THE ELECTION OF A NEW PRIOR
Robert the prior was at this time in a dying state; but while he was
yet alive many opinions were uttered as to appointing a new prior.
Some one, therefore, related to us, that the abbot sitting in the
choir, and steadfastly beholding all the brethren from the first to
the last, found no one upon whom his spirit might rest to make him
prior, save Herbert his chaplain. By these and similar acts the will
of the abbot was made apparent to most of us. One of us hearing this,
answered that it was not to be believed; asserting "that the abbot, a
diligent and prudent man, to such a man, a youth and almost beardless
novice of twelve years, who had only become a cloister monk four
years ago, not approved in the cure of souls, nor in doctrinal
learning--to such a one," said he, "he will never give the priorate."
Now, when the prior died, the abbot was staying in London; and a
certain person said, "A month has scarcely elapsed since the abbot
made Herbert the chaplain, sub-sacrist, and when he committed that
office to him, in the chapel of St. Nicasius, he promised that if he
could, by any means, make him prior, he would use his utmost
exertions on his behalf." Some one hearing of this, who was desirous
of making himself agreeable to the abbot and the future prior, most
urgently solicited many of us, seniors and juniors alike, that when
the opportunity presented itself they would nominate Herbert, at
least with some others, for prior. He affirmed that by this means
they would gratify the abbot, for such indeed was his desire.
There certainly were many of us, as well of the seniors as the
juniors, who asserted that the same Herbert was an amiable and
affable man, and worthy of much honour. Also, there were some--few in
number, indeed, but whose advice was more respected, and who belonged
to the wiser part of the convent--who were desirous of promoting
Master Hermer the sub-prior to be prior, as being an experienced,
learned and eloquent man, skilful and expert in the cure of souls,
who at that time had governed the cloister for fourteen years in good
discipline, an approved sub-prior, and well known. This man, I say,
they were desirous of preferring, according to that saying of the
wise man, "believe an experienced master."
But the greater number of us secretly grumbled in opposition, saying
that he was a passionate, impatient, restless, fussy and fretful man,
a litigious person, and a disturber of peace, deriding him, and
saying, "The discretion of a man deferreth his anger, and it is his
glory to pass over a transgression." Also, another one said, "This
one thing, as being a scandal, is to be much guarded against, namely,
that if the sub-prior be removed, henceforward learned clerks will
not deign to take on them the religious habit in our house, if it
should happen that any dumb image be set up, and a wooden log be
preferred in such a convent as ours." And the same brother added
somewhat more, saying that a person to be prior of our convent,
should be such a one that if any question of great importance arose
in the abbot's absence concerning ecclesiastical or secular affairs,
it might be referred to the prior, as being the highest and most
discreet person.
A certain one of our brethren, hearing these and such like things,
said, "What good is it that ye multiply so many and such sayings?
When the abbot comes home, he will do as he pleases about it. Perhaps
he may seek the advice of each of us singly, and with great show of
formality; but in the end, by allegations and by plausible reasonings
and circumlocutions, he will at last come down to the fulfilment of
his own desire; and the affair will end as he has all along
intended."
The abbot, therefore, having returned, and sitting in chapter, set
forth to us amply and eloquently enough what sort of man ought to be
appointed prior. John the third prior answered, in the presence of us
all, that the sub-prior was a worthy and fit person. But the greater
number immediately opposed, saying, "A man of peace, let a man of
peace be given us." Two of us, therefore, replied to them, saying
that a person should be appointed who knew how to direct the souls of
men, and to distinguish "between leprosy and leprosy," which saying
gave great offence, for it seemed to favour the part of the
sub-prior. But the abbot hearing this uproar, said that he would
after chapter hear what each had to say, and so proceed advisedly in
the business, and upon the morrow would dispatch it as he thought
fit.
In the meantime some one said that the abbot would go through this
formality in order that the sub-prior should be cautiously shelved
from the office of prior, as if it had been done by the advice of the
convent, not by the desire of the abbot; and so he, the abbot, would
be held excused, and by this policy the mouth of them that speak lies
should be stopped.
On the morrow the abbot, as he sat in chapter, wept sorely, saying
that he had passed the whole night without sleep, for sheer anxiety
and apprehension that he might chance to nominate one who was
displeasing to God. He swore upon peril of his soul that he would
nominate four of us who, according to his opinion, were most
serviceable and fit, so that we should choose one from those four.
Therefore the abbot, in the first place, named the sacrist, whom he
well knew to be infirm and insufficient, as the sacrist himself
testified with an oath. Forthwith, in the presence of all, he named
John the third prior, his cousin, and Maurice his chaplain, and the
before-named Herbert, all indeed young men, of about forty years old
or under, and all of them of moderate learning, and, so far as
respects the cure of souls, rather requiring to be taught than
learned therein, nevertheless apt to learn.
These three the abbot nominated and preferred, passing over the
sub-prior, and passing by many others of the seniors and elders,
experienced and learned men, some who had formerly been masters of
the schools, as well as all others. The abbot dwelt long in speaking
of and commending the person of John in many respects; but,
nevertheless, on the other side, alleged that the great number of his
relations in this province would lie heavy on his neck if he were
prior.
Now, when the abbot was about to allege the same thing concerning
Maurice (and he could with reason do it), so that in a roundabout way
he should come to make mention of Herbert, his discourse was
interrupted by one of the elders of the convent saying, "Master
precentor, you have the first voice; name Master Herbert." "He is a
good man," said he. On hearing the name of Herbert, the abbot stopped
speaking, and turning to the precentor, said, "I have no objection to
receive Herbert if you will." On this saying, the whole convent cried
out, "He is a good man; he is a good and amiable man"; and this same
thing also many of the elders testified. Immediately hereupon the
precentor and some one in alliance with him, and two others on the
other side, arose with all haste, and put Herbert in the midst.
Herbert, indeed, at first humbly begged to be excused, saying that he
was insufficient to fill such a dignity, and particularly, as he
said, he was not of such perfect knowledge that he should know how to
make a sermon in chapter in such manner as would become a prior. Most
of those who witnessed this were amazed, and for very confusion
struck dumb. However, the abbot said in answer many things to
re-assure him, and as it were in disparagement of learned men, saying
that he could well remember and con over the sermons of others, just
as others did; and began to condemn rhetorical flourishes, and
pompous words, and choice sentences, saying that in many churches the
sermon in convent is delivered in French, or rather in English, for
moral edification, not for literary ostentation.
After this had been said, the new prior advanced to the feet of the
abbot and kissed them. The abbot received him with tears, and with
his own hand placed him in the prior's seat, and commanded all that
they should pay him the reverence and obedience due to him as prior.
The chapter being over, I being hospitaller, sat in the porch of the
guest-hall, stupefied, and revolving in my mind the things I had
heard and seen; and I began to consider closely for what cause and
for what particular merits such a man should be advanced to so high a
dignity. And I began to reflect that the man was of comely stature
and of striking appearance; handsome and pleasant looking; always
cheerful; of a smiling countenance, be it early or late; kind to all;
a man calm in his bearing, and grave in his gait; polite in speech,
possessing a sweet voice in chanting, and expressive in reading;
young, strong, of a healthy body, and always in readiness to undergo
travail for the needs of the church; skilful in conforming himself to
every circumstance of place or time, either with ecclesiastics,
clerks or seculars; liberal and social, and gentle in reproof; not
spiteful, not suspicious, not covetous, not tiresome, not slothful;
sober and fluent of tongue in the French idiom, as being a Norman by
birth; a man of moderate understanding, who, if "too much learning
should make him mad," might be said to be a perfectly accomplished
man.
When I regarded these things I said in my mind, such a man would
become very popular, but "there is nothing every way blessed," and I
wept for joy, saying that "God hath visited his people; as the Lord
pleased, so it hath been done." But of a sudden another thought
occurred to me: "Be cautious in your praise of a new man, for honours
alter manners, or rather they show them. Wait and see who and what
sort of men will be his counsellors, and to whom he will give ear,
for each thing naturally draws to its like. The event will prove his
doings, and therefore be sparing in your praises."
On the same day certain unlearned brethren, as well officials as
cloister-folk, came together, and "whetted their tongues like a sword
that they might shoot privily at" the learned, repeating the words of
the abbot, which he had that day spoken, as it were to the prejudice
of the learned. Thus they said to one another, "Now let our
philosophers take to their philosophies: now is it manifest what
their philosophies are worth. So often have our good clerks declined
in the cloister that they are now declined. So much have they
sermonized in chapter that all are driven away. So much have they
spoken of discerning between leprosy and leprosy that as lepers they
are all put out. So often have they declined _musa_, _musae_, that
all of them are reckoned musards" (drivellers). These and such like
things certain uttered in ridicule and scandal of others, justifying
their own ignorance: they condemned the knowledge of polite learning,
and disparaged learned men, being very merry, and expecting great
things, which, in all probability, will never come to pass, for "Hope
of good is often deceived in its expectation."