the tithe of la Dene, and of Cumnor, and of Uttuna, and of Swinford.
• The tithe of Wihtham, the half part; 7 shillings for the tithe of the lady of Eathune.
• In Culham: the tithe of Gilbert, and of Mainard de Wicha, for 12 shillings.
• In Charney: the tithe of Walter, and of Henry, and of Walter de Goseie, for 12 shillings.
• In Lockinge: the tithe of two men of one hide, and of half a hide in Gainge, for 5 shillings.
• The tithe of William the knight of Lege, 5 shillings; and of Cestretuna, 8 shillings.
• The tithe of Henry de Columbers, of Flageflur, 5 shillings.
• One mark from Wicham.
• The tithe of Thomas de Wicha of Oxford, 5 shillings.
• From Sevechworth, 12 pence.
• In Chenituna, the tithe of one hide.

The servant of the master of the works shall eat in the hall, and shall have provender and hay for one horse.

The rents which the hostiller has #

These he has for buying iron for the horses, for the use of the monks, the poor, and the pilgrims.

• From the land which Godfrey the hired man gave with his son Robert when he took the habit of a monk, 18 pence, which Peter the swineherd renders yearly; namely at Michaelmas, 9 pence, and at the Annunciation of St Mary, 9 pence.
• From the priest of Middleton, 6 pence, which he renders yearly at the feast of St Blaise.
• From Thomas son of Solomon de Sartrin, 6 pence at Michaelmas, and 3 pence at the Annunciation; which the same Solomon gave and granted in full chapter, assigned to be rendered of him and his heirs for the souls of his predecessors, of the house which he holds in Wingerde of Burton.
• From Thurstan the tailor, 4 pence, which he gave in chapter when he and his wife were received into the fraternity of our house; which the same Thurstan and his heirs shall pay yearly at Michaelmas, assigned to be rendered of the house which he possesses by hereditary right next to the arch that stands over the stream called Stoerte.
• For the land which one Walter Bultard holds, 4 shillings and 6 pence, at two terms; namely at the feast of St Mary in March, 27 pence, and at Michaelmas, 27 pence.
• Item, of the same tenement, Henry Marcinus, 12 pence at the same terms. Item, of the same tenement, Andrew of Essex, 6 pence at Michaelmas, and 1 penny at cherset.
• Beyond the bridge of Brandenbrugge, of the tenement that was Berold’s, one messuage which John Rufus holds, 3 shillings and 6 pence, which Agnes Virgo received in her lifetime.
• Beyond the first bridge, of the tenement of Leofwine Pilloc, 3 messuages; Eve holds two for 4 shillings and 2 pence. And of the same tenement, Osbern Sinens of the almonry, 12 pence and half a pound of cumin. And of the tenement of Robert Aldret, 4 pence at the feast of St Hilary.
• Item, of the same tenement of Leofwine Pilloc: Matthew son of Hugh Multard holds for 18 pence at two terms; in Schureme-street, one messuage which was Amfrid the reeve’s, which Robert the goldsmith holds and renders yearly 42 pence at the two aforesaid terms.
• In the great street at Wingerde, two messuages of the tenement of John of the Almonry; Martin Bretham holds one, rendering therefor yearly 3 shillings and 4 pence at the aforesaid terms. The widow of Ralph holds the other messuage of the same John, rendering yearly 28 pence.
• Item, in Wingerde, of the tenement of Robert of the Almonry, 4 marks of Bordeaux, whereof the almoner has 4 shillings a year.
• Item, of the tenement of Matthew Scur, 6 pence at the feast of St Hilary.

The almoner also has, of the free hundred by the gift of abbot Hugh, 4 pounds for the year’s victual of the ten servants who shall be first at corrody in the almonry; which the almoner also receives by the hand of the seneschal, or the crier of the hundred, at two terms of the year, namely 40 shillings at Michaelmas and 40 shillings at the feast of St Mary in March. These are the servants to whom the aforesaid rent is assigned, namely four of the almonry, four of the chamber, one of the orchard, one servant of the laundry; each of these receives yearly 7 shillings and 8 pence; but the servant of the laundry, 15 shillings and 4 pence.

• From Geoffrey son of Geoffrey under the wall, 12 pence; 6 at Michaelmas, 6 at the feast of St Mary in March.
• Of the tenement of Hareng, which Robert the gardener holds, there are to be rendered at two terms 32 pence; namely at Hock-day, 16 pence, and at the Chains of St Peter, 16; whereof the heir of that tenement takes 26 pence and the almoner 4 pence.

These are the almoner’s rents in Oxford. Upon the south bridge, 3 messuages: two which are of the tenement of Richard Niger, Benedict Repehern holds heritably, and renders therefor yearly to the almoner 4 shillings and 6 pence. The third, which is of the tenement of Swetman, the widow of William the dyer holds, and renders therefor yearly 2 shillings, half at Michaelmas and the other half after Easter, on the Sunday on which is sung Cantate Domino. For these rents the almoner shall render yearly at the lord king’s exchequer in Oxford 4 pence, on the Sunday on which is sung Vocem jocunditatis; which unless they be rendered before sunset, it shall be in the lord king’s forfeit.

The customs which the almoner owes for his rents in Abingdon #

For the tenement that was Wi’s, he shall render 6 pence to the kitchener at Michaelmas, and 1 penny at cherset, for all service. For the tenement beyond the first bridge, which was Leofwine Pilloc’s, he shall render to the sacrist 12 pence at Michaelmas for all service. For the messuage by Brandesbrugge he shall render to the heirs of that messuage 2 pence, and to the kitchener 1 penny, for all service, at Michaelmas. For the messuage which was Amfrid the reeve’s he shall render to the heirs of that messuage 1 penny at Michaelmas for all service. For the messuage of the tenement of John he shall render to the heirs of that John 15 pence, half at Michaelmas and half at the feast of St Mary in March. Four houses which the almoner holds of the tenement of Robert of the Almonry he possesses freely and quietly.

The tithes which belong to the almonry #

Namely, two parcels of sheaves and of all that is tithed of the demesne of Newnham. The whole tithe of the demesne of Milo son of Torold in Chilton. The whole tithe of the demesne of the abbot of Chaai in Hest Henrede, except the tithe of 10 acres which belongs to the church of Wantage. The whole tithe of the demesne of Gilbert Basset in Wantage; item, of the dairy-farm of Theosi which belongs to that demesne, that is, cheeses by weight at Michaelmas, and 12 lambs, and 12 fleeces when the sheep are shorn. And if by chance, murrain coming on, the lambs and sheep be fewer, the dairy-man shall make up the dozen in money, both of fleeces and of lambs, with two or three skins of the dead, but no more. But if at Michaelmas he plead want of cheese, the aforesaid dairy-man shall satisfy the almoner in pence, namely not less than 5 shillings.

The customs which the almoner owes for his tithes #

To the farmer of the abbot of Chaai in Hest Henrede and his household, a full corrody at the Nativity of the Blessed Mary. In like manner to the proctors, and keepers, and dairy-men, and the other servants in the demesne both of Gilbert Basset in Wantage, and of Hundred de Warenne in Newnham, and of Milo son of Turold in Chilton, of whom he has tithes. The almoner shall give of custom 6 pence to the aforesaid men of Wantage at the Nativity of St Mary, and to the mowers of Newnham, when they gather the meadows, 4 pence.

The customs of the servants in the almonry #

At the beginning of autumn each shall receive by the almoner’s hand 3 pence and a halfpenny for shoes and gloves. And each, while they gather the tithes, shall have daily a whole loaf, and two pieces of cheese, and two measures of ale. At Michaelmas, for the payment of the yearly service, they shall receive 8 shillings; namely the keeper of the parlour, 2 shillings; John of the almonry (and whosoever shall hold his office), 2 shillings; the three others, 4 shillings, that is, each 16 pence. Item, at Christmas each shall receive 3 halfpence for the offering, and at Easter one penny. Each shall also have at Christmas one stake (a stack-measure) of mixed corn, which they shall receive at the mill of Hennover by the old measure, not by the new. The keeper of the parlour has daily the corrody set out in the almonry of custom; namely, at the least half a monk’s loaf, and a whole piece of cheese if there be any there, and three half measures. Likewise the miller of Hennover.

Here the manuscript breaks off.

Appendix IV: Of the obedientiaries of Abingdon #

Of the admission of an abbot #

At the admission of an abbot of Abingdon, the abbot shall remove his shoes outside the doors of the church. When his shoes have been removed, he must go to meet the convent with devotion and thanksgiving. At the admission of an abbot the procession of the convent must be a solemn one, celebrated devoutly; great forethought on the part of the cantor must be provided before the abbot’s arrival, the prior going before and the convent following by their ranks. And so, about to admit their abbot, they go before to meet him with the gravity of maturity, with devotion of mind. But if two bishops, or two abbots, or one bishop and one abbot, bearing staffs, are present, the prior shall carry the gospel book to him and carry it back. But if one bishop, or one abbot, or our archdeacon is present, the prior shall carry the book to him, and one person of the convent, by the prior’s assignment, shall carry it back, and the prior shall lead the abbot on one side. The more excellent persons of the convent shall also carry the cross and the thurible, the candlesticks and the holy water. When these things have been thus ordered, and the abbot and convent have come together, a bishop or another abbot, or another excellent person who is present, shall cense the abbot of Abingdon, sprinkle him with blessed water, and the prior shall hold out the book for the abbot to kiss. When these things are finished, the cantor shall begin the responsory Honour, virtue, to which the convent shall answer in turn. And so with hymns and chants they shall conduct the abbot into the church, the novices going before, and the abbot and the other persons and priors following in the last rank.

And so, when the abbot has been conducted into the church, he shall prostrate himself in prayer before the cross upon a pallium laid over a carpet. When the responsory Honour, virtue has been sung, and the abbot has been raised from the ground by the persons present, he shall be brought into the choir in the same manner and order in which they brought him into the monastery, the cantor beginning the responsory Stirps Jesse or some antiphon in veneration of the Blessed Mary. When he has been brought to the highest step of the choir, he shall give himself to prayer, the pallium being laid over the carpet as before. When the responsory Stirps Jesse has been sung, or some antiphon in veneration of the Blessed Mary has been sung through, then, if by chance another abbot is not present, the prior shall say the collect for the abbot’s offences, Almighty and everlasting God, have mercy upon thy servant, prefacing it with the prayers Save thy servant. Turn thee, O Lord, at the last. Afterwards, when the abbot has been raised from the ground by the persons present, as before, he shall go to the altar and make an offering. When the offering has been made, the abbot shall be led back into the choir by the bishop, or the vice-bishop, and by the touch of the cords the dominion of the abbey shall be significantly assigned to him. When this has been done, and the abbot has then been placed in his seat, the bishop, or vice-bishop, shall begin the hymn Te Deum laudamus; and then all the bells of the monastery must be rung. And while the whole convent solemnly sings this, first the bishop or vice-bishop, then the abbots (if one or two or more are present), then the prior of Abingdon (unless there is some person to whom the prior wishes to yield it), afterwards all in order, even monks from elsewhere by their ranks, shall offer the kiss of peace and love to the abbot, first upon the hand, with bended knees, the prior going before and the rest following in order; then, rising, they shall offer the kiss to his mouth. But the bishop (or vice-bishop) and the abbots shall offer the kiss only upon the mouth, without bending of knees. And it is to be known that after the offering has been made the bishop, or vice-bishop, shall assign the staff to the abbot; and the abbot shall hold the staff in his hand until all have offered him the kiss. But at the abbot’s admission, nor at his introduction, shall the abbot carry the staff.

When these things are finished, the abbot shall go out of the choir with his staff, and shall be led into the vestry chapel to put his shoes on again; then he shall go into the chapter with the persons present drawn up in order, the board being struck meanwhile and the prior assembling the convent. After the laying aside of the solemn vestments in the choir, the convent shall gather betimes at the chapter; and when they have come together there, the bishop or vice-bishop shall say something briefly for edification concerning the religious life and the admission of the abbot. Afterwards, when all have gone out, the abbot shall return to his own chamber, and the convent, as the hour requires, to the cloister or the monastery. Nor must it be passed over that before the abbot’s arrival in the town the sacrist’s men, as a sign of his welcome and of joy, shall ring the two greater bells continuously until the abbot is admitted into the church.

Likewise, if the abbot of Abingdon is to travel to parts beyond the sea, or to the Roman court, or to the king’s court or another, he shall receive leave in chapter. After the convent has returned from chapter, the abbot shall stand first in the entrance of the chapter house with the monks who are to travel with him, and the monks one by one, as they leave the chapter, shall give the kiss to the abbot and to the monks travelling with him. After the abbot’s return from beyond the sea, he shall, according to his wish, be admitted with procession and blessing in the same manner and order in which he was first admitted when he received the dominion of the abbey, except that he shall not remove his shoes, Te Deum laudamus shall not be sung, and he shall not be set in his stall. And all persons, however many are to be admitted at Abingdon, shall be admitted in the same manner and order as the abbot of Abingdon, except that they shall not remove their shoes, shall not sing Te Deum laudamus, and shall not be set in the stall. And on the abbot’s return from beyond the sea all the monks shall give the kiss to the abbot one by one in the cloister speech or in the parlour.

It must further be known that there is but a single admission of kings and queens, which is after their anointing. At their admission, and at that of all abbots and all lay persons, there shall be sung at the entrance of the church Honour, virtue or Fear God. There is a single admission of a metropolitan, and a single one of a diocesan, which is after their consecration, unless they have come from the Roman court. But on their return from the Roman court they shall, according to their wish, be admitted with procession. At their admission, and that of all archbishops, bishops, legates and cardinals, the responsory Sint lumbi shall be sung at the entrance of the monastery.

On the first day of the admission of an abbot of Abingdon he must take his place in the refectory and provide the convent with the necessities of food and drink in an honourable manner; that is, an onophorium (that is, a gallon of wine) for each, a whole cake, and three honourable dishes of fish, besides the dishes of the table passing from one to another. When these things are finished, the admission of the abbot is finished.

On the day after the abbot’s admission, the abbot shall hold a chapter; and all the obedientiaries, however many are key-bearers, shall take leave of their obediences in the abbot’s presence, asking pardon; for instance, the cantor, the sacrist, the chamberlain, the cook, the almoner, the cellarer, the refectorer, the woodman, the workman, the infirmarer, and all the obedientiary reeves. But from that day forward no obedientiary shall go in and out at his own pleasure as a father consoler. By the counsel of the convent he shall remove and promote obedientiaries as lord.

The abbot shall rest at night in his own chamber with his chaplains, whom he shall choose from the convent. By no one’s authority or reverence shall the abbot’s bedchamber be moved from his chamber, except for a royal or metropolitan person. The abbot’s chaplains must be weekly officers, and must be present at every service of the convent when they are free; and when the abbot is absent they shall lie in the dormitory. Likewise by custom one of the chaplains must always be with the abbot. On all feasts which are celebrated in copes, the abbot must by custom celebrate mass and take his place in the refectory. The weekly prior of the mass, if no more excellent person is present, must conduct the abbot to the high altar. If the prior is not present, the abbot’s chaplain shall minister in the prior’s stead on all the days on which the abbot has celebrated, or should have celebrated, mass in the convent. The sacrist’s men must have two loaves and a flagon of beer from the monks’ store.

From the vigil of Christmas (24 December) until the octaves of Pentecost, on all feasts celebrated in copes, the abbot shall be vested anew before vespers; then on the lesser feasts after the chapter of vespers, but on all the chief solemnities before vespers.

If the abbot celebrates mass for the dead, he shall not carry the staff. At matins, in the procession to the altar, and at the reading of the Gospel, he shall not have the staff. But when the Gospel has been read through, the collect ended and the praises begun, the abbot shall go out of the choir, lay aside the chasuble and put on the cope, the stole and maniple being laid aside; and there, his chaplain having been assigned to him with the staff in his hand, he shall return into the choir by the same side on which he went out at Te Deum laudamus, the candle-bearers going before him. The candle-bearers shall carry the candles to the highest step of the choir, and there they shall stand burning throughout the praises. Afterwards the candle-bearers, having gone out of the choir, shall watchfully take care, when the abbot begins the collect, to assist him with the candles brought back from the step. At vespers likewise they shall minister to the abbot with candles. When the collect is ended, and the commemoration made also, if any is to be made, and all things finished, the abbot shall return to the vestry with the candle-bearers going before him, there to lay aside the cope and alb, and then return to his chamber with his chaplains. As often as the abbot celebrates mass in the convent, or holds the choir, or is vested, he shall have the staff and gloves, except in the celebration of mass for the dead.

On feasts celebrated in albs, if there is a procession, the abbot shall be vested in a cope; and when he sings terce he shall be vested in a cope.

If the abbot is in the choir, he shall minister to the priest after the Gospel, without the staff, from the offering, or he to whom the abbot has signified it by some sign.

If the abbot sings Gloria in excelsis or anything else in the choir, a certain youth, by the cantor’s precept, shall minister to the abbot with the book, and he shall sing with the staff.

As often as the abbot receives the pax from the priest on feasts of twelve lessons, one of those vested beyond the ferias, one of the priors shall meet the abbot and receive the kiss of peace from the abbot; and that brother, taking the gospel book, shall offer the kiss of peace to the people. But the prior and all the others shall offer to the people the peace received from the priest, without an attendant.

On the chief solemnities, when the abbot is about to say at the celebration of high mass Cum uno sanctorum brachio adjutorium non, he must give the blessing over the convent.

If the convent is in albs or in copes, the abbot himself not celebrating high mass shall enter the choir with the staff, shall hold the choir with the cantors at his own pleasure, and shall begin the office as often as he holds the choir.

Before the reading of the Gospel the deacon with the incense-boats, and a lay brother with the thurible, shall go to the abbot’s seat when the abbot is present. The abbot shall put incense into the thurible, and the deacon shall receive the blessing for preaching the gospel from the abbot. On feasts, at Kyrie eleison and after the Gospel, the deacon shall cense the abbot, and a lay brother the convent; but if the abbot holds the choir, the deacon, out of reverence for the abbot, shall cense the fellow singers.

In the ministration of the offering after the Gospel, the abbot shall not have the staff.

On feasts celebrated in copes, two weekly priests with incense-boats and two lay brothers with thuribles shall go to the abbot’s seat when the abbot is present. The abbot shall put incense into the thurible from one boat for the one and from the other for the other; each priest shall offer the kiss to the abbot’s hand in the presenting of the boat. If a foreign abbot (or if two or more are present), he shall signify by a sign through one priest to the more excellent of them, if the abbot of Abingdon wishes to yield to any of them, that that abbot should put incense into the thurible. But if a foreign abbot celebrates mass in the convent, one of the priests on one side, without any sign from the abbot of Abingdon, shall go to the foreign abbot with one boat; the other, on the other side, with the other boat to the abbot of Abingdon; the one shall put incense into the thurible from the one boat for the one, the other from the other boat for the other. Then both shall proceed to the altar with the staff; yet the priests shall minister with the thuribles up to the altar. Before the altar the abbots shall receive the thuribles from the priests’ hands, holding the staff in the left hand and the thurible in the right; and so, by the priests’ ministration, they shall cense the high altar, then the two altars right and left. Afterwards the priests shall receive the thuribles from the abbots’ hands with a kiss of the hands, to cense the other altars round about. The abbots shall return to their seat in the same order in which they went to the altar. The weekly cantors shall turn aside at the abbots’ going in and coming back, and shall bow while the abbots pass through their midst, until they have passed through. If only one abbot is present, the cantors holding the choir shall turn aside and shall bow to the abbot until he passes through. The cantors shall also minister to the abbots at the laying aside and resumption of the stalls. On certain days on feasts of twelve lessons, or beyond the ferias, when the abbot of Abingdon is present in the choir, one of the boys or youths shall likewise minister. On the priests’ return into the choir with the thuribles, the foreign abbot, having received the thurible from the weekly officer of the morning mass, shall cense the abbot of Abingdon together with the weekly officer of high mass. Then the abbot of Abingdon, having received the thurible from the weekly officer who had censed him, shall likewise cense the foreign abbot with the other weekly officer.

On the vigil of a chief solemnity, at the secretary’s warning, the prior shall minister at vespers in the stead of the weekly officer of the morning mass. But on the day of the solemnity itself that weekly officer shall minister, and not the prior or another in his stead. On the vigil, too, that weekly officer shall minister at vespers if the prior is absent or otherwise engaged. And so, when all things around the altars have been completed by the two weekly officers, or by the prior and the weekly officer of high mass, the incense being put back into the thuribles, they shall return into the choir with the thuribles received from the lay brothers’ hands; and the foreign abbot, having received the thurible from the weekly officer, shall cense the abbot of Abingdon together with the prior, and next the abbot of Abingdon shall cense the foreign abbot together with the prior. But note, if two or more abbots are present, the two more excellent of them shall cense the abbot of Abingdon, the abbot of Abingdon shall likewise cense them, then the prior and the weekly officer shall cense the cantors, then the cantors them on their return to the seat. When they have bowed, the whole convent shall bow, but not likewise to the abbots. It must further be known that the weekly officers shall go out of the choir after the Gloria Patri of the responsory. When they have been vested, and Magnificat is begun, they shall return into the choir to cense the high altar; but when the abbot is present, the boats with incense are at hand for them to carry to the abbot. And when all things have been completed in the choir and on this side of the choir, as aforesaid, the incense being put into the thuribles, they shall straightway enter the choir with the thuribles and shall complete the aforesaid order in everything.

In the solemn procession the abbot and the prior, if no more excellent person is present, shall cense only the high altar. Nor must it be passed over that the weekly officer of the mass shall minister to the abbot in the choir in place of a chaplain. Before the chapter of vespers he shall go to the abbot’s stall and point out the chapter beforehand with a sign of his finger. At the reading of the chapter, standing with the collect-book, he shall minister to the abbot; then he shall return to his stall, and after the Gloria Patri of the responsory he shall keep the aforesaid order in going out of and returning into the choir.

And so on all feasts of twelve lessons, at the priest’s return into the choir when the abbot is present in the choir, the weekly officer shall go to the abbot’s seat with the boat and incense, the lay brother with the thurible; and the abbot shall put incense into the thurible in the manner aforesaid, and after the putting in of the incense, the weekly officer shall cense the high altar in the order aforesaid, then the two altars right and left, and on his return he shall cense the abbot and not the prior. If the weekly officer is of the abbot’s choir, he shall stand nearest the abbot in the stall; if he is of the prior’s choir, the prior shall yield place to him. When he has bowed, the abbot and the whole convent shall bow. In the same manner and order in which the weekly officer ministers to the abbot at vespers, he shall likewise minister at the chapter, at the prayers (if prayers are to be said), at the collects (whether one, two or more), at matins and at terce.

On feasts celebrated in copes, one of the weekly officers holding the choir who is nearer shall signify to the monk coming to the step to go to his seat; the same shall be done at vespers when the abbot is absent. And at the other hours a youth shall do the same, by the signifying of some sign made by the prior.

At the profession of monks, and on any occasion in the convent at the celebration of mass, the weekly cantor shall hold the choir, and the vested ones shall sing the gradual and the other things, or the tract, as the season requires. As often as the abbot celebrates mass in the convent, his chaplain shall minister to him vested.

It is in the abbot’s disposition to celebrate mass at the profession of monks; but if he will not celebrate mass, at the reading of the Gospel he shall enter the choir vested in alb and cope, without maniple and stole, with the staff, and shall give the blessing over the monks about to profess. The weekly officer of the mass shall sing the mass.

On the third day he shall lay aside the chapter in his chapel or in the choir, wherever he has celebrated or heard mass; if the abbot is absent, the prior shall remove it; if the prior is absent, the weekly officer of high mass.

On Sundays the abbot, as often as he is free, must be at the procession and begin the antiphon at the entrance of the church; but if he is prevented by some bodily ailment, the cantor must begin it. In processions he shall enter the choir with the convent, but he shall not carry the staff through the middle of the choir; instead his chaplain shall receive the staff from the abbot at the entrance of the choir and carry it back to the accustomed place. As often as the abbot is present in the choir on feasts or ferias, if anyone wishes to leave the choir without hope of return, whether for infirmity, or the celebration of masses, or any need, he shall go out then by his leave. On feasts celebrated in copes or in albs, when the abbot is absent and the prior present, if anyone wishes to leave the choir without hope of return, he shall ask leave to go about his business from the prior, and then shall ask leave of the cantor to lay aside his vestments. Afterwards, returning to his stall, he shall bow before and behind, and so go out of the choir. But when the abbot or the prior holds the choir, he shall ask leave to go out from them, and not from the cantor; but when they are absent, he shall ask leave to go about his business from him who is in order, and leave of the cantor to lay aside his vestments. On feasts of twelve lessons, however many are vested, if they wish to go out without hope of return, they must ask leave of the weekly officer holding the choir.

The abbot, after the three prayers have been said in the morning, shall visit the sick; and when he has come back from a long journey, likewise after the prayers for offences committed on the way, he shall visit the sick brethren when he returns from church.

Three days before Easter the abbot, moved from his stall, shall anticipate the convent’s procession to the chapter. Likewise on the vigil of Christmas (24 December). On the remaining days he shall enter at Kyrie eleison. On the three solemnities (that is, Christmas, Easter and Pentecost) the abbot must be weekly officer of the kitchen, and receive the blessing of those entering with the servants, and on the day of the solemnity minister only of the pulse in the refectory.

If the abbot makes a mistake in the oratory in the singing of an antiphon or a psalm, or in any other way, he shall ask pardon.

When the abbot begins an antiphon or Te Deum laudamus, he shall bow to the convent; and when he has gone to read a lesson, those nearest on either side shall rise to him. He shall not return into the choir except at the Gloria Patri of the responsory.

It is lawful for the abbot to rebuke a monk and to call him to account, which neither the prior nor another may do. In every accusation the abbot may relax the sentence, except in a transgression of the silence; this too shall be in his disposition. Any of the priests shall, by the abbot’s precept, undergo discipline in chapter, except the prior or him who is in the prior’s place and calling the accusation. Any of the monks may call any of the confessors to confession, even in his presence or absence. But while the boys are speaking with the abbot or with the prior in confession, no one may call any confessor to confession.

If any of the monks speaks with the abbot in confession after chapter, the master of the boys shall not hold chapter that day.

At the singing of an antiphon, responsory or lesson of the abbot, the abbot, if he is present, when he has bowed, the whole convent shall bow.

As often as the rule concerning the ordination of an abbot is read, the abbot must provide the convent with cakes, wine and one honourable dish of fish. Likewise on the anniversary day of his own taking of office.

If any church of the right of Abingdon falls vacant after the decease of its parson, the abbot shall dispose of it by the common counsel of the chapter.

The abbot shall promote, with the counsel of the prior and the more mature brethren, the cantor, the secretary, the chamberlain, the cook, the almoner, the cellarer, the workman, the woodman. Of the suffragans he shall dispose by the counsel of the greater obedientiaries. Whichever of the monks meets the abbot in the cloister, in the monastery or anywhere else shall bow to him, as in the dormitory. The boys also, if they meet the abbot, shall turn aside and bow to the abbot until he passes by. They shall bow to the abbot wherever he comes and passes through, in the cloister or elsewhere. In every cloister speech, when the abbot is present, only the prior shall sit beside him, and no one else without the abbot’s precept. The elders and mature persons shall sit opposite upon the bench of the cloister; the younger shall humble themselves at the abbot’s feet. On that side of the cloister where the abbot sits they shall not sit in twos or threes facing one another for counsel or for any speech; but all shall attend upon him.

When the abbot enters the chapter at the collation, all shall rise to him with a bow, going down one step, and shall stand on the same step until the abbot is set down in his seat; and when he sits, all shall sit. When the collation is ended, before he has made the sign before and behind, no one shall make it.

When the abbot is present in the cloister, neither the prior nor another may, without the abbot’s leave, speak with anyone in the parlour or elsewhere on any business, nor drink in the refectory.

The abbot shall hold a scrutiny when and where he will.

Whenever the abbot, or the prior, or any of the brethren passes through the midst of the convent, he shall put back his hood, unless he is holding a scrutiny. In the same way each one must do in every cloister procession, except after compline; but this law is not laid down for the sick and infirm.

Before the taking of food, for the washing of hands, the abbot shall not go to the lavatory, but his chaplains and the rest of the brethren present shall minister to him with basins and towel; the same shall be done for every abbot.

When the abbot washes his hands in the morning or at other hours, he shall go to the lavatory and dry his hands on the towel which hangs apart, where no one except the abbot and the weekly officer of the mass shall come to dry their hands, once before mass.

The abbot who sits at the head of the table, from whatever side he comes, shall have a cake with the common bread.

If anyone, for a light fault only, is subjected to the prior’s sentence with abstinence from some food prescribed, and the abbot dines in the refectory, he shall be absolved.

He who has ministered to the abbot in the refectory at dinner shall minister in chapter at the maundy.

After the taking of food the abbot must by no means follow the convent, but with his chaplains give thanks to the Lord for the bounty of benefits.

Everyone who takes his place at the head of the table, whether abbot, prior or another, must be served with dishes of many kinds according to the cook’s ability, but never fewer than three; and if the kitchen customarily serves the one sitting at the head with only three dishes, it must be severely rebuked.

When the abbot and anyone else sits at the head, all must be served in order with the dishes brought back from the head table, and not out of love or any familiarity.

If guests dine in the convent, it hangs upon the abbot’s disposition whether he will, after dinner, call them forth from the convent for the giving of thanks; and he shall intimate to the hosteller, according to his wish, that they should remain.

The abbot shall invite to his table’s entertainment whomsoever of the convent he will; but boys and youths must never be, or walk, without a guardian either at the abbot’s table or elsewhere.

If the abbot invites anyone to his table, the abbot’s chaplain shall inform the refectorer, and the refectorer shall report to the prior who sits at the head of the table.

If the abbot visits his manors, he shall go without a blessing; but if he goes to the king’s court or to a council, without hope of returning for three days, or goes further, he shall go with a blessing. Wherever the abbot goes with a blessing, he shall send word to the monk keeper of the court and his officials, and enjoin upon them to obey the prior’s precept as his own in the admission of guests and in the inward and outward dispensations of everything.

Whenever the abbot directs his journey anywhere with a blessing, on his return (after the blessing given for offences) however many meet him at his chamber, or wherever, to greet him shall offer the kiss with bended knees first to his hand, then to his mouth, if the abbot offers himself. All the household men also, and strangers coming from afar, shall do likewise.

As often as anything is given to any of the monks by the abbot’s hands, or is delivered, or is assigned to him from hand to hand, if the abbot is seated he shall kiss his hand with bended knees; if the abbot is standing, he shall kiss his hand without bending of knees.

If the abbot wishes to be bled, he shall send word by his chaplain to the prior or to him who is in the prior’s place.

For brethren sent on the road on any business of the house, the abbot shall provide horses and expenses; and the chamberlain the cloak and saddle and other things needful for the journey, but not for the abbot or his chaplains. If any are sent on the road on his own business, on the first night before the day they are to travel the abbot shall provide food for the men, provender for the horses, and for the monks a gratuity for expenses in return for a gratuity. Likewise on their return, as on the return. The freemen, indeed, who hold and defend their land of him hereditarily by their own teams, shall minister to the cloister men sent on the road with their own teams, on the way out and back, as to their lords.

Whenever the parents of monks come to visit them, all necessaries must be decreed for them and their horses, especially at the Nativity of Saint Mary (8 September), wherever they eat in the town or in the court; and they must be received honourably on the vigil.

At the maundy on Saturdays the brethren of the left-hand choir ministering shall minister to the seated abbot with towel and basins; when the feet are washed, the water shall be carried back and thrown away, because the feet of no one but the abbot alone shall be washed in the same water.

When the abbot enters the choir, the prior, if he is seated, and all who sit nearest of either choir shall rise and bow. Likewise as he goes to read a lesson and returns.

As the abbot passes through the midst of the choir, each one must bow to him.

When the abbot is present in the choir at matins, the lamp shall be shown to the prior if he has fallen asleep. This must be done out of custom, but the authority of the person must be considered.

If the abbot’s chaplains set out with the abbot, having received a blessing, after the fifth hour, and on the way are transgressors in the convent in respect of their weekly office, on their return they shall be absolved of that office.

The abbot may speak wherever he sees fit; his chaplains also, and anyone else at all, may speak with the abbot when necessity requires.

By the institution of the ancients and the observance of the moderns, by the abbot’s disposition and the counsel of the chapter, two monks of the profession of Abingdon must be appointed over the churches: one procurator of the whole abbey, the other keeper of the whole court. They are appointed so that they may succeed the abbot in the administrative office of the outward administration, and sustain the burden of the day and the heat for the abbot in outward things; and so the abbot, free from the whirlwinds and pressures of the world, shall be able freely to sing and say, In peace is made my place, and my habitation in Sion. They are appointed also for the bond of peace and charity between the abbot and the convent, for the usefulness and unity of the church.

The procurator shall take his rest in the abbot’s chamber; the administration of outward things shall look to him. He shall render the revenues of the abbey by the abbot’s disposition and counsel. Distributions of expenses shall be made by the procurator’s hands. The abbot’s steward and the procurator shall handle outward causes and the business of the house alternately by counsel and testimony.

It is incumbent on the keeper of the court to take charge of the whole court, to admit guests, and to appoint necessaries for them according to the differences of persons. The keeper of the court shall have the keys of the larder and the granary, and in those offices shall preside chiefly after the procurator. Although, by the abbot’s wish, a clerk or layman may be associated with him, nevertheless expenses shall be dispensed through him, yet with the knowledge of him who is deputed to him for assistance.

At a guest’s arrival the porter shall inform the keeper of the court if he is present, not a clerk or layman; and the keeper of the court, as he sees the work of charity to require, shall order the guest to be admitted. When the guest is admitted, he must make provision according as the dignity of the person requires.

The greatest care shall be bestowed by the keeper of the court upon the parents of monks coming from elsewhere, and the parents’ arrival shall be reported to him by the monks, and to no other.

Whatever is issued from the larder or granary shall be issued by the keeper of the court’s nod and hand. Likewise, whatever is supplied or expended in the court. Corn brought from the manors, unless it answers to his wish, he shall refuse up to three times. Then, by the keeper of the court’s warning, if the bearers have not brought better, he shall seize the farmers’ horses in exchange for bad and the best corn. Similarly with the malt. He shall direct his journey through the manors, and shall watchfully provide all things which are expedient for the convent in the preparation and turning of the malt. The keeper of the court shall endeavour to reckon up the sum of expenses to the procurator as the time requires, and the procurator shall do likewise to the abbot. If the corn through the manors does not answer to the procurator’s wish, it shall be sold, and better shall be bought with it for the convent’s use.

The keeper of the court, whenever he is free, shall be in the convent, especially on feasts celebrated in copes or in albs, when neither his own office nor another’s shall be any excuse if they are free. The keeper of the court shall never be at compline, because at that hour the provender is distributed.

If any of the sick wishes to meet the abbot for confession or for any need, the infirmarer shall report the sick man’s petition to the abbot. When the sick man labours in his last moments, the infirmarer shall betimes inform the abbot, and the abbot, every other business being set aside, shall hasten to the sick man. If the sick man has died before the abbot’s arrival, and the office of the dead has been begun, or half said, or said through, the abbot shall repeat the office, the convent answering, and the abbot shall sing the vigil for the dead man with the convent in the choir.

When all things around the body have been finished, the cantor shall intimate to the abbot to vest himself. The vested abbot, with the candle-bearers, the bearers of the thurible, the holy water and the cross, shall enter the choir by the upper entrance; Miserere mei, Deus and the other appointed psalms he shall sing with the convent up to the dead man’s body, which shall be brought to the door of the chapter house. In this order, the cross going before and the abbot with the vested ones following, the convent shall go to meet the body; and the abbot, holy water having been sprinkled over the body, shall cense the body and pronounce over it in the midst the appointed collects. Then the body shall be brought into the church, and the appointed collect shall be said in the same place. The abbot shall sing the psalter for the dead man where he will.

On the day after the dead man’s burial, or on the same day on which he died if he is buried then, when the brief of his burial has been read through in chapter, the soul shall be absolved by the abbot if he is present. If the abbot is absent, when he comes into chapter he must do the same.

If the abbot, if he is free, celebrates mass for the dead man, when the mass has been celebrated he shall go out of the choir, lay aside the chasuble, and the maniple being removed he shall put the cope over the stole. Afterwards he shall return into the choir, to begin Miserere mei, Deus and to perform the office at the dead man’s head, and after each of the three collects to cense the high altar.

When these things are finished, the abbot, bearing the candle which he held before at the dead man’s obsequy, shall go before with the candle-bearers and the bearers of the holy water, the thurible and the cross; then the priors shall follow in order, bearing candles in their hands. When the body has been buried and all things around it finished, on the return the abbot shall begin the seven psalms; the convent shall return into the choir in the same order in which it went out of the choir, the abbot going before and the priors following in order. In the choir they shall sing the seven psalms prostrate, but the abbot and those who were vested upon the bench.

At the burial of any monk, at the celebration of the first mass the abbot shall be set down in the table for the thirtieth day’s obsequy.

On the three nights before Easter (which are called the Nights of Darkness, because darkness was made at the Lord’s Passion), at the three collects of the fifteen psalms before matins, the abbot in the choir, if he is present, shall make three sounds upon the bench, or wherever he will, so that when he rises all rise, and when they see him sit all sit. When the praises are ended, the lights put out, the prayers sung through and the collect said through, all these things being finished, the abbot shall make a sound; and when that sound is heard, one of the secretaries waiting outside the choir, and likewise before the altar, shall bring a light into the midst for the other secretaries. If the abbot is absent, the prior who is in order shall do the same. The abbot shall by custom invite to his table’s entertainment six, seven, ten or twelve at a time, two or three times a week alternately.

When the abbot has been set in his seat in chapter, the prior shall offer the kiss to his hand. Likewise another, whoever is nearest the abbot on the other side. If by chance the priors are absent, or have come before they are set in their seats, the one nearest the abbot shall always offer the kiss to his hand.

As often as the abbot ministers of the office of vespers or matins, when the principal collect is ended he shall pronounce at his own pleasure the collect for the offences of guests, and others if others are to be pronounced. If he does not pronounce them, the weekly officer shall execute his turn. But if there is a processional commemoration at some altar, the abbot shall take care to execute the whole office at his own pleasure, and shall cense the altar or intimate to the weekly officer to cense in his stead.

At the maundy of the Lord’s Supper, the abbot in the chapter on the left side and the prior on the right side shall minister with basins and towels in the washing and wiping.

The abbot shall appoint as obedientiary reeves those brethren whom he knows to be outstanding in faith, religion, honesty, goodness, wisdom and prudence, who are to answer to him and to the procurator for their reeveship.

At an abbot’s burial the body shall be borne into the choir, and a carpet shall be placed under the bier; he shall not be buried before three days if an excellent person is not present. But on the day after his burial, upon the appearance of some excellent person, he shall be laid in the tomb; a fitting pallium shall be set forth, the pallium being placed on the bodies of other dead men. In a fitting tomb, chosen by him beforehand or preconsidered by his officials, he shall be buried in the chapter, in the cloister or in the monastery according to the deserving of his merits, with all things pertaining to the sacrament of the altar; and with the mitre, with the alb, with the maniple and stole, with the staff, with the chalice, the offering laid upon the paten, water, wine, the band of the mitre, and with other things belonging to the monastic religion. All which things the sacrist shall provide.

The abbot shall begin O Sapientia at vespers, and shall provide wine for the drink of the collation in the refectory; and the candle-bearers must go before the abbot with burning candles, the convent going forward in the same manner and order in which the procession is disposed at the collation after the maundy on Saturdays. If the abbot is absent, it is incumbent on the cantor to begin, or someone shall begin by the cantor’s intimation; but whoever begins, the wine for the drink of the collation shall be given by the abbot’s care and disposition.

By the abbot’s disposition, who winnows all things alike and distributes to each according to the prerogative of persons, for the honour and peace of both, it is lawful for the prior to have horses. But the abbot may take the same horses for the doing of his own business.

What is upheld and confirmed by the authority of the ancients must not be denied or weakened by the younger. For new things are rarely like the old. And so by the constitution of the ancients, for the election of a prior twelve persons must be chosen by the common counsel of the chapter, in whom dwells the fear of God, peace and virtue, as it is written, loving, not declining from the way of truth for love or hate. These twelve persons, having gone out of the chapter, shall elect two persons who shall know how to build and plant, to pluck up and scatter. The abbot shall receive at his own pleasure the one of these whom he knows to be better. Afterwards that chosen person shall take leave, shall ask indulgence, shall declare himself by no means fit for so great a prelacy, unworthy of such an administration. This he shall do so as to show the form of humility to all. The abbot, condescending to his humility, shall lay this obedience upon him in virtue of obedience, and shall appoint him beside himself. When the chapter is ended, the convent shall return into the monastery out of reverence for the prior, on whatever day in ferias or feasts it may be, and without delay shall set the prior in his seat.

Of the prior #

The prior shall sit after the abbot in order, in counsels, in causes, and in all inward and outward administration. If the prior sees any disorder in the choir, he may remove from his seat and rebuke the offending brother. The prior must be humble, merciful, a rule of religion, illustrious to all, conformable to all. The prior must be first with the first, last with the last. To the prior alone it is lawful to sit in the boys’ school, to pass through the school, to hear a lesson, to hold a chapter and to chastise them, except at the admission of masters. If the prior wishes to be absent from matins, or cannot be present for sickness, he shall sing at the guests’ lectern. If guests are not present, he shall call whom he will from the convent, the hosteller or anyone else. Yet all things in moderation, lest anything be too much.

On the four days of the three solemnities, Christmas, Easter and Pentecost, when the abbot is absent or unable to minister, the prior shall minister set down in the table. He shall sing the three collects of the fifteen psalms before matins and all the canonical hours; but it is in his disposition to ask another to minister for him. On other days, by the cantor’s warning, the weekly officer shall minister, and in the following week he shall be absolved from the office of high mass. The prior in his own order, as one of the others, shall be weekly officer of the mass.

Whenever the prior is weekly officer of the mass, he may ask another to minister of the exorcism of water if the convent is in copes or in albs, he himself then celebrating mass. On feasts celebrated in copes, if the prior has sung terce, after terce is sung he shall put off the stole; and if there is a procession he shall put on the cope and walk in his order. This is lawful for the prior alone. The weekly officer shall walk in the old manner with the stole after the gospel book, without the cope; but on Sundays which are not celebrated in copes or in albs, the prior shall minister of the exorcism of water and of the rest in the weekly officer’s stead.

The priest ministering the exorcism of water for the prior shall, after the sprinkling of water through the offices and after his return into the choir, stand first of all as if he were singing mass, and shall say the collect Via sanctorum if the convent is in albs. But if the convent is in copes, when the water has been sprinkled through the offices the priest, the second hour being sped, shall return in his order. Afterwards he shall put off the stole; and to the prior beginning terce the secretary shall assign another stole.

On all feasts celebrated in copes, if the prior holds the choir, he shall minister to the priest at the offering. If the prior does not hold the choir, the cantor shall minister. Even if the prior holds the choir, if he is not free he shall intimate to the cantor to minister in his stead.

On only the three solemnities, namely Christmas, Easter and Pentecost, shall the prior be set down in the table with the cantor for the administration of the office of mass; and only on the four days of those solemnities shall the prior begin the office; on other feasts the cantor.

If the prior is free, by the cantor’s warning he shall sing at the step.

Whenever the prior is weekly officer, after compline (if he has sung compline) he shall ask another to minister the sprinkling of blessed water. If he has sung mass, the blessing of the dinner in the refectory and the prayers in chapter. But as often as the weekly officer ministers in the abbot’s stead, the vice-weekly officer shall minister likewise without the prior’s prayer or warning.

The prior may, at matins if he is in the choir, ask another to minister in his stead of his office. But as often as he is absent, it is incumbent on the subprior to read the lesson in the prior’s stead, to give blessings and to sing the responsory. He shall minister under the prior. Wherever the prior comes, in the parlour or the store-room or wherever a monk is allowed to speak, all shall rise to him, even those sitting beside the abbot.

The prior may sit at all the canonical hours.

When the prior is present in the choir, no one may pass between him and the bench. But on feasts of two lessons, out of reverence for the weekly officer, the vested ones may pass between the prior and the bench, the vested ones only; for honour must be paid to him who bears the person of the Lord.

Whichever of the priors holds the chapter shall ring the bell in the choir to rouse the convent to chapter, or shall ask another. When the prior rests in the dormitory he shall make a sound.

Whenever the prior goes before the convent to chapter, neither in going in, before he has made the sign before and behind, shall anyone make it; and before he sits, no one shall sit.

At the collation, when all have come in their order, they shall make the sign before and behind, not considering or waiting for the prior’s before and behind.

When the prior enters the chapter, all standing on the highest step shall rise to him without bowing; before he sits, no one shall sit. On the return when the collation is ended, before he has made the sign before and behind, no one shall make it. Likewise in the refectory after dinner, at the drink after collation, at the drink after none, and after the drink, before he has made the sign before and behind, no one shall make it.

The prior is appointed and so called in order that he may show the pattern of blessed Job, present the form of David’s piety, and set forth the rule of religion of the holy fathers to his subjects; so that he who is prior in name may be prior in patience, piety and religion.

If any charge is to be punished by sentence of excommunication, the prior may promulgate it; but if the abbot is in the country he cannot excommunicate without his leave.

If any contest of strife arises in chapter, or if any of the brethren burns into anger and indignation and reproaches the prior or another, the prior at his own pleasure may defer the accusation in the abbot’s presence; but by the convent’s intercession the prior may bring it back, and amend the charge according to the measure of the fault by himself.

The prior may subject a monk to sentence, namely to abstinence of food and drink, to the custody of lanterns, and to the last place, without the abbot’s knowledge; but to the sentence of prison or of a graver fault he can subject no one while the abbot presides at home. The matter shall be referred to the abbot, and at his pleasure that brother shall be subjected to sentence.

If the abbot is beyond the sea or in very remote parts, the prior, according to the measure of the fault, shall extend discipline in prison or in graver faults; excepting any alienation whatsoever of his church and the cutting off of the hood.

When the church is vacant of a pastor, the prior may choose a monk by the convent’s unanimous counsel; and in the abbot’s stead root out disorders and handle all the business of the house by dispensation.

All may bring an accusation concerning the hours and prayers, but this is deferred to the prior.

When the abbot is present, the prior may competently bring an accusation, and all the others, not with a superfluous or hateful curiosity, but with spiritual love.

When the abbot has gone abroad or is tarrying anywhere, the prior may not admit anyone into the monastic order except to render help, unless for the great advantage of the church.

The prior may give leave to any man mature in manners to go one day and return the same day, and for pressing necessity to pass the space of one night.

If the abbot has directed his journey into remote parts or anywhere, the prior may give a monk leave to go on some business; but that brother shall diligently take care not to pass the appointed time of returning. But if by some unforeseen event he does not return before the abbot’s arrival, he who gave the leave shall be a shield to him.

If anyone is rebellious, he shall be subjected to the sentence of the chapter’s judgement.

If any of the brethren, the fault requiring it, is subjected to the sentence of a lighter fault, when the sentence has been revealed to the abbot through the chapter, the prior cannot absolve the accused without his leave.

If the subprior has brought the convent into the chapter, the prior shall not presume to enter the chapter unless commanded, or by some pressing necessity, or the abbot leading him in. But if nevertheless, when the abbot is absent, or by some necessity before the word Benedicite is said by the subprior’s predisposition of the order, the prior enters the chapter, the subprior shall return in his order. But if any mention of the order is made, the subprior shall not remove from his seat before the prior. The prior shall set out nowhere without one or two monks. Whenever the prior is sent on the road on pressing business of the house, the abbot shall provide suitable horses, he bearing the expenses.

If the prior goes anywhere on his own business, the abbot shall provide horses and expenses for his own honour and the prior’s.

When the prior asks leave to go out with due consideration, leave must not be denied him.

When the collation of the chapter is ended, the prior, if the abbot is absent, shall begin Verba mea. If there is a cloister speech, he shall strike the board five times, thrice after dinner.

When the prior is present, neither the subprior nor another may speak in the parlour without his leave.

When the prior is present, leave to speak, or to drink in the refectory, must be asked of him, not of the subprior or another.

When the prior holds a scrutiny in the parlour or elsewhere, all who are speaking shall rise to him and say that they speak by his leave; this the subprior and all the others shall do. The same shall be done to the subprior, and to the third prior, and to the searcher; except that to the prior alone they shall indicate by word that they speak by leave; to the subprior, and to the third prior, and to the searcher, if monks speak with one another, they shall indicate by word that they speak by leave. If they speak with laymen, they shall indicate it by a sign.

To the prior, the subprior, the third prior and the searcher, out of reverence for the order, if they hold a scrutiny, deference must be paid by sign or word; For he who yields to the ministry yields to the Lord.

Some claim that they speak by leave when no leave has been given; and so by the counsel of wise men it is ordained that if anyone customarily makes known by some sign that he speaks by leave, he may competently be called to account. For many lie with falsehoods so as to be freed from punishments.

Whoever sits at the head of the table, the dishes coming before from the kitchen, shall visit the weekly officer of high mass and the sick guests; afterwards by custom they must be sent in order.

He who first ministers at dinner shall solicitously provide where the administration of the dishes fell short the day before.

Whichever of the priors sits at the head of the table, if the boys sign too much, or laugh unrestrainedly, or otherwise offend, he shall call the boys to him and draw the sharp edge of his knife’s handle across their hands in punishment.

If the boys customarily make a noise at dinner, or spill their drink, they shall ask pardon, and at the prior’s pleasure they shall lie prostrate for a tedious while. But if the prior does this to others, he must be rebuked.

The prior who sits at the head of the table may give a full bowl of beer to the almonry or send it elsewhere. The prior sitting at the head may send the cup once or twice to the cellarer for filling, and the cellarer must not buy it back. If the prior is prevented by some sickness at dinner, the subprior and third prior being absent, the prior may intimate to some mature person to take his place at the head in his stead.

In the refectory, when the prior dines in his own order, if there is a refection of dinner and supper, he shall have common bread, the general double allowance, and one honourable dish of fish from the kitchen; at supper, one cake and one dish.

If the prior dines in his order, one of the boys shall minister to him. If boys are not present, one of the ministers passing through the tables shall minister of the prior’s dishes.

A boy ministering to the prior seated in his order shall not carry his dishes through the tables from one side to another.

Neither the prior nor anyone else seated in his order may have the cup with its cover before him in the refectory, except at the head table. Whichever of the priors sits at the head of the table shall follow the convent after dinner; but if clerks or laymen dine in the refectory, the prior shall remain for their consolation, for the consolation of words refreshes many more than the body’s refection. The prior, remaining after the convent with the clerks or laymen, shall call out whom he will of the convent, one, two or three.

If the prior, sitting in his order, makes a noise or spills his drink at dinner, the boy ministering to him shall ask pardon before the head table for that offence, lest anything evil seem unpunished. If boys are not present, one of the servants shall do the same.

If the prior dines with the servants in his order, he shall dine with him whom he wishes to dine with him, and he shall not take leave of him who sits at the head for dining; but before the step of his order he shall sing a verse with the brother dining with him; after the refection the prior shall not follow the procession with the servants. This is lawful for the prior, but unlawful for the subprior and for everyone else.

Whenever any abbot sits at the head table at dinner, if it is a fast day, the prior, if he is present in the refectory, shall ring the bell for the drink after vespers.

If the prior has gone anywhere and his journey is long, the subprior, or he who keeps the order, shall be absolved of every weekly office in his order on account of the journey, except the office of high mass, and shall be free of that office on the prior’s return.

If there is a refection of dinner and supper, he who sits at the head at dinner shall sit at supper. If the prior is not free, the subprior shall sit at supper.

If the subprior dines at the head at dinner, the prior, if he has come from a journey, or if he could not be at dinner, shall not sit at supper. Likewise if the third prior dines at the head table, the subprior shall not sit at supper.

After dinner, when the giving of thanks has been said in the choir, the prior shall follow the convent from the monastery into the dormitory, and shall sit before his bed until he has seen them lie down in due order. The prior shall tarry at his own pleasure before his bed, then shall go out of the dormitory; when he has gone out, until the servants lie down, he shall go whither his will directs him.

After the servants’ refection the prior shall make a search, and shall bar the doors of the parlours. Afterwards the sick, who then by the prior’s grace and leave remain for the midday rest, shall go to the midday rest with the prior himself and all the others.

If guests dine with the servants, they shall remain after the refection by the prior’s grace without offence, and the sick also.

The prior, if he is free, shall be at compline, but for guests and for some business he shall be absent. He must not always be present, nor always absent.

If the prior is at compline, when compline is finished he shall make the three prayers, the sign being touched thrice; after the three prayers of compline ended by the prior, the prior shall go before the convent as far as the dormitory.

The prior shall set his hood upon his head at the cloister door; likewise all the others; and so the prior and all the others, not about to turn aside from the procession, shall proceed as far as the dormitory, whither they are to go for nature’s need.

On his return the prior shall sit a tedious while before his bed, until the greater part of the convent has lain down.

After compline the prior shall make a scrutiny with the bringing of a light, both in summer and in winter he shall carry a lamp. Likewise, as often as is necessary he shall carry a lamp with the bringing of a light.

The prior shall make the first scrutiny at the guests’ parlour; if guests are not present, unless he wishes to confer a grace upon the monks whom he finds there, he shall bar the doors. If guests are present, he shall pass through with the keys into the monastery, and into the choir and around the choir; and if doors have been opened here or there, he shall make a scrutiny so as to see what is being done. Afterwards to the parlour, then to the store-room and the refectory; afterwards to the infirmary; afterwards he shall search where he knows the guests’ presence to be. If neither the subprior nor the third prior is present, he shall assign the keys to the hosteller; but to the prior, if anyone is present, not to the hosteller, he shall do likewise.

If none of the priors, nor any guest, is present, if the sick or any others speak there by his grace and leave, he shall assign the keys to the more mature of them.

In the same manner and order in which the prior makes the scrutiny, the subprior shall make it, or he who is in order; except that the subprior and the third prior shall not search where they know the prior’s presence to be; because, as the prior is preferred to others in name, he must preside in honour and dignity.

Whichever of the priors makes the scrutiny, or whoever bars the doors, shall lay down the keys at the prior’s bed; if the prior is absent, at the bed of the prior who is in order.

After the prior’s return into the dormitory, he shall make a scrutiny around the dormitory. This alone is lawful for the priors after compline; likewise at the midday rest.

If the prior labours under sickness, he shall lie down and dine in the infirmary by custom; elsewhere by grace. For by reason of his authority he is to be condescended to and deferred to by all.

If the prior is sick, a known servant brought up in the church shall minister to the prior at his own pleasure, besides the infirmary’s servants. For all things respecting the order must be referred to the prior and disposed, whoever is in order.

If the prior wishes to be bled, he shall inform or send word to the abbot, if he is present; then to the subprior, as keeper of the order.

If the prior makes the scrutiny after compline, and the abbot is in the parlour or the store-room or wherever, the prior shall not search. In the same way, where the prior is after compline, the subprior shall not make the scrutiny where he knows the prior’s presence to be. This alone we lay down concerning the abbot and the prior.

Of the subprior #

By the deliberation of the ancients and the tradition of the moderns we have learnt that what lacks alternate rest is not lasting. And so, lest the prior, burdened beyond measure, should fail on the way, by the counsel of wise men a constitution has been made that under the prior a subprior be substituted in the order. The subprior must be chosen and appointed by the abbot’s counsel and by the disposition of the prior and the more mature of the convent. The subprior must be distinguished for holiness, abounding in the mercy of copious charity, solicitous in the rooting out of vices, diligent in the order, compassionate to the afflicted, insinuating the Lord’s example to all.

The subprior, once appointed, if he is low in the order, shall be set higher according to the merits of his life and the rudiments of knowledge and wisdom.

If the subprior is deposed or transferred to another obedience, he shall return to his order. The same is the constitution if there is a transmutation or deposition of the prior.

On the four days of Christmas, Easter and Pentecost, when the abbot and prior are absent or unable to minister, the subprior shall execute the prior’s turn. Likewise, at the cantor’s warning, in the same manner and order indifferently as the weekly officer performs the office in the convent, he shall proceed at the procession in the first place after the gospel book with stole and maniple, not vested in a cope.

If the subprior is absent or unable to minister, it is incumbent on the cantor to provide some person of the convent who knows how and is able to fulfil such an office on such a day. The weekly officer shall say the prayers in chapter in the subprior’s stead, and shall give the blessing in the refectory.

Whichever of the priors sits at the head of the table, if he makes a noise or spills his drink, he who ministers to him shall ask pardon. If another does this, pardon shall be asked, whoever he is, unless some secular person is present.

When the three prayers before matins are ended, the subprior shall make a search in the dormitory to wake the sleepers. But if he is the weekly officer of the mass, he shall intimate to the third prior or to the searcher to bear his turn in the search.

Before chapter the subprior shall bar the doors of the parlours, and the other doors which are to be barred. If the subprior holds the chapter, the third prior shall bar them; if the third prior holds it, the searcher.

At the maundy on Saturdays and at every drink of collation if the abbot is present, the prior shall strike the cymbal; if the prior holds the chapter, the subprior; if the subprior, the third prior; if the third prior, one of the more mature, to whom the third prior has signified by a sign, shall strike the cymbal in his stead.

At the drink after vespers, when the prior sees that the convent has drunk competently, he shall strike the little bell once with his hand, and after that stroke no one shall presume to come in for the drink. Afterwards the prior shall solicitously look round to see that the convent has drunk through and put back the cups; then, a threefold stroke having been made on the little bell, he shall rise from the head table, and before the third stroke is made on the little bell no one shall rise from the table; but after the third stroke all shall. The same shall be done at the drink after collation and at the drink after none; but at the drink after none, when the blessing has been said, before anyone presumes to drink, he must touch the little bell once, and afterwards all are at liberty to take the drink.

If any of the brethren is subjected by the abbot’s precept to a sentence of food or drink for two days, three days or a greater space, the prior, if he dines at the head table, shall on that day release that brother from the sentence at his own pleasure; on the following day that brother shall undergo the sentence again, and shall not be released from the sentence until he is absolved in chapter, so that the sentence may be completed. The same is the sentence in chapter concerning discipline. Likewise if the prior has subjected anyone to a sentence, the prior who dines at the head table shall on that day relax the sentence at his own pleasure, of discipline in chapter.

Of the searcher #

It is incumbent on the searcher to make a search as often as he sees it expedient. Before prime, unless it is rung at early morn; if, when dawn is breaking, it is rung before terce, after the gospel of the morning mass and of high mass, after dinner, in the interval between none and vespers, if there is a refection of dinner and supper. If it is a fast day, likewise; after dinner at the competent hours. And as often as is expedient he shall make a search before the priors, after the priors, around the choir, in the parlour, in the infirmary, in the refectory, in the store-room.

The searcher may open the doors to look round whether any brethren are speaking there; but he may not go out over the threshold of the door, unless he happens to know that a company of monks is tarrying outside.

If the abbot or prior is present in the cloister, and the subprior or third prior speak in the parlour, unless they indicate to the searcher by words or by a sign that they speak by leave, they shall be called to account.

If the prior speaks in the parlour, the searcher, having seen him, shall pass through; likewise for the subprior and the third prior; nor shall those who are with him be called to account.

The searcher making a search may make signs, but may nowhere speak without leave if any of the priors is present.

If the prior who is in order speaks in the parlour, though the searcher has not made a sign, he shall not be called to account.

If any go out of the cloister speech to speak in the parlour, it is a great transgression of the order, unless for some pressing business. If very many are absent from the cloister speech, the searcher may follow them.

Of the precentor or cantor #

By the abbot’s disposition and by the counsel of the prior and subprior and the more mature of the convent, the cantor must be chosen; but he must be appointed in chapter and by the chapter’s assent. The cantor must be a priest, mature in manners, erudite in wisdom and knowledge, and excellently instructed in ecclesiastical customs.

The cantor must be of that condition that he can and knows how to fulfil the office in the convent honourably, and to emend faulty things; that he can and must be present and absent irreproachably; whom the modulation and vociferation of his voice sets before others; whom the purity and innocence of his life commends.

It is the cantor’s office to teach and instruct all exactly in the office of singing and reading; first the abbot, then the prior, afterwards all the others, before they sing, as he has heard them read through.

If anyone hesitates concerning a note or a pronunciation or in any other way, the cantor shall make that doubt certain.

On all feasts celebrated in copes the abbot shall be set down in the table for the eighth responsory and the twelfth lesson. On the vigil of that solemnity the cantor shall carry the lectionary into the abbot’s chamber that he may hear the lesson. If the abbot is not free at that hour, he shall be heard at his own pleasure; he shall be heard by the cantor while the invitatory is being sung.

If the abbot, prevented by sickness, cannot be present at matins, he shall send word to the cantor by his chaplain, and the cantor shall afterwards take charge of the abbot’s office. At the reading of the eighth lesson, when the abbot is present, the cantor shall sing to the abbot the beginning of the eighth responsory, then the whole verse, from memory, with bended knees.

If the abbot is absent, the prior, at the cantor’s warning, shall minister of the abbot’s responsory and lesson, and the cantor shall take charge of the prior’s lesson.

If the prior is not free to minister of the abbot’s office, the cantor must take charge.

In processions in the monastery the abbot shall begin nothing unless the cantor has marked it beforehand, except Te Deum laudamus, and moreover the antiphon at the maundy.

The cantor shall be free of every weekly office.

The cantor shall not be set down in the table for a lesson or responsory beyond the ferias.

On feasts the cantor shall not be set down in the table for the gradual or other things, nor for a lesson or antiphon.

On all feasts the cantor must begin the antiphons at Magnificat and at Benedictus when the abbot is absent. If the abbot is present he shall begin at the cantor’s warning; and if the abbot is not free, and on feasts as often as the abbot does not begin, the cantor shall succeed him.

The cantor shall not be a weekly cantor.

On all feasts the cantor must intone the psalms and begin the antiphons.

The cantor may raise and lower every chant as is expedient for the convent. If anyone begins too low, he shall raise it at his own pleasure. And if anyone offers the chant higher than is fitting, the cantor shall lower it.

The cantor, for transgression of falsehood and negligence of office in the choir, shall pull up the boys’ ears, tear their hair, and beat them with his hand.

The cantor shall correct the negligent in the choir.

When he intimates to anyone to sing, that brother must bow to him.

On feasts celebrated in copes, the precentor and succentor shall distribute copes through the choir.

The cantor may without reproof look into the books at the canonical hours and at masses, except the books assigned to the office of mass.

Whenever the cantor holds the choir, he shall have a certain dish from the kitchen besides the common one.

On feasts celebrated in copes, one of the brethren, at the cantor’s warning, shall bring the festal staves into the choir, and the cantor shall distribute them to the fellow singers.

Out of the revenues assigned to the cantor, the cantor shall provide parchment, ink and all things necessary for the preparation of the convent’s books.

The cantor shall renew the presses of the boys, of the youths and the others in which the convent’s books are laid up, shall repair broken ones, provide the covers of the library’s books and mend the books’ breakages.

If there is a scribe writing outside by the abbot’s and cantor’s disposition for the church’s advantage, the abbot shall provide bodily food and the cantor the wages of labour.

The cantor shall provide the boards which are to be read in chapter; the sacrist shall give two pounds of wax yearly for the repair of the boards.

On the chief solemnities the cantor must write the boards, or another asked in his stead must minister.

When the cantor begins the antiphon at Magnificat and at Benedictus, the sign being made before and behind, the boys must bow.

On all feasts except the chief solemnities the reader of the martyrology shall write the board in chapter.

Whichever writes the board, the cantor shall provide before chapter; this is not lawful for any other except the succentor. If anyone looks at it, he shall be called to account.

On the anniversaries of brethren the reader of the martyrology shall, by the cantor’s warning, pronounce the disposition in chapter as the cantor has disposed it.

On the chief anniversaries, three days before the pronouncement, the cantor shall intimate to the cellarer and cook. Likewise at the abbot’s annual pronouncement to the abbot, and on the anniversary day of his taking of office. At the bringing forth of the cook’s sentence the cantor shall inform the cook and cellarer in the same way.

The cellarer shall provide mead in the convent and festal bread; and the cook one honourable dish of fish.

On all chief anniversaries the precentor with the succentor, or with more, according to the anniversary’s requirement and the cantor’s disposition, shall sing the ninth responsory.

On the chief solemnities the cantor shall provide someone who knows how and is able to minister of the office of the Gospel. Likewise for the reading of the epistle, if those who are set down in the table are by no means fit to minister.

On feasts celebrated in copes and in albs, whoever celebrates mass in the convent, the cantor shall pronounce Gloria in excelsis to the priest; he shall mark beforehand the gradual and the rest, as the day requires.

Whenever the four cantors are to be vested for vespers, they shall be vested by the cantor’s warning and prudence. On other feasts the weekly cantors without the cantor’s warning. If anyone sits at mass, at the cantor’s warning he shall rise and bow.

At the burial of any brother his name must be inscribed in the martyrology by the cantor’s providence; parchment for the preparation of briefs for the dead must be provided by the cantor.

If anyone writes negligently, the cantor may call him to account and reprove him.

Briefs must be assigned to the cantor, and delivered by the cantor to the almoner.

As often as briefs of burial are brought to us and an agreement is made between us, the names of the dead must be inscribed in the martyrology by the cantor’s prudence.

Of every agreement also formed and granted in chapter the cantor shall provide the office of burial when he sees it expedient.

On all feasts on which there is a procession the cantor shall order the procession, and at the choir door shall pair companion with companion; for the ordering of the procession he shall transpose monks from choir to choir.

If anyone walks in the procession tardily or quickly, preposterously or aslant, the cantor shall order it.

The succentor may not order the procession when the cantor is present, but he may when the cantor is absent.

The things to be borne at the procession shall be borne by the cantor’s warning.

At the procession to meet a dead man all shall proceed by the cantor’s warning; if anyone does not proceed, he shall be called to account.

By the cantor’s disposition the annual shaving days shall be appointed. And so by custom, from Easter until the feast of All Saints (1 November) there must be shaving days continuously in a round of fifteen days; from the feast of All Saints until Easter in a round of three weeks.

If anyone, prevented by sickness, goes to the infirmary by the chapter’s leave, of whomsoever’s weekly officer he is, the cantor shall take charge. Likewise he shall take charge if anyone has gone anywhere with a blessing. If anyone has gone anywhere on his own business and ought on the way to have discharged his weekly office, three weeks not being elapsed, on his return he is to be set down in the table for the discharging of that same office, the cantor shall provide; and of the lesser things he shall be absolved.

If anyone labours long under infirmity in the infirmary, he shall not be set down in the table for that office in which he has meanwhile transgressed when he returns into the convent. The same is the constitution for monks sent or to be sent on any business of the house, and for the abbot’s chaplains sent or to be sent with the abbot and with a blessing.

By the precentor’s disposition and petition the succentor shall be appointed. Beyond the ferias he shall begin the antiphons, and when the cantor is absent he shall succeed the cantor in the choir.

The succentor shall not be set down in the table with the precentor for the twelfth responsory. For the succentor shall rule the choir, shall bring the discordant into concord, shall sing with the singers and gladden the singers.

The succentor shall begin the responsory of the return, and after Gloria Patri that responsory.

The library shall be under the cantor’s custody. All the charters of the church shall be assigned to the cantor.

If the cantor is sent or to be sent on the road, the succentor, if he is worth so much, shall keep the keys of the library. But if he is inconstant and light, the cantor shall assign the keys to the prior or subprior.

If anyone’s journey is long, he shall assign to the cantor before his setting out the library books which he has.

The cantor cannot sell, give or pledge the books.

The cantor cannot lend the books except on a pledge which is laid down of equal or greater value. It is safer to go upon a pledge than to proceed against a person. This he may do only for neighbouring churches or excellent persons.

As the convent is dissolved for want of priors, so the choir fails for want of cantors. Therefore the convent must never be without one prior, nor the choir without one cantor.

The keys of the presses in which the annual books and the books of chant are shut up shall be assigned to the succentor’s custody.

If the cantor, after the chapter’s determination, has disposed any removal from the board, he shall fully signify it to the brethren set down in, or removed from, the board before vespers; after vespers he shall set down no one in the table nor remove him.

Of the secretary #

In the same manner, order and disposition in which the cantor is chosen and appointed, the secretary (that is, the keeper of the vestry and its treasures) must be chosen and appointed.

The secretary must be mature in manners, grave in work, faithful in charge, diligent in the chastising of disciples, solicitous in the custody of those gathered together.

Whenever the secretary is free he shall be in the order, and he shall be absolved of no weekly office.

All the ornaments of the church, copes, albs, palls and all other things, he must guard; the old he shall renew, the new he shall adorn for the church’s honour.

All the church’s vessels for wine and water, and all other things in their repair and keeping, and all the monastery’s bells and all things pertaining to the ringing of the bells, he shall care for in their renovation and restoration with vigilant custody, lest any negligence come.

The relics, and the vestments of the altar, and all things belonging to the table, he shall care for above all that they may be exceeding fair, fitting and irreproachable.

The sacrist’s men must be such that the ornaments of the church may be committed to them.

On the chief solemnities the sacrist shall take care that the church is fitly adorned and stripped, that the church’s vestments are handled without harm, and that the monastery’s bells are rung honourably.

The men ministering in this must be such, and so many, that they can manfully set up and take down the vestments and also ring the bells excellently.

The ornaments of the church, or anything assigned to him, the sacrist cannot give, sell or pledge; but he may lend a small thing for a small time to his fellows.

At the dedications of altars the sacrist shall provide the wax candle, the carpet, the pallium; the cantor the office.

The wax candle burning before the high altar night and day he must provide.

Before the altar of the Holy Trinity, while matins are sung by the sacrist, a fitting light shall be provided by the sacrist. Likewise, each night while matins are sung he shall provide a light before the cross. Likewise at vespers and at the celebration of high mass.

On all feasts celebrated in copes and in albs, if it is a feast of apostles, the sacrist shall provide wax candle, carpet and pallium at vespers, at matins and at high mass before the altar of the apostles. Likewise for martyrs, confessors, virgins and the rest.

On the chief solemnities, when they begin to ring the monastery’s bells, seven wax candles must be lit before the high altar. Likewise at high mass.

Also, one wax candle before every altar round about the choir. At the canticles at least two wax candles must be lit upon the high altar; the same must be done at vespers.

On all nights of the year, before the bell is rung for matins, the customary lights must be lit in the monastery, in the cloister and in the chapter house.

Whenever it is necessary, at the competent hours and at other hours, fitting and bright lights must be lit at the door of the monastery, the dormitory and the refectory.

From the feast of All Saints (1 November) until Easter the sacrist shall provide in the refectory at the head table at least two fitting wax candles, and over every table at least two wax candles. This he shall do by custom, and at other times whenever it is necessary.

The wax candles shall be assigned under the refectorer’s custody. The residue of unburnt candles shall be delivered back to the secretary by the refectorer.

Every Saturday the sacrist shall provide one candle for the refectorer, likewise for the under-chamberlain, likewise for the boys and youths, two and two together, one ell of candle. Likewise for those subjected to sentence, whenever it is necessary.

He shall also provide a fitting light each night in the infirmary; and every Saturday for the infirmarer, for the singing of matins, seven ells of candle, and moreover a candle for the daily celebration of mass.

Whenever any of the brethren labours in his last moments, the sacrist shall provide the infirmarer with a fitting light, besides the light which he must customarily provide for the infirmary, and two wax candles, incense and a thurible.

At the night burial of monks the secretary shall provide, from the dormitory door as far as the infirmary, on either side, sufficient candles.

For the pittances, and whenever anyone dines in the infirmary, he shall provide a lamp according to the season’s requirement.

For the celebration of mass in the abbot’s chapel the sacrist shall take care to provide two wax candles.

If the abbot sets out anywhere, the wax candles in the chapel shall be left where they were first placed; and the residue of unburnt candles shall always be delivered back to the sacrist.

At the abbot’s setting out to a council the sacrist shall provide two wax candles of two pounds.

At the arrival of the diocesan, and of every bishop who is a monk, and of all excellent abbots, he shall provide two wax candles until their lying down.

For the collation, as often as the hour requires, he shall provide fitting and sufficient lights.

At the Purification of Saint Mary (2 February) the secretary shall provide for each monk one wax candle of at least one pound’s weight; and for the abbot one wax candle of five pounds.

If the abbot ministers the office of burial for a dead man, he shall have a wax candle in ministering. Likewise the prior, if he executes the turn of the abbot’s administration. Every one of the monks shall bear a wax candle in his hand.

On the holy Saturday of Easter he must provide an honourable wax candle.

For sick guests he shall provide a candle, and for everyone else who sings at the guests’ lectern.

For the searcher also, making his search in the dormitory after these prayers said before matins, he shall provide a lamp and a candle.

In winter, whenever it is necessary, he shall provide coals with a pan at the high altar for the celebration of mass. Likewise he shall endeavour to fulfil it at every altar.

At the feast of relics the sacrist shall provide for each monk a whole cake and an anaphor of wine, that is, a gallon. On the vigil, and on the day at collation, he shall provide mead and other things honourably, as on a chief solemnity, except the kitchen customs. By the secretary’s provision, fitting mats shall be laid under the altars round about the choir, and hay also, whenever it is needed.

By custom, on the vigil of All Saints (31 October) and the vigil of Christmas (24 December) hay shall be laid copiously in the choir and around the choir.

On the second feria after Palm Sunday the church shall be swept by his provision; and on the same day hay shall be laid in the choir and around the choir copiously.

On the Saturday before Advent and on the first day of Lent it shall be done only in the choir. On the second Saturday of Easter ivy leaves shall be scattered. At the four solemnities, namely Pentecost, Saint Athelwold (1 August), the Assumption of Saint Mary (15 August) and her Nativity (8 September), rushes shall be scattered sufficiently in the choir and around the choir. Likewise at the four solemnities of the Ascension, Saint John Baptist (24 June), Saint Benedict (11 July) and Saint Michael (29 September), it shall be laid only in the choir.

At the maundy on Saturdays the sacrist shall light a lantern and shall receive leave to ring the bell. The under-secretary shall carry the lighted lantern into the refectory and shall assign a candle to the refectorer; but he shall not put out the candle before the abbot or prior has gone to lie down at the head table.

Without leave asked through the sacrist from the prior who is in order, neither collation nor prime shall be rung; but when prime is rung at the dawn of day, it shall be rung without leave being asked.

The secretary shall provide the boys’ stools and the dead men’s bier.

The monks’ bier shall be lent to no seculars.

In the monks’ cemetery no secular shall be buried except by the grace and leave of the convent, the bodies of the abbey’s knights excepted. Within the bounds of the monks’ cemetery no stable shall be set up.

The sacrist shall take care that nettles and all weeds are rooted up and rooted out of the cemetery, lest a horse or any animal frequent the cemetery; for the frequenting of cattle is blameworthy where the bodies of saints are laid.

Moreover he shall carefully provide that no body is buried where the convent’s procession is directed in its order.

On the bringing in of dead knights the abbot shall have the arms and the war-horse and, if it is brought, the gold. And the silver, the palfrey and the rest brought the sacrist shall have.

A testament assigned to the altar or elsewhere by legacy shall stand.

The walls and gates of the monks’ cemetery he shall make.

Whenever a dead body is received, a pallium shall be laid over the bier, a sheet being placed under it. That sheet shall be assigned to the sacrist. The sacrist shall carefully provide that no contention arises over the dragging of the sheet before the convent. If the sheet is borrowed for a poor man to the dead man’s honour, it shall be restored to the dead man’s parents.

It is not lawful for the secretary ever to speak with a monk or anyone else in the monastery.

Whenever anyone of the company of ministers, or coming from elsewhere, stands or sits in the convent’s sight, unless it is a reverend person, the sacrist shall remove him, except at the Nativity of Saint Mary (8 September).

The sacrist’s man shall take rushes for the church’s adorning in the dominion of the abbot, of the knights and of all others, without wrong being done to meadows or cornfields.

In the octaves of Saint Mary (22 August), and in every commemoration of her three lessons, at mass and at vespers three wax candles must be lit before the high altar; at matins up to the praises two; a third shall be lit if there is a Gospel. At the Gospel he must provide fitting wax candles and suitable incense, whenever it is necessary, in the convent and in the abbot’s chapel.

Whenever matins is rung so late that the collect at the praises can be seen and pronounced without the bringing of a candle, the sacrist shall take leave at the prayers before the step and shall lie prostrate there until the collect is begun. Afterwards, rising, he shall go to his order. If he does this, he shall be called to account neither by the abbot nor by another. Otherwise he shall be severely reproved in chapter.

On Christmas night (25 December) he shall provide in the choir sufficient candles for the two first masses, and one wax candle before the cantors holding the choir. At the first mass, at least seven wax candles before the high altar and at least two upon the altar. At the second mass, three wax candles before the altar and none upon the altar.

He shall foresee that all the lights are fitting.

Before the sound, and before prime is rung at daybreak, the church doors shall be opened. As the convent goes to dinner they shall be barred until vespers.

If any novice is girded with a sword by the abbot or by another within the posts of the court, he shall offer the sword upon the altar and shall redeem the sword from the sacrist as he can.

For the rogation procession the sacrist shall provide the way before the chapter, that the procession be disposed providently and religiously, lest the way be muddy or watery. The sacrist shall report the place of the journey to the cantor. The cantor shall pronounce the place in chapter, and afterwards it shall be in the abbot’s and prior’s disposition.

If any of the convent cannot undertake the journey, leave having been taken in chapter, he shall ask leave to remain.

However many of the convent remain shall go before with the procession as far as the church door; then returning into the choir they shall ruminate the psalms until the convent returns.

On the convent’s return, however many remained shall go out to meet the convent at the door, as it is written, Go ye out to meet Christ the Lord.

Wherever mass is sung outside, when the Gospel has been read through, the cellarer and the cook shall go back by the prior’s leave; which is lawful for no other.

By the secretary’s providence and disposition the banners and the reliquary coffers shall be borne honourably before the convent, and the sacrist shall solicitously provide that a woman’s hand presume not to touch them.

The sacrist shall have all the wax of all the mead brought into the monks’ store-room, except twenty sextaries assigned to the abbot. The mead-keeper shall receive from the secretary a penny on every rendering of wax of two sextaries; likewise on the rendering of the abbot’s wax, from the abbot. At the Purification of Saint Mary (2 February) the sacrist shall give the cellarer one pound of wax, or a wax candle of one pound.

He shall provide sufficient wax for the face-cloths of the dead.

At the maundy on Saturdays he shall provide two great basins.

The sacrist shall have daily provender for his palfrey from the granary, and at the feast of Saint Martin (11 November) five hides from the larder. The sacrist’s ministering man, who also cares for his horses, must dine with the court servants.

For the making of wax candles he shall have a piece of lard from the larder.

The choice is given to the secretary that an under-secretary may be appointed to his assistance.

When the secretary is absent, the under-secretary shall bear his turn.

He shall commit his keys to him on any setting out of his.

The copes and albs and all the church’s ornaments he shall procure under himself.

If anything is sewn awry, or anything ruined or ripped, he shall minister vested.

Wheat from the granary, as he chooses, he shall take with his servant for the making of oblates whenever he sees it expedient.

The under-secretary shall customarily go out of the refectory before the convent at dinner, so as providently to take care that no negligence occur in the ringing of the bell.

The secretary may have with the under-secretary one fellow for consolation.

He shall provide vestments in the abbot’s chapel, in the infirmary chapel and in Saint Vincent’s chapel.

On all feasts celebrated in copes, seven wax candles must be lit at mass and at vespers; at matins four, up to the canticles. At the canticles three shall be lit, and then they shall burn throughout the praises. Likewise at mass and at vespers the wax candles, lit continuously, shall burn until all is completed. In albs, at mass and at vespers, by the aforemarked order, five wax candles must be lit; at matins three, up to the canticles. And at the canticles two shall be lit, and in the aforesaid order they shall burn throughout the praises. On feasts of twelve lessons, at mass and at vespers, three wax candles must be lit; at matins two, up to the canticles; at the canticles a third shall be lit, and in the order above all shall be completed.

On the chief anniversaries three wax candles shall burn at mass and throughout the vigil. On the anniversaries of Faritius and Vincent seven wax candles at mass and at the vigil. On the anniversaries of Walkelin and Ingulf five wax candles. And on the anniversary day of any abbot who closed his days at Abingdon and rests within the monastery walls, on the day of burial four wax candles must be lit round the square of the mausoleum, at mass and at the vigil, and they shall burn at mass and at the vigil until it is passed.

On all chief solemnities four wax candles must be lit for the procession, and so borne to the procession.

On all feasts of twelve lessons, whatever solemnity it is, three wax candles must be borne before the priest at the mass of that solemnity; at the morning mass, one wax candle. If the morning mass is on the fast day of the solemnity’s day, two wax candles must be borne before the priest; at high mass, one wax candle.

At the morning mass and at high mass one wax candle must customarily be borne, the wax candle burning night and day before the high altar not being extinguished.

On the anniversary day of a burial, if the monastery’s bells are rung, two wax candles shall be lit before the high altar; the customarily burning wax candle shall not be extinguished.

On all feasts celebrated in copes three wax candles shall burn before the high altar at all the canonical hours.

The secretary and the under-secretary may lie in the monastery, which is not lawful for others, except by the abbot’s or prior’s precept or leave.

On every solemn vigil after compline the under-secretary shall carefully provide two mature brethren to bear incense and a thurible with him; and he shall bear the holy water, whithersoever in the chapter house, in the dormitory, anywhere in the dormitory, censing abundantly. Likewise into the infirmary, the refectory, the store-room and the abbot’s chamber.

A washerwoman of the church’s ornaments he shall hire at a yearly recompense of twenty shillings.

Two servants the sacrist shall hire, at a recompense of five shillings each. Those two shall have full victuals in the court by the same provision as the other servants.

The third secretary shall have two acres of the abbot’s demesne in Wachanesfeld, one live ram at Christmas (25 December) and five ambers from the granary, like the other court servants.

The fourth servant shall have victuals in the almonry, the servants of the tailors’ shop caring likewise. He shall also have the sacrist’s old fur coat and old shoes. To each of the three secretaries he shall give old shoes for the night and festal ringing of the bells.

The servant of the hearth shall continuously, in a round of fifteen days, clean the spittings under and near the benches, and shall take care to lay suitable hay there copiously by the master’s distribution.

Of the chamberlain #

The institution of the chamberlain is like the institution of the cantor and the secretary; in wisdom, learning, religion, maturity and all honesty of manners.

The chamberlain shall be absolved of every weekly office by reason of his inward charge.

On feasts celebrated in copes and in albs, and on Sundays, and whenever he is free, he shall be in the order.

The chamberlain shall provide yearly twelve coverlets, each valued at ten shillings, and twenty hoods. All which are to be given in order; first to the abbot, then to the prior, afterwards to everyone else sitting in order by rank.

Moreover he shall provide yearly for each monk a fur coat before the feast of All Saints (1 November); and likewise of the coverlets and hoods he shall show the abbot yearly two fur coats, a cowl and a tunic.

He shall provide for each monk yearly shoes, and two pairs of stockings at the vigil of All Saints (31 October). Likewise at Easter, for each, laced shoes and two pairs of stockings.

The chamberlain must therefore take care not to permit patches to be put upon the shoes, nor ever have any garment pieced. For as a face is disfigured by dirt laid upon it,

All garments necessary for the body he shall provide as the pressing of the season requires.

Whenever garments are given, the old ones must be delivered back to the chamberlain.

He shall provide five lights each night in the dormitory; one in the abbot’s chamber if the abbot is present, and for every person in orders: abbots, priors, bishops if they are monks, monks, regular canons, and portionary monks also.

At the maundy on Saturdays, at the shaving, at the lavatory when the lavatory is frozen, he shall provide basins. Moreover, towels at the maundy, wipers at the lavatory, and soap at the shaving.

For every chant book, namely the antiphoners and all the others assigned in the convent, he shall provide covers.

Three times a year, namely at Easter, at Christmas (25 December) and at the Nativity of Saint Mary (8 September), he shall procure the use of the baths for the recreation of bodies.

At a novice’s admission the garments must be assigned to the chamberlain and laid up under his custody, without any distribution, until he is professed.

For the loss of a knife, a comb, razors or the like, it is incumbent on the chamberlain to restore with satisfaction.

By custom he must provide the novices with razors and towels.

On Christmas night (24 December), as the time requires, he shall procure warm water, basins and towels for the washing of hands.

The servants of the tailors’ shop and the wash-house shall minister of the making of fire. The woodman shall provide wood in the store-room.

The servants ministering in this ministry must have a flagon of beer.

As all idleness is liable to reproof, so is labour recompensable by like reward.

In the dormitory he shall provide beds, and straw for the beds, rods, ringers and stools.

The chamberlain may search the beds in the dormitory so as to drive out a needy brother.

No one may move garments from bed to bed without the chamberlain’s knowledge.

The giving of the place belongs to the prior, the removal of the bed to the chamberlain.

For the brethren’s footwear he shall provide grease twice a year, namely at Christmas (25 December) and at the Nativity of Saint Mary (8 September).

At the untying of the sick he shall provide new cloths, and for the dead a face-cloth.

From the feast of All Saints (1 November) until Easter, warm water shall be provided for the washing of hands and feet by the chamberlain’s providence, and on the day of the Preparation before the refection, the church office being finished.

A gift, or one to be given, laid up in chapter and known by none, shall be deposited with the chamberlain. If by chance gold or silver is found, it shall be delivered to the secretary; and precious stones found and recognised by none shall be assigned to the secretary.

If anyone becomes a monk by the abbot’s disposition and the chapter’s assent, necessaries shall be provided by the chamberlain, if by chance he who becomes a monk is seen to be in want.

For brethren sent on the road the chamberlain shall provide cloak and saddle and other things expedient for the journey, but not likewise for the abbot’s chaplains or the obedientiaries.

On the day of the Lord’s Supper at the maundy he shall bring in the poor with the almoner and the porter; first the needy parents of the monks, then clerks and pilgrims, to give each three pence.

In the tailors’ shop four principal masters shall minister; the master of furs, the master shoemaker, the master cutter, the procurator of the tailors’ shop, and five second servants, besides the master of the wash-house. For each, as his ministry demands, he shall procure necessaries: needles, knives, shears, hoops.

The appointment of the under-chamberlain shall be at the chamberlain’s pleasure.

The under-chamberlain must be present at mass, matins, compline and all the canonical hours, the chamberlain being present.

The under-chamberlain shall procure basins, towels, wipers and the rest for the maundy on Saturdays, lest any negligence come.

By the under-chamberlain’s warning the monks shall proceed to the use of the baths.

The wash-house servant shall carry and carry back the brethren’s garments to the dormitory, the under-chamberlain attending. The servant shall count the garments in the under-chamberlain’s presence when he carries them, and likewise when he carries them back. None of the tailors’ shop servants shall presume to go into the dormitory except led by the under-chamberlain.

Whenever cowls, tunics, shoes, stockings, hose, footwear, cassocks and other customary things are distributed, they shall be distributed by the hands and providence of the under-chamberlain; the shoes shall be given first to the boys, the youths, the novices, and last to the priors.

If cowls, tunics or shoes are cut or sewn inordinately, the under-chamberlain shall be called to account; as all things are blameworthy unless orderly arranged.

All the old garments shall be under his custody.

The under-chamberlain may give girdles, sheaths, straps, head-coverings for combs, and footwear.

At the admission of novices he shall provide warm water and towels and other necessaries; he shall receive the novices’ garments and shall nowhere distribute them before the profession. He shall prepare the novices’ beds on the first day of admission.

When the chamberlain is absent, the under-chamberlain may, leave having first been obtained from the prior, grant the use of the baths.

He shall light the lights in the dormitory at dusk and put them out at daybreak.

At the feast of All Saints (1 November) he shall have two pairs of shoes, at Easter two pairs of laced shoes. He shall also provide wax for the waxing of thread.

The chamberlain shall provide lanterns for the boys, youths and those under sentence.

On the day of a monk’s burial all the garments shall be the chamberlain’s; and whatever is better and more honourable, whether fulcrum, coverlet or cassock, he shall give for the use of guests. And to the infirmary men, according as they have laboured over the sick man, he shall give a fur coat or something else, as it is written, Thou considerest labour and sorrow. (Ps. x. 14.)

The chamberlain shall have corn from the granary, salt from the cook and beer from the store-room, for the dressing of furs, for the salting of hides and for ink.

The chamberlain shall have provender for his palfrey from the granary, and victuals for his servant from the hall.

The feast-days after Christmas shall have two shillings by the chamberlain’s distribution.

If the chamberlain is to go to a fair, provender and hay from the court shall be for all the horses to be taken with him.

The freemen of Anney shall go with him by his warning at the price agreed. If the fair is at Winchester, the men of Welford shall do it.

At the abbot’s maundy on the day of the Supper, when the convent dines, he shall procure towels, wipers, basins and warm water, carried by the tailors’ shop servants into the abbot’s chamber.

The chamberlain, having received pence from the hands of the abbot’s chamber-servant, shall distribute to the men lying down for the maundy.

The master shoemaker, having received the shoes from the hands of the abbot’s chamber-servant, considering the person of each poor man, shall provide small shoes for the small and great for the great; then he shall assign the same shoes to the abbot, and afterwards to the monks ministering with the abbot.

For the maundy of the Lord’s Supper forty shillings from Tadmerton are assigned to the chamberlain. He shall take care to expend upon it out of his own as much as is necessary. The residue, whenever it happens, shall be subjected to his own power and disposition.

The chamberlain and the under-chamberlain, the one on one side of the cloister and the other on the other, shall distribute three pence to each monk one by one, then the monks to the poor.

By the chamberlain’s warning the provost of Laking shall bring clay to the tailors’ house.

The chamberlain shall render thirty-one shillings yearly to the cook; the cook in recompense shall find for the cellarer out of these pence three sextaries of honey and a farthing yearly.

The chamberlain shall be set down in the table at the mass of Saint Mary, for the dead, for the thirtieth day.

For the brethren’s use of the bath the chamberlain shall hire a servant to procure the administration of the bathing with the wash-house servant. For that and in that administration that servant shall have two loaves and beer from the hall, and victuals from the larder.

The master of the wash-house shall have, by way of yearly recompense of his administration, two acres of wheat-land of the tithe of Sutton, and daily the monks’ bread with beer, by the distribution of victuals, and a ram at the Lord’s Nativity (25 December). His fellow, in the same administration, shall have two acres of the same tithe of Sutton, and five ambers assigned to the other servants from the granary, and one ram at the Lord’s Nativity (25 December).

Every servant of the tailors’ shop shall yearly have an old fur coat and old shoes at the feast of All Saints (1 November), and at Easter laced shoes by the chamberlain’s distribution, and at the feast of Saint Michael (29 September) two shillings in recompense of labour, two excepted, namely the master shoemaker and the master furrier.

The master shoemaker shall have in Marcham four acres of the demesne, and from the hall the food assigned to the other servants, namely two daily loaves with beer and the distribution of victuals, and at Christmas (25 December) a fresh gammon.

The master furrier shall have two acres of the demesne of Barton, and in the almonry the victuals assigned to like servants, namely half a monk’s loaf daily, with beer and the exhibition of victuals, and a ram at Christmas (25 December).

The master cutter shall have two acres of the demesne of Barton, and two shillings from the chamberlain, and victuals from the hall, by the same recompense as the other servants.

The procurator of the tailors’ shop shall have three shillings by the chamberlain’s distribution as yearly recompense of hire, and every Sunday in recompense a pennyworth of victuals, and by the month’s exhibition one penny for the buying of tow, and five ambers from the granary, and at Christmas (25 December) one ram, following the others’ distribution, and three halfpence from the abbot in retribution of the offering. At Easter likewise.

He shall procure all the lights distributed by the chamberlain, and shall lie each night in the tailors’ shop. All the tailors’ servants their yearly.

Of the cook #

The fourth institution of a weekly officer is the institution of the cook; he must therefore be chosen and instructed by the abbot’s disposition and the chapter’s assent. The cook must be humble of heart, kindly of soul, abounding in mercy, sparing to himself, liberal to others, a comfort of the sorrowful, a refuge of the sick, sober and God-fearing, a shield of the needy, the father and patron of all in the congregation, imitating the Lord who says, Let him who ministers to me follow me. (John xii. 26.)

The cook shall be absolved of every weekly office except the celebration of high mass. He shall be set down in the table at the mass of Saint Mary, for the dead and for the thirtieth day.

On Sundays and on all feasts celebrated in copes and in albs he shall be present at matins, vespers and processions, if he is free. He shall never be absent from chapter unless he is otherwise engaged, as it is written, Let the old with the young praise the name of the Lord. (Ps. cxlviii. 12.)

At matins, on account of the day’s weight and heats, it is brought to him by appointment.

He may leave the dormitory before the bell.

When the three prayers have been said at daybreak and mass celebrated, he shall visit the sick, how they fare, what they desire, diligently enquiring. He shall offer words of consolation, that he may procure for each, as the infirmity requires and the will supplies, necessaries, as it is written, It was distributed to every man according as he had need.

The cook shall possess the vill of Abingdon as lord, freely and quietly, and all other vills assigned to the kitchen, namely Shippon, Wischelee, Winkfield, and all else pertaining to the kitchen.

Every emolument of entry or of relief which proceeds from the manors assigned to the kitchen is delivered to the cook, the abbot’s claim or counter-claim being excluded. If any difficult cause is to be aired, it is first to be referred to the abbot, and is to be handled with his counsel and help. The cause shall be handled by the abbot that it may look to the cook for the sake of the emolument; for he to whom the damage looks, to him the emolument also looks.

The abbot may not, the cook not knowing and the convent unconsulted, contract any covenant over the manors assigned to the kitchen.

On all chief solemnities the cook shall minister in the refectory; and on whatever day of a solemnity it falls, he shall provide three honourable dishes of fish and pies, the customary dishes excepted.

At the three solemnities, namely Christmas, Easter and Pentecost, the abbot shall be set down in the table for ministering in the refectory, the cook likewise, and after the abbot; then all the reeves and obedientiaries shall be named, the chamberlain excepted, then the servants in order. The priors, the abbot and all the rest shall receive a blessing on entering.

The cook and all the rest must receive a blessing on going out, but the abbot not at all.

In the same manner and order as the prior dines at dinner on the right side of the high table, the cook shall dine on the left side at the servants’ refection.

The blessing for reading shall be given by him, leave to dine and to drink shall be asked of him. After dinner, of whatsoever order he is, he shall keep the prior’s order, going last after the servants.

When anyone dines at the servants’ table, the abbot coming up shall dine at the table. The cook, dining in his order, shall visit every one of the servants no less with one dish; for a change of place is no alteration of dignity.

By his petition and disposition a fellow for consolation shall be assigned to him. Always one of them must dine with the convent at his own disposition, or minister with the ministers.

The cook may go round the tables at dinner, so as to drive out the want of the sick and needy by a change of dishes. But if he goes round for the sake of prying, he shall be reproved, as it is written, Be instant in season, out of season. (2 Tim. iv. 1.)

He may dine before the convent, and he must have daily victuals from the store-room as one of the ministers.

The cow-keeper shall be subject to the cook; if he ministers ill of the cow-keeping, it is incumbent on the cook to amend it.

The cook shall provide salt for the abbot’s table, salt for the infirmary, in the refectory, on Sundays for the blessing of salt in the monastery; (at the feast of Saint Martin (11 November) for the brining of the pigs fed in the court, salt in the larder) salt in the bakehouse for the monks’ bread.

For this reason the cook shall provide salt for the abbot’s table and for the brining of the pigs fed in the court. The abbot shall send pack-loads from Dumbleton to the vill of Wick, and shall give the salters a load of wheat and one cheese of (blank) price.

The men of Dumbleton shall carry the salt into the monks’ kitchen, and with the same salt he shall provide for the abbot’s table, for the brining of the pigs fed in the court, salt in the larder and salt in the refectory.

At the two anniversaries, namely of Faritius and Vincent, he shall provide in the refectory for each monk an oenophorum, that is, a gallon of wine, and honourable dishes of fish, the commons and other customary dishes excepted.

At the other two anniversaries, namely of Ingulf and Walkelin, two honourable dishes for each monk and a caritas of wine. For they are worthy of honour and commendation by whose industry and deliberation the church’s possessions have been enlarged.

At the two aforesaid anniversaries, namely of Faritius and Vincent, the refectorer shall have a full bowl of wine, the commons excepted; a full bowl shall also be filled for the prior.

On the more solemn feast of Saint Peter (29 June) the cook shall provide all the customary things of a chief solemnity, namely three honourable dishes at dinner, the customary dishes excepted, and pies, and oblates at supper.

At the feast of Athelwold (1 August) and of Saint Swithun (15 July) three honourable dishes of fish and a caritas of wine, pies excepted, and oblates at supper and the other customary dishes.

To every monk from elsewhere, to every monk returning to the convent on the first day after the trouble of sickness, to every monk returning from a distant journey, he shall expend one dish, the commons excepted.

On all feasts celebrated in albs, and on all chief anniversaries, he shall set one dish before the customary dishes.

What are the two pittances yearly indulged to the monks for refection, of which each man must dine three days? One is before Advent, the other before the enclosure of Alleluia; the cook shall provide at dinner four honourable dishes, at supper two.

Whosoever dines in the prior’s place shall be visited with two or three or more dishes, the commons excepted, which he can pass along the table.

For the monks continually remaining in the infirmary he shall procure one dish daily, the commons excepted. Likewise for the boys in the refectory.

If anyone is unwilling to dine there out of religious scruple or bodily trouble, he shall have three dishes of fish for three days in the refectory. For the want of all must be considered, and mercy bestowed upon all.

Every day of the year he shall procure for the poor men’s maundy one dish of pottage and another of meat; by interchange it shall be repaid to the poor, as it is written, What ye would that men should do to you, do ye even so to them.

He shall recompense the abbot seventeen shillings for the bacon assigned to his kitchen.

For the bled, on the first day of the bleeding, it is incumbent on the cook to provide four raw eggs; on the morrow two honourable dishes, meat excepted; likewise on the third day.

Every day of Lent, and for two days before the laying on of ashes, he shall procure five herrings with pottage and meat for the poor men’s maundy.

He shall have provender and hay for his horse and victuals for his servant by custom.

He shall restore to his successor everything found in the kitchen.

On all feasts celebrated in copes, and at the two anniversaries of Saint Faritius and Vincent, he shall exhibit two pence and one dish to the kitchen men.

The cook must be instituted and deposed in chapter, and receive and restore the keys. Likewise all the obedientiaries.

Of the cellarer #

By the abbot’s disposition and the counsel of the prior and the elders the cellarer must be chosen, but instituted in chapter.

The cellarer must be provident in asking, humble in answering, profuse in giving, sober in abundance, endowed with all honesty and religion; as it is written, Let us live soberly, righteously and godly in this present world. (Tit. ii. 12.)

The cellarer shall be free of no weekly office; he shall be present at matins, vespers and prime rung at daybreak; but on account of the day’s weight and heats it is brought to him of the masses, of compline and of the other hours.

On all feasts celebrated in copes and in albs he shall be present at high mass until the Gospel is read. Likewise every day of Lent, until the offertory verse is sung. So all the others too.

At the procession, after dinner, he shall follow the convent in procession for the giving of thanks; so likewise all the others, the under-secretary’s remission excepted.

After compline a flagon of beer shall be assigned daily to the refectory by the cellarer. This he shall do so that if anyone remaining lawfully after compline wishes to drink, he may drink. The residue of the beer shall be delivered back to the cellarer on the morrow.

From the feast of All Saints (1 November), whenever it is necessary, he shall provide a light in the store-room. Whenever guests or others dine late, the cook shall provide a light for the ministers in the kitchen, that they may minister honourably.

Every day of the year he shall provide the servants, the reader and the cook with a mixed dish, bread and beer; likewise daily, for the poor men’s maundy, three loaves and three flagons of the beer which the convent drinks.

For the bled he shall fill their bowls on the morrow and third day of the bleeding, and shall refill them at dinner. If the bled dine twice at supper, half a loaf shall be expended on each bled man, if the convent dines once.

The cellarer must not refuse the hosteller bread and beer by custom when he asks for the use of guests; likewise on the monks’ licensed journeying, nor must he refuse another asking by dispensation when need presses. If the cellarer refuses to give, he shall be called to account.

For the portioners he must procure daily half a loaf and a bowl of beer, in a round of fifteen days.

For the cook he shall procure ten loaves daily, but every day of Lent thirteen loaves. Likewise in Advent, when the convent is not fed on bacon. In the store-room the balance and weight shall be continually kept, that the cellarer may weigh the bread daily and take care that the bread weighs five marks. If it is of less weight than five marks it shall be refused.

The keys of the ale-house, by which ale is strained into the store-room, shall be under the cellarer’s custody.

For the condiments he must provide beer in the convent whenever it is necessary.

Every Saturday he shall give the washer of the lavatory one loaf.

Before the drink of each monk’s new bowl, the beer must be poured in by his servants, the cellarer dispensing.

For the tempering of ink he shall offer the cantor of the better beer.

Honey for the mead to be poured over the pottages in Lent he shall provide to the cook.

To none asking considerately for bread and beer must he refuse; as it is written, Give, and it shall be given to you. (Luke vi. 38.)

The ale-vats, the caritas vessels, the receiving vats, the vat-stands in the bakehouse brewhouse; from the feast of All Saints (1 November) until the Purification of Saint Mary (2 February), whenever it is necessary, he shall provide lights.

At pittances, at dinner, after dinner and after compline, beer shall be poured copiously by the cellarer.

The cellarer shall vigilantly provide never to lie down before the abbot’s or prior’s lying down.

He shall take care to repair the water-skin and the skin’s chain and the bowl’s chain.

For the washing of the cloths which are over the books in the choir, whether before Christmas or Pentecost or the feast of Saint Mary (15 August), if there is need that they be washed, the cellarer must offer the precentor one loaf and one bowl of beer, and the cook must provide one commons.

Of the refectorer #

The institution of the refectorer is not like the institution of the cellarer. The refectorer must be robust of body, rigid in order, notable in religion, munificent in honour, extirpating disorders, loving all with an even balance.

He shall not be absent from matins or prime except lawfully. He shall be absent from the morning mass and terce for the cutting and setting of cheese, and from prime when it falls to the receiving of cheese.

He shall be present at high mass until the Gospel is read; the Gospel read, he shall go out. He shall be absent from sext, likewise from none, when the servants dine at the ninth hour. He shall not be absent from vespers. Likewise he shall not be absent from compline, except for the presence of guests or of the bled.

If guests arrive at the hour of compline, the refectorer, if he is at compline, shall go out. With a hood set upon his head he shall minister to the guests in silence.

He shall be absolved of no weekly office. To the sick servants, to guests, at whatever hour they dine, he shall minister.

The refectorer shall procure that bread, bowls, salt-cellars and the other customary things are ready and set before the convent’s entry into the refectory for refection; and on Sundays before the procession, for the priest’s blessing, through the workshops of the officer weekly ministering.

To each, if a monk, bread shall be set at the tables; the refectorer shall set bread and cheese with his own hands before every monk.

If the abbot dines in the convent, he shall take care that basins, water and a towel are set at the lavatory before dinner. Likewise in the refectory after dinner.

The refectorer shall pronounce to the sick guests after compline where drink has been provided, twice. After the third announcement, unless he has it in his wish, he shall not announce again.

From the store-room he shall pour drink for the sick guests twice or three or four times.

At the caritas of wine, mead or other drink, at the bell’s sound he shall arouse the brethren to the administration of the caritas, and shall ring the bell for the blessing. Likewise at the collation.

By the refectorer’s providence the wine must be received in the abbot’s store-room whenever wine must be distributed in the convent; not measuring it, but as much as he sees necessary.

At the restoration and giving of caritas on feast-days, at the first touch of the bell he shall arouse the brethren to the administration of drink, but no blessing shall be given, nor shall the ministers make obeisance before and behind after the administration. But whenever the choir is held by the weekly cantor at the restoration and giving of caritas, the bell being rung, a blessing shall be given. Likewise on anniversaries, if any dish is set after the commons.

The prior’s cup shall be set out for filling before the cups of others. But as the time requires, the refectorer shall rise from dinner to pour drink into cups not holding a caritas.

He shall provide a drinking vessel such that, filled six times, it holds a sextary. By custom a sextary shall always be distributed to six; and at every drink after collation a caritas shall be distributed between every two. And this is the measure of the caritas of the church of Abingdon.

The refectorer is above the others by one caritas. For the abbot, the abbot’s monks, the infirmary monks and the portionary monks he shall provide a caritas. For the abbot two caritases, if he dines in his chamber.

The servant who is above the others in the infirmary shall have a caritas of mead and not of wine.

Whenever the convent has an oenophorum, that is, a gallon, the refectorer shall have a bowl of wine, the commons excepted, and the prior’s bowl shall be filled. Moreover the refectory servant shall have food and a gallon of wine.

To no outsider having victuals from the store-room shall a caritas of mead or wine or any other cup be given, except at the anniversaries of Faritius and Vincent.

To every monk coming from a journey after dinner, to a guest or another, the same caritas shall be repaid as was distributed in the convent.

After the setting of victuals, the spoon of him dining at the table having been shown forth by the minister, the refectorer shall rise and gather the spoons with a spoon-vessel. The abbot’s spoon he shall bear lifted in his right hand, and the rest he shall gather with the spoon-basket in his left. But if there are two or more abbots dining at the table, one of the brethren asked by the refectorer, ministering the spoons on the left side, shall bear the abbots’ spoons in his right hand and shall gather the other spoons with the spoon-basket in his left hand.

To the sick guests, to every monk coming from a journey without a servant’s administration, the refectorer shall minister.

If the refectorer is not free, leave having been asked of the prior, another asked by the refectorer shall minister of the setting of food and drink.

In Lent, when vespers are sung before dinner, the store-room servants shall carry the beer into the refectory after dinner with the beer-vessel.

When the beer-vessel is brought in, the servants shall go out. The cellarer and the refectorer shall minister of the filling of the bowls.

If the bled or guests dine before the convent, the store-room servants may fill the bowls, but they may not minister of the setting of victuals.

If servants other than the store-room’s minister in the refectory, the refectorer shall be called to account.

If anyone is subjected to a sentence upon food and drink, the refectorer shall vigilantly take care that the sentence is not revealed to any of the servants.

Ten times a year the bowls must be washed by the refectorer’s providence, namely at the feast of All Saints, at Christmas, at the Purification of Saint Mary, at the anniversaries of Faritius and Vincent, at Easter, at the feast of Relics, at Pentecost, at the Assumption and Nativity of Saint Mary. Likewise all the cups must be washed.

By the refectorer’s providence the tables must be wiped daily by the store-room and refectory servants; and even, as often as is necessary, washed. On Sundays he shall remove the salt from the salt-cellars, and shall put blessed salt upon every salt-cellar, and shall set upon the blessed salt pure salt received from the kitchen.

On the day of the Lord’s Supper at supper, before dinner and at collation, all the bowls shall be removed from the tables and set upon a table placed below, a very fair cloth being laid over them; and fitting cloths being set over the tables, a cup filled with wine shall be set before every monk. The caritas of wine at supper and at collation, for the arousing to drink and for the blessing. The refectorer shall make no sound of a bell, but the abbot, or he who ministers at the table in the abbot’s stead.

On the day of the Supper, of the Preparation and of holy Easter Saturday the bowls shall be filled after dinner. At every caritas at collation time, he who is to ring the bowl at the chapter-house door shall bow himself. The refectorer, rising, obeisance having been made before and behind, shall bow himself at the chapter-house door, and the cups of drink shall be providently disposed. Wax candles shall be lit according to the season’s requirement, and all customary things shall be ready and set, lest any negligence come.

On all feasts celebrated in copes and on the chief anniversaries double cloths must be laid over the tables. Likewise on the vigils of the chief solemnities.

The refectorer shall provide in the refectory from the revenues assigned to him cups, bowls, cloths, mats, basins, double cloths, candlesticks, towels and salt-cellars.

If the cups are broken, they shall be repaired with silver plates by the refectorer’s care; and all other necessaries in the refectory he shall procure and repair.

On the day of the Lord’s Supper after compline the refectory shall be swept by the refectorer’s providence; and the sweeping servants must have a flagon of beer.

Whenever apples are distributed in the refectory, the orchard-keeper shall give thirty apples to the refectorer, the commons excepted; likewise of every fruit; and the refectorer shall repay the orchard-keeper a bowl of beer from the beer-vessel. He shall do likewise for the cow-keeper for two milk-vessels.

On holy Easter Saturday he shall procure ivy leaves in the refectory. To the man gathering the ivy the cellarer shall give daily half a loaf and a bowl of beer by the refectorer’s providence.

When the beer-vessel has been brought into the refectory, the beer is delivered to the disposition, custody and providence of the refectorer and not of the cellarer. The same is established of all drink and bread. Nevertheless it shall be carried into the store-room; if it is wine, into the abbot’s store-room. As the cellarer in the refectory.

The refectorer shall establish the bowls according to the differences of persons, and shall signify the order of dining.

Three times a year, namely at the feast of All Saints (1 November), at Christmas (25 December) and at Easter, he shall have five loads of straw from Barton, to be laid under the brethren’s feet in the refectory. Likewise five loads of hay to be laid in the refectory. To Culeham they shall carry hay into the monks’ store-room, and they shall have from the store-room one monk’s loaf and a bowl of beer.

Five times a year he shall provide rushes in the refectory, namely at the Lord’s Ascension, Pentecost, the feast of Saint John (24 June), and the Assumption (15 August) and Nativity (8 September) of Saint Mary. And at each of those solemnities the servant bearing the rushes shall have one monk’s loaf and a bowl of beer from the store-room.

It is not lawful for the cellarer, the almoner or anyone else to carry a bowl, full or empty, or a cup or other things assigned to the refectorer out of the refectory without his leave.

The refectorer shall be in the ale-house until the beer strained that day is carried into the store-room on the day it must be carried.

The cook shall receive the whole weight of cheese of all the food-store. And the refectorer shall weigh the cheese for his servant, for the keeper of the court and for the larderer; and as he sees expedient he shall choose for the convent, and shall set that cheese apart for the convent’s use.

The refectorer may cut two or three cheeses, and if it does not answer to his wish he shall refuse it, and the weight of the cheese shall last for a round of five days. The weight must be a weight of eighteen stones. The cheese must be cut in the larder. The cutter shall have one piece of cheese at every cutting.

At the washing of the cups the refectorer shall have a bowl of beer from the store-room.

Of the almoner #

The institution of the almoner is not unlike the institution of the refectorer. The almoner must be fervent in charity, diffuse in mercy, endowed with piety, a helper of orphans, a father of the poor, a recreator of the needy. He shall be absolved of no office in the convent, unless he is illiterate. The almoner may be instituted of whatsoever order he is.

He shall be absent from prime, unless it is rung at daybreak, for the distribution of alms, and often from terce and none also, from the morning mass and from high mass; he shall not be absent from sext unless he is detained by the distribution of alms or by some obedientiary administration. Likewise from vespers, collation and compline; when he is free he shall be present at matins.

He shall provide mats under the monks’ feet in the choir on the vigil of All Saints (30 October). Likewise under the feet of the boys and youths. Moreover he shall provide mats in the chapter house, in the cloister, in every parlour and upon the stairs mounting to the dormitory. He shall strew the dormitory twice a year; but at the Assumption (15 August) and the Nativity of Saint Mary (8 September) he shall provide ivy leaves, at Easter in the cloister and in the chapter house.

In the chapter house, in the chapel and in the boys’ school he shall procure rods of correction; in the refectory brooms, dishes, brushes and baskets.

He shall sweep yearly the walls of the dormitory, namely for three days before the Assumption of Saint Mary (15 August); he shall clean the dormitory every three years.

The almoner may go out of the refectory after the sweeping to procure alms, to expend food upon the poor and to refresh the needy.

Daily after the Gospel he shall admit to the maundy at the monastery gate three poor men whom he has observed to be most in want.

He shall receive the briefs of burial and hand them to the cantor. If they are conditional briefs, the brief-writer shall comfort the maundy. If the maundy has been expended before, he shall receive food that day in alms. Of the other briefs brought back, if the maundy has been expended before, he shall be refreshed with some eatable by the almoner.

For the maundy he shall provide bowls, basins, tables, a cloth, a towel, a bell and other necessaries.

On the day of the burial of our brethren, delay being set aside, he shall send his servants as bearers of the briefs, or shall hire others: first to Culham, then to Eynsham, Reading, Gloucester, Malmesbury and to other neighbouring churches. The briefs received from the cantor he shall send far and wide by the poor passing through.

At the burial of strangers of the household, whose faculty of possessions is least or none and whose suffrage of friends is none or least, the care of burying shall be given to the almoner.

On the anniversary day of the burial of our brethren, as many names of our brethren as are brought into chapter, so many loaves from the store-room he shall exhibit to the poor, in hope of the world to come, for the attaining of the rest of their souls.

All his own old garments he shall expend upon the poor, and shall render none back to the chamberlain, breeches and shirts excepted.

The almoner shall providently take care that a certain servant keep the common parlour, admit arriving guests honourably, and that a search be made from early morning until after compline.

Whenever our abbot or another dines in his chamber, one of the almoner’s servants shall show his presence, that he may receive the alms, that it may be done as is written, In the days of honour be not unmindful of evils; the same shall be done daily in the kitchen.

In the rogation processions two of the almoner’s servants, standing on either side at the monastery gate, shall assign to every monk a boxwood staff or another more fitting, from hand to hand. The same servants with the porter, or with his servant, shall go before the procession on either side, to clear the way of the hindrance of men and of other hindrances.

The almoner may go on the house’s business one day and return the same day without asking leave; but he shall not be absent for the space of one night unless he has asked leave.

Yearly against Christmas he shall buy cloths and shoes for widows, orphans and especially clerks, and shall distribute to them and to those whom he considers to be most in want.

If the almoner is hindered, or for any departing, by the prior’s leave some one of the brethren shall minister in his place.

By custom the almoner may not gather caritases or anything else through the tables; but whatever is handed to him through the tables he may receive and carry to the alms. But after dinner, when the convent has gone out of the refectory, he may go round the tables and destine to the alms whatever drink of the caritas remains.

But if he has laid down a cloth or a covered cup or dish, or uncovered it, or made any search, he shall be severely reproved. The diners shall send the residue of the caritas to the alms by the ministers.

Of the infirmarer #

The institutions of the almoner and the infirmarer are alike. The infirmarer must be cheerful in exhortation, humble in reproof, assiduous in consolation, endowed with religion and honesty, honey and milk under his tongue, a staff of the sick, the defender and shield of all in the congregation.

He shall be absolved of no office in the convent, except that on feasts celebrated in copes he shall be set down in the table at the lesson, at the respond and at the antiphon.

The daily office in the infirmary being completed, he shall be in the convent at all hours, unless he bears the care of the sick, vespers only excepted.

On all feasts celebrated in copes he shall be present at matins until the praises, nor shall he be absent from vespers.

He shall lie in the infirmary continually. Those lying down in the infirmary shall receive leave of bleeding from the infirmarer.

To the brethren labouring in outlying places the infirmarer shall continually show his presence, and he shall have one or two of the convent, according to the season’s requirement, by the prior’s leave, to keep vigil with him and to minister care to the sick man, with his servants assigned to this administration through the workshops.

The infirmarer shall providently take care that the monks serving under his custody lie down orderly and keep vigil orderly, and that they keep watch as the infirmity expedites.

They shall keep silence after compline; he shall reprove those torpid in sloth.

On Sundays they shall receive the Eucharist.

The alms of the sick lying down in the infirmary shall be under the infirmarer’s custody until prime is rung on the morrow.

The infirmarer shall carefully provide that, for a chance occurrence, he has food and drink under his own custody each night. For that is commendable providence by which all negligence is shut out.

For the monks continually lying down in the infirmary, and dining or drinking late, whenever it is necessary, he shall provide a light.

The infirmarer shall customarily visit the abbot’s kitchen and the monks’ kitchen daily, that he may take for the use of the sick man labouring in bed whatever he judges expedient.

If any of the servants resists, it shall be referred through the infirmarer.

The old fur coat and the old shoes of the infirmarer the chief servant of the infirmary shall have.

The abbot shall constitute such an infirmarer by the chapter’s assent that he can and must receive the sick men’s confession, for the event of a sudden matter.

He shall keep the keys of the workhouse. But when some brother is thrust into the workhouse, that brother’s master shall bear the keys, and shall lead him and lead him back according to the abbot’s and the chapter’s deliberation.

If anyone wishes to be bled by the augister, which is so called from augmenting and by another name is called ventosa, from sighing, he shall tell the infirmarer. The infirmarer shall charge the servant deputed to that administration to fulfil his work, and shall provide a candle for that administration.

The infirmary servants shall lie down and keep vigil in the infirmary nights and days, nor shall they direct their journey anywhere, by horse or on foot, the court gate being passed, without their master’s leave. For that is an unworthy administration where due dominion is. For it is unlawful for servants to rule and lords to minister.

From the revenues assigned to him he shall provide in the infirmary wood, as the season’s requirement is, coals for those for whom it expedites, as the body’s necessity asks; and above all for the portioners towels, wipers, basins for the bled, cloths over the lap of the bleeding, and a towel of haircloth for wiping the arms, and he shall repair the lavatory.

The bleeding servant shall procure the cupping-glasses, and the other servant the fans.

He shall provide moreover salt-cellars and spoons, a thurible, a candlestick, wax candles, cloths, mats before the altar, and, wherever it is necessary in the infirmary, beds and bedding for the beds. He shall always store two basins and a towel for the necessity and cause of the brethren’s anointing, and two other basins and a towel for the use of the sick labouring in bed.

He shall provide moreover tables in the infirmary refectory, and also the board to be beaten at a dead man’s burial.

He shall clean the infirmary yearly, and shall lay hay or rushes scattered.

At Christmas and at Easter he shall have straw from Barton under his care. From Barton straw shall be provided for the portioners.

He shall procure dishes for the infirmary whenever it is necessary.

And he shall have from the cook at Christmas (25 December) five, at Easter five, and at the Nativity of Saint Mary (8 September) five.

It is in the abbot’s deliberation to minister the anointing of the sick. But if he is willing to minister, he shall minister vested in alb and cope with stole and maniple by the vestry.

The abbot not being present or unable to minister, the prior shall minister vested in alb with stole and maniple.

If the prior is absent or hindered, the subprior, or he to whom the care of the order is committed, shall follow in turn of administration.

Whosoever ministers of the anointing office shall enter, where the sick man is pressed by sickness, at the upper entry of the choir to begin the seven penitential psalms, and passing through the midst of the choir, the convent answering on the other side, he shall chant the same psalms as far as the sick man.

The deacon of the morning mass shall go before the chalice, which he shall carry with two patens, the Eucharist being set upon them, with the taper-bearers, with the bearers of water, of the thurible and of the cross; all vested.

The under-secretary shall carry the chrismatory, not vested; the third secretary shall bear before him a lantern with a setting of lights, not vested.

If a persevering sickness has brought the sick man to his last end, the prior, or the subprior if the prior is not free, all care of vesting being set aside, shall take care to anoint the sick man with the brethren present, with all haste, the Eucharist being brought with him with cross and thurible.

But whenever before the sacrament of anointing the sick man has been fed with the Eucharist, he shall not be fed again the same day; because to have received once suffices for salvation; nor shall the deacon be vested, nor shall the Eucharist be carried to the sick man by anyone else.

The office over the sick man being completed, he shall be absolved by whosoever anoints him, and by the abbot if he is present; afterwards all shall return into the choir, or into the cloister, or where the hour asks.

After the anointing the men of the tailors’ shop, of the almonry and of the kitchen, one by one night after night, shall keep vigil over the sick man until he is disposed to life or to death. Every night they keep vigil they shall have a bowl of beer from the monks’ store-room.

When any brother of pious memory labours in his last end, one of the deacons shall read the Lord’s passion before him until he pays the debt of nature. Four verses also of the psalm Blessed is he that understandeth (Ps. xli.) shall be said over the familiar psalms until he recovers or is taken from the midst; and at the collect, only for the fortified sick man, Upon our sick man show forth virtue.

Of the hosteller #

The institution of the hosteller is like the institution of the others. The hosteller must be magnificent in honour, officious in hospitality, not a gossip, not a turncoat, eloquent of mouth, skilled in reason, discreet in silence, apt to be taught in speech.

Whenever he is free of guests he shall be present at masses and all hours. He shall be set down in the table at every office as one of the others.

The hosteller takes care above all that all humanity is shown to guests and diligence bestowed. For what we wish to be bestowed upon us, we must repay to others. At the admission of guests it is incumbent that guests altogether free come modestly to the monastery gate. At the lifting of the coming, at the church’s entrance, they shall sprinkle themselves with holy water, the convent sitting in the cloister or in whatsoever manner absent; they shall make a prayer in the choir for the excesses stolen upon them in the way, the convent being present; before the vestry’s altar the same shall be done.

If the convent is lying upon the benches, they shall take leave; otherwise they shall make their prayer bowing.

Afterwards the hosteller, all care having been shown, shall run to meet him, shall lead him into the parlour, and neither he nor another shall first offer the kiss of peace and love; he shall set before him words of consolation, and shall diligently enquire what manner of man he is, what his desire is and how great his faculty.

In the same manner and order as matins is sung in the choir, matins shall be sung for guests by the hosteller’s ministry, save that the thirty psalms sung in the choir according to the time are reckoned to the guests as fifteen psalms. On night vigils they are recited to the guests.

The hosteller shall bestow great care that, the guests’ matins sung, the guests lie down without delay, unless they dispose to take delay of setting out.

If prime is rung at daybreak, leave to receive a blessing at matins is granted neither to a guest nor to another, unless necessity presses; but when necessity presses, the blessing is granted, leave having first been asked of the hosteller. One of ours shall do likewise by the prior’s leave.

On the chief solemnities the guests present, if they are free, shall be present at matins; they being present, the hosteller shall go out with the guests at the praises to sing the praises, and to lie down with them.

If they are absent from matins, the verse of the invitatory being sung, the hosteller shall go out to sing matins for the guests, and the guests’ matins being completed he shall return into the choir. The same shall be done on all feasts celebrated in copes. Nevertheless by custom he must be in the choir until the canticles, and at the canticles he shall go out to sing matins for the guests, not to return into the choir.

The hosteller shall bear a continual care that guests coming receive indifferently a blessing for the excesses stolen upon them in the way. They shall do likewise on returning.

Whenever they wish to depart before daybreak, or as day grows light, the hosteller shall take the parlour keys to the prior’s bed, and shall let the guests out orderly and according to the persons’ dignity; afterwards, according to the season’s requirement, he shall bar the doors again and shall carry the keys back to the bed.

When great necessity presses, leave having been asked of the prior, a familiar blessing shall be given by the hosteller’s ministry.

When a guest asks food or drink, food or drink must not be refused him.

The hosteller shall visit the cellar, and the cellarer shall expend food and drink to each according to the persons’ differences. If he refuses to give, he shall be severely reproved.

On Sundays before the procession none may receive a blessing.

If necessity presses, he shall receive a blessing at matins, and so, for the rest of the day, lawfully and orderly depart.

At prime and at all the other hours guests not returning the same day must receive a blessing.

None shall receive a blessing of departing at vespers; the same shall be done at none rung after dinner.

For guests who are free, all things expedient for the celebration of mass shall be procured by the hosteller.

If they are unexpectedly hindered by some trouble, the hosteller, or another asked by him, shall follow the celebration of mass and shall sing all the hours by the guests’ intercession.

When a guest is brought into the parlour the hosteller shall say Bless ye; but when the presence of abbots is shown, that dignity is subjected to them. For it is incumbent on abbots to say that Bless ye, and if there is another excellent person to whom the hosteller wishes to defer, he shall sign to him to say Bless ye.

The blessing for excesses having been received, the hosteller shall go out of the choir and shall run to meet the guest, and the kiss of peace being given, with words of love and consolation entwined, the hosteller shall return into the choir at the hour.

But if he wishes the convent to dine, the hosteller shall tell the refectorer and the cook, and shall minister to the guest with the refectorer, and shall procure that his servants dine at that hour.

A guest may stay for two days, a continuation of two nights, and on the third day until he has dined. If by a chance occurrence his setting out is not expedited, the hosteller shall signify his importunity to the abbot, the prior and the keeper of the court. If he is pressed by sickness, mercy shall be indulged by the prior’s disposition according to the infirmity’s requirement. If he is cheered with health, he shall be present at matins unless he asks leave, and shall follow the convent altogether.

If anyone stays on by the special favour of the abbot or the prior, in a continued succession of days, the care of the first day’s administration shall be repaid on the other days.

If a guest wishes to be bled, he shall signify to the hosteller; the hosteller shall tell the abbot and prior, and shall have all the customary things of the bleeding, and the hosteller shall show him the care of the bleeding.

If a guest wishes to speak with any of the convent, he shall speak by the hosteller’s care, leave having been asked of the prior. None may speak with a guest without remission of leave.

A guest shall not go out of the cloister unless leave is given by the hosteller, or he shall go out led by him.

If a guest wishes to speak with his servants within the posts of the guest court, the hosteller shall send them word by the parlour-keeper. If they pass through the court gates for the sake of hospitality, he shall do likewise by the porter’s administration.

When a transgression of silence or a great disorder is formed by a guest, the hosteller, the offence being discovered, shall refer the matter to the prior, and by the prior’s disposition the guest shall make stay until the chapter of the morrow.

Mention being made of the order, he shall be sent word, and shall be called to account by the prior. The emendation made according to the disposition of the prior and chapter, obeisance before and behind being made at the step where he made his entry, he shall go out.

The hosteller shall not bring guests to collation before the determination of the first verse. The collation being ended, he shall light a lantern as the time requires. At the return from the ended collation he shall await the guests before the chapter-house door with a lantern.

Afterwards he shall lead them into the parlour, and shall provide a light according to the season’s requirement. If the refectorer has marked out the drink late, the hosteller shall go before the guests and shall foretell the refectorer the time and the hour.

Afterwards, by the guests’ wish, he shall refresh them with a libation of drink once or twice. Then, as it is disposed in chapter, in the same order as compline is sung in the choir it shall be sung for the guests.

If a guest comes before dinner, he shall indicate to the refectorer of what excellence and what order he is; and so he shall be seated higher or lower according to the excellence of his person.

As he is to dine with the servants, he shall signify beforehand to the refectorer and the cook before the entry into the refectory.

If his coming is so late in the convent’s dining that he cannot dine in the convent, he shall not be brought in, but shall be in the parlour until the sweeping is done in the refectory. Afterwards the hosteller shall bring him in.

The chamberlain shall provide the hosteller a lantern; but the same lantern, when the hosteller is free, he shall deliver back to those under sentence, and the sacrist shall procure the candle.

He shall have moreover, of the old shoes which are better, three pairs yearly for the use of guests lacking shoes, to put shoes upon them at matins.

At the arrival of canons the porter of the inner gate, bearing the abbot’s charge, shall signify to the hosteller; the hosteller shall lead them into the monastery and lead them back by their own wish. And the porter shall minister to them.

For the exhibition of the abbot, or of the prior, of one, or of two or three canons, a light shall be provided by the under-chamberlain at the porter’s signification.

For the reverence of an abbot of our order, or of any excellent person of monastic religion, two wax candles shall be disposed by the secretary’s care, the porter’s providence being set before it.

Whatsoever person not devoted to monastic profession, wishing to dine in the convent, shall dine at the table. After the refection he shall by no means follow the convent; but he shall remain with the prior and the hosteller, the convent having gone before.

The hosteller may drink with any person in orders for consolation’s sake, by the precept and at the person’s petition, without asking leave. He may not dine with any, except with abbots of our order or those bearing the abbots’ turn, except by grace of leave.

Of the gardener, the woodman and the workman #

The institutions which are set under the gardener, the woodman and the workman are assigned. They must therefore be grave of manners, constant in faith, truthful in speech, approved in sense, abounding in wisdom.

The gardener shall not be absent, when free, from masses, vespers, compline, matins and all the hours of the day. He shall be absolved of no office in the convent.

His fruit-bearing servants may pass through the midst of the convent, the master attending; not otherwise.

He shall have straw to be laid under and before the apples from Barton.

The cook, at the Assumption (15 August) and the Nativity of Saint Mary (8 September), shall have apples from the gardener for the orchard’s victual-store, as many as are necessary.

Every Saturday he shall have fourteen loaves of bran bread from the bakehouse, for the food of his dogs.

Before compline the gardener shall give the guests apples; after compline the refectorer, or the same fruit with which the convent is refreshed. The same is the institution of the cow-keeper.

If there are two refections and the convent is to have apples or other fruit, the prior shall have before him at each refection a basket filled with the same fruit. The gardener may have a chest in the refectory for the keeping of fruit for the use of guests and for the sake of the bled. He shall provide the fruit of apples for the poor men’s maundy.

The houses, hedges, walls and all other things assigned to the orchard round about he shall keep and make.

The orchard servant shall have his sustenance in the almonry as one of the other servants; and also yearly somewhat of the apples in the orchard. The gardener shall hire another servant, and he shall have from the hall as one of the other servants.

The woodman shall be present at high mass, vespers, compline, matins and the other hours, if he is free.

He shall provide wood in the abbot’s kitchen, the monks’ kitchen, the guests’ kitchen, in the bakehouse and in the brewhouse.

When the pressing of constraining cold requires, he shall provide dry wood to the hearth-keeper in the refectory, by the abbot’s and prior’s disposition. Likewise at the shavings, and on Christmas night (24 December) in the store-room. He shall have hay and provender for his palfrey from the court, and victuals for his servant.

The workman, whenever he is free, shall follow the convent; he shall be absolved of no office in the convent.

The workman may speak with his workmen in the cloister, in the monastery and elsewhere, no place being excepted. But he may not speak with monks or others except in time of necessity.

In summer collation shall be rung somewhat late if the workmen are at work within the bounds of the monastery.

The workmen shall have daily after dinner a certain measure of drink of the monks’ beer by the cellarer’s distribution.

The workmen shall not go through the cloister cloaked, barefoot or cloaked with a clasp, nor any others.

One of the workman’s servants shall procure the washings of all the inner workshops; and the filth of the washings shall be carried outside by his care and providence. The other filth is under the master’s care. And for this administration the servant shall have daily one loaf assigned to the court servants.

He shall have hay and provender for his palfrey from the court, and victuals for his servant.