the rocks, while the prow, hanging down, touched the waters near by. The canvas had been torn from the mast, and, saturated with water, was pulling on the sailyard so that the mast would be dragged into the water. Certain of the sailors were climbing on the rigging, others anxious over their sins were offering vows, and all were calling on the name of the martyr Thomas. Then a clearly manifest and wonderful sign was given the ship rose at the prow and settled at the stern, so that no one doubted but that the martyr had placed his hand under the prow.

A certain German pilgrim who had devoted himself to the A German service of this martyr, while on his way to Jerusalem to offer pilgrim up prayers, became ill and died, while on a vessel on the Mediterranean Sea. The sailors, in accordance with their custom, cast him into the sea on the same day, stripped of his clothing. The ship, borne on, continued on the journey which it had begun. The thing which I am about to relate is wonderful, yet I am not stretching the truth. Late in the night, behold, the man who had been cast overboard rose above the waters and entered the ship from the stern. The helmsman of the ship, who was seated near the stern, watching the winds and stars, was much astonished at this apparition, and asked whether he were propitious or otherwise, to which he replied: "I am the dead man whom you cast into the sea; the blessed Thomas has restored me to life and to this vessel. Restore to me the place which I hired and my clothes, for I am very cold." All were filled with astonishment and delight over this thing which had happened. This occurrence, received from the helmsman himself, was reported to us by a clerk of Canterbury. A certain man of Brindisi, a fellow-citizen and neighbor of the helmsman of this boat, told us the same thing in the same way.

A woman by the name of Beatrice lived in the coast regions A poor near where the marsh separates Kent and Sussex. When she woman's cow saw that a pestilence was carrying off the cattle, and by this

sudden outbreak the pastures were being stripped of their flocks, she made a vow, saying,

66

Preserve, O martyr, this one cow of mine, that it be not carried off by this pestilence. I

promise you its calf or the value thereof." She prayed and her prayer was answered, for although the rest of the animals were carried off, the murrain did not touch her property.

100. Extracts from the autobiography of Giraldus

III. GIRALDUS CAMBRENSIS AND THE CONQUEST
OF IRELAND

A glimpse of the literary life and interests so conspicuous during the reign of Henry II may be obtained from the following extracts from the autobiography of Gerald de Barri, or Giraldus Cambrensis, who has been quoted before. Giraldus was a Welsh monk born about 1147, who studied in various universities, especially in Paris, as he himself recounts. He attached himself to Henry's court, but was much disappointed at not being made a bishop or otherwise suitably rewarded. He was almost childishly vain, though he speaks of himself in his autobiography and in some of his other works in the third person. He was much inclined to criticise the monks of his own order for their various irregularities.

Giraldus was born in the southern part of Wales near the seacoast of Dyved, not far from the principal town of Pembroke, the castle of Mainarpir. He sprang from freeborn parents; Cambrensis for his mother was Angarath, daughter of Nesta, the noble daughter of Rhys, chieftain of South Wales, and a son of Theodore. She married a most excellent man, William de Barri, and from this marriage Giraldus was born. He was the youngest of four brothers. When the three others were busy in their childish pleasures, building in the sand and gravel now camps, now towns, now palaces, he, in his own fashion, alone in his play, devoted his entire energy to the construction of churches or monasteries. After his father, watching him, had considered this with admiration, influenced as if by inspiration, he determined with prophetic soul that this son must devote himself

to literature and the liberal arts. He was accustomed to call

him, playfully, his bishop. . . .

In the process of time a desire for higher study and prog- Giraldus ress led him to cross over three times to France. For three studies in the University periods of several years he studied the liberal arts in Paris, of Paris and at length, equaling the greatest teachers, excellently taught the trivium and obtained especial praise for his rhetorical ability. He was thoroughly devoted to his studies, showing no levity or jesting in deed or in spirit, so much so that when the doctors of arts wished to give an example of the good scholar, they mentioned Giraldus above all others. So, as he was worthy to give an example of all scholarly excellence and preeminence in early childhood, since his good deeds continued, he could do so in youth as well..

After arrangements had been completed, Giraldus, since he believed nothing finished as long as anything higher remained, looking not back but ever striving towards the future, ascended step by step without cessation. Since the treasures of books were greater abroad, he determined to cross over to France for higher and more mature study, and in Paris to apply himself diligently anew to his choicer studies. He was to erect on the foundation of arts and letters the walls of canon law, and to finish the sacred roof of theology above. Thus a building of triple structure connected by the firmest of joints would be strong in lasting qualities. When for many years he had applied his studious mind to civil law, then at length had turned it to more sacred heights, he obtained so great influence in cases of canon law, which by established custom were discussed on Sundays, that on the day on which it was known that such questions were to be debated, so great a throng of almost all of the doctors with their scholars came forth for the pleasure of hearing him, that scarcely was there a house large enough to hold the audience. For so much did he aid the reasonings of canon law by his rhetorical skill, so much did he adorn the cause, as well by his figures of speech and brilliant style as by depth of thought, and so well did he adapt the sayings of philosophers and authors, with wondrous skill fitting them in proper places, that just as the more learned and skilled agreed

Giraldus is

in debt

with him, so much the more eagerly and attentively they applied their minds and thoughts to listen and commit to memory. .

Let us now return to our own affairs and likewise to the continuation of the narrative. Giraldus, after a long period of study, determined to return to his fatherland. He waited for his messengers to bring him money until long after the date set for their return. Meanwhile his creditors, to whom he was greatly in debt, kept pressing him impatiently and rudely from day to day. Grieving, anxious, and almost desperate he went to the chapel of St. Thomas of Canterbury and St. Germain d'Auxerre, founded and dedicated by the archbishop of Rheims, brother of King Louis. To this chapel, founded in honor of that saint at the time of his martyrdom, Giraldus fled for refuge, with his friends, to beg and implore the aid of the martyr, knowing indeed, as the philosopher Philo says, that when human aid fails then we must hasten to divine. When the mass had been piously heard and an offering presented, a reward for his piety was divinely given, for he received in the same hour his messenger with joy and prosperity. It was indeed a wonderful interposition of God, who gains in his own way from human affairs his holy results, and although he knows that his things are given purely from love, nevertheless wishes them to be gained, as it were, by prayers and deeds. . . .

Proceeding on his way, he crossed the sea through Flanders and came to Canterbury. Sought out by the prior on Trinity Sunday he dined with the monks of this place in the refectory. When seated there with the prior and elders at the principal table, he noticed two things, an excess of signals and too many courses at the meal. Communication kept going on beIt was against tween the prior and the monks who were serving; the latter, on the one hand, in bringing in the food, and the former, on the other hand, to whom it was brought, by way of thanks, kept up a gesticulation with fingers, hands, and arms, as well as a whistling in place of speech, rendering the entire situation far more sportive and undignified than was fitting. It was just as if one were placed before players or mountebanks. It would be much more consistent with the rule and with propriety

the rules of

the order to talk during meals

to speak with moderation in human words than by silent garrulity to make use of signs and whistling after this fashion.

What shall I say about the dishes and their abundance? I might mention that sixteen or more courses were served up very lavishly, in order, and even I might say beyond order. Finally between courses vegetables were brought about to all the tables, but were little tasted. One saw fish of all kinds, boiled and roasted, stuffed and fried. Food prepared by the skill of the cook with eggs and pepper; many relishes and salted fish, for tempting the tooth and whetting the appetite, were made by his skill. Besides, there was a great abundance of wines and intoxicating drinks, colored and clear, unfermented liquor, mead, and other drinks. So much were these drinks used that ale, even the best, such as is brewed in England, especially in Kent, found no place here. Ale, however, was served between the courses of the other liquors, as vegetables between the courses of more solid food.

One sees here, in short, much that is unnecessary and extravagant both in food and drink, which must be considered not only a luxury to those partaking of them, but a vexation to those looking on. What would Paul the hermit say to such things? What would Anthony? What would Benedict, the author and founder of the monastic life? Let us seek examples even farther removed. What would our Jerome, who, in his Lives of the Fathers, extolled with praises the thrift, restraint, and moderation of the early church? Among other things he says that the church in proportion as it increased in possessions had decreased in virtue.

Giraldus, indeed, told one time how the monks of St. Swithin This was at Winchester, together with their prior, prostrated themselves evidently written by on the ground before Henry II, complaining with tears and another grief that Richard, their bishop, whom they had in the place of author at a an abbot, had taken away from them three courses. When the later time king had inquired how many remained, they replied ten, whereas from early times they had been accustomed to enjoy thirteen. "And I," answered the king," in my court am contented with three. And may your bishop perish unless he reduces your meals to this number of courses."