1219-1232 HUBERT DE BURGH 187 the head of the growing national feeling against the admission of foreigners to wealth and high position in England. As a result of the disturbances of John's reign many of the barons and of the leaders of the mercenaries had either fortified their own castles or had taken possession of those which belonged to the king. In 1220 Hubert demanded the surrender of these castles as Henry II. had done in the beginning of his reign. In 1221 the Earl of Aumale was forced to surrender his castles, and in 1224 Faukes de Breauté, one of the leaders of John's mercenaries who had received broad lands in England, was reduced to submission and was banished on his refusal to give up his great castle at Bedford. As long as Hubert ruled, England was to belong to the English. His power was endangered from the very quarter from which it ought to have received most support. In 1227 Henry declared himself of age. He was weak and untrustworthy, always ready to give his confidence to unworthy favourites. His present favourite was Peter des Roches, Bishop of Winchester. The bishop was a greedy and unscrupulous Poitevin, who regarded the king's favour as a means of enriching himself and his Poitevin relatives and friends. Henry was always short of money, and was persuaded by Peter that it was Effigy of William Longespée, Earl of Salis bury (died 1227); from his tomb in Salisbury Cathedral: showing armour worn from about 1225 to 1250. Hubert's fault. In 1232 Hubert was charged with a whole string of crimes and dismissed from office. 4. Administration of Peter des Roches. 1232-1234.-Henry was now entirely under the power of Peter des Roches. In 1233 he ordered Hubert to be seized. Though Hubert took sanctuary in a chapel, he was dragged out, and a smith was ordered to put him in fetters. The man refused to obey. "Is not this," he said, "that most faithful and high-souled Hubert who has so often saved England from the ravages of foreigners, and has given England back to the English?" Hubert was thrown into the Tower, and was never again employed in any office of state. As long as Peter des Roches ruled the king it would be hard to keep England for the English. Poitevins and Bretons flocked over from the Continent, and were appointed to all the influential posts which fell vacant. The barons had the national feeling behind them when they raised complaints against this policy. Their leader was Earl Richard the Marshal, the son of the Earl William who had governed England after the death of John. Without even the semblance of trial Henry declared Earl Richard and his chief supporters guilty of treason. At a Great Council held at Westminster some of the barons remonstrated. Peter des Roches replied saucily that there were no peers in England as in France, meaning that in England the barons had no rights against the king. Both Henry and Peter could, however, use their tongues better than their swords. They failed miserably in an attempt to overcome the men whom they had unjustly accused, till in 1234 Peter stirred up some of the English lords in Ireland to seize on Earl Richard's possessions there. The Earl hurried over to defend his estates. Amongst Simon, Bishop of Exeter (died 1223); from his tomb at Exeter, showing rich mass-vestments. 1234 EDMUND RICH 189 his followers were many of Peter's confidants, who, treacherously deserting him in the first battle, left him to be slain by his enemies. Peter at least gained nothing by his villainy. Edmund Rich, a saintly man, who had recently become Archbishop of Canterbury, protested against his misdeeds. All England was behind the Archbishop, Beverley Minster, Yorkshire-the south transept; built about 1220-1230. and Henry was compelled to dismiss Peter and then to welcome back Peter's enemies and to restore them to their rights. It was of no slight importance that a man so devoted and unselfish as Edmund Rich had put himself at the head of the movement. It was a good thing, no doubt, to maintain that wealth should be in the hands rather of natives than of foreigners; but after all every contention for material wealth alone is of the earth, earthy. No object which appeals exclusively to the selfish instincts can, in the long run, be worth contending for. Edmund Rich's accession to the national cause was a guarantee that the claims of righteousness and mercy in the management of the national government would not altogether be forgotten, and fortunately there were new forces actively at work in the same direction. The friars, the followers of St. Francis and St. Dominic, had made good their footing in England. 5. Francis of Assisi.—Francis, the son of a merchant in the Tuscan town of Assisi, threw aside the vanities of youth after a serious illness. He was wedded, he declared, to Poverty as his bride. He clothed himself in rags. When his father sent him with a horseload of goods to a neighbouring market, he sold both horse and goods, and offered the money to build a church. His father was enraged, and summoned him before the bishop that he might be deprived of the right of inheriting that which he knew not how to use. Francis stripped himself naked, renouncing even his clothes as his father's property. "I have now," he said, "but one Father, He that is in heaven." He wandered about as a beggar, subsisting on alms and devoting himself to the care of the sick and afflicted. In his heroism of self-denial he chose out the lepers, covered as they were with foul and infectious sores, as the main objects of his tending. Before long he gathered together a brotherhood of men like-minded with himself, who left all, to give not alms but themselves to the help of the poor and sorrowful of Christ's flock. In 1209 Innocent III. constituted them into a new order, not of monks but of Friars (Fratres or brethren). The special title of the new order, which after ages have known by the name of Franciscans, was that of Minorites (Fratres Minores), or the lesser brethren, because Francis in his humility declared them to be less than the least of Christ's servants. Like Francis, they were to be mendicants, begging their food from day to day. Having nothing themselves, they would be the better able to touch the hearts of those who had nothing. Yet it was not so much the humility of Francis as his loving heart which distinguished him amongst men. Not only all human beings but all created things were dear to him. Once he is said to have preached to birds. He called the sun and the wind his brethren, the moon and the water his sisters. When he died the last feeble words which he breathed were, "Welcome, sister Death!" 6. St. Dominic.--Another order arose about the same time in 1220-1224 THE FRIARS 191 Spain. Dominic, a Spaniard, was appalled, not by the misery, but by the ignorance of mankind. The order which he instituted was to be called that of the Friars Preachers, though they have in later times usually been known as Dominicans. Like the Franciscans they were to be Friars, or brothers, because all teaching is vain, as much as all charitable acts are vain, unless brotherly kindness be at the root. Like the Franciscans they were to be mendicants, because so only could the world be convinced that they sought not their own good, but to win souls to Christ. 7. The Coming of the Friars. 1220—1224.—In 1220 the first Dominicans arrived in England. Four years later, in 1224, the first Franciscans followed them. Of the work of the early Dominicans in England little is known. They preached and taught, appealing to those whose intelligence was keen enough to appreciate the value of argument. The Franciscans had a different work before them. The misery of the dwellers on the outskirts of English towns was appalling. The townsmen had made provision for keeping good order amongst all who shared in the liberties,' or, as we should say, in the privileges of the town; but they made no provision for good order amongst the crowds who flocked to the town to pick up a scanty living as best they might. These poor wretches had to dwell in miserable hovels outside the walls by the side of fetid ditches into which the filth of the town was poured. Disease and starvation thinned their numbers. No man cared for their bodies or their souls. The priests who served in the churches within the town passed them by, nor had they any place in the charities with which the brethren of the gilds assuaged the misfortunes of their own members. It was amongst these that the Franciscans lived and laboured, sharing in their misery and their diseases, counting their lives well spent if they could bring comfort to a single human soul. 8. Monks and Friars.-The work of the friars was a new phase in the history of the Church. The monks had made it their object to save their own souls; the friars made it their object to save the bodies and souls of others. The friars, like the monks, taught by the example of self-denial; but the friars added active well-doing to the passive virtue of restraint. Such examples could not fail to be attended with consequences of which those who set 1 A phrase which may serve to keep in mind the medieval meaning of 'libertas' is to be found in the statement that a certain monastery kept up a pair of stocks 'pro libertate servandâ '—that is to say, to keep up its franchise of putting offenders into the stocks. |