William the Conqueror [14]
course of the year 1053 Count Baldwin brought his daughter to the Norman frontier at Eu, and there she became the bride of William. We know not what emboldened William to risk so daring a step at this particular time, or what led Baldwin to consent to it. If it was suggested by the imprisonment of Pope Leo by William's countrymen in Italy, in the hope that a consent to the marriage would be wrung out of the captive pontiff, that hope was disappointed. The marriage raised much opposition in Normandy. It was denounced by Archbishop Malger of Rouen, the brother of the dispossessed Count of Arques. His character certainly added no weight to his censures; but the same act in a saint would have been set down as a sign of holy boldness. Presently, whether for his faults or for his merits, Malger was deposed in a synod of the Norman Church, and William found him a worthier successor in the learned and holy Maurilius. But a greater man than Malger also opposed the marriage, and the controversy thus introduces us to one who fills a place second only to that of William himself in the Norman and English history of the time.
This was Lanfranc of Pavia, the lawyer, the scholar, the model monk, the ecclesiastical statesman, who, as prior of the newly founded abbey of Bec, was already one of the innermost counsellors of the Duke. As duke and king, as prior, abbot, and archbishop, William and Lanfranc ruled side by side, each helping the work of the other till the end of their joint lives. Once only, at this time, was their friendship broken for a moment. Lanfranc spoke against the marriage, and ventured to rebuke the Duke himself. William's wrath was kindled; he ordered Lanfranc into banishment and took a baser revenge by laying waste part of the lands of the abbey. But the quarrel was soon made up. Lanfranc presently left Normandy, not as a banished man, but as the envoy of its sovereign, commissioned to work for the confirmation of the marriage at the papal court. He worked, and his work was crowned with success, but not with speedy success. It was not till six years after the marriage, not till the year 1059, that Lanfranc obtained the wished for confirmation, not from Leo, but from his remote successor Nicolas the Second. The sin of those who had contracted the unlawful union was purged by various good works, among which the foundation of the two stately abbeys of Caen was conspicuous.
This story illustrates many points in the character of William and of his time. His will is not to be thwarted, whether in a matter of marriage or of any other. But he does not hurry matters; he waits for a favourable opportunity. Something, we know not what, must have made the year 1053 more favourable than the year 1049. We mark also William's relations to the Church. He is at no time disposed to submit quietly to the bidding of the spiritual power, when it interferes with his rights or even when it crosses his will. Yet he is really anxious for ecclesiastical reform; he promotes men like Maurilius and Lanfranc; perhaps he is not displeased when the exercise of ecclesiastical discipline, in the case of Malger, frees him from a troublesome censor. But the worse side of him also comes out. William could forgive rebels, but he could not bear the personal rebuke even of his friend. Under this feeling he punishes a whole body of men for the offence of one. To lay waste the lands of Bec for the rebuke of Lanfranc was like an ordinary prince of the time; it was unlike William, if he had not been stirred up by a censure which touched his wife as well as himself. But above all, the bargain between William and Lanfranc is characteristic of the man and the age. Lanfranc goes to Rome to support a marriage which he had censured in Normandy. But there is no formal inconsistency, no forsaking of any principle. Lanfranc holds an uncanonical marriage to be a sin, and he denounces it. He does not withdraw his judgement as to its sinfulness. He simply uses his influence with a power that can forgive the sin to get it forgiven.
While
This was Lanfranc of Pavia, the lawyer, the scholar, the model monk, the ecclesiastical statesman, who, as prior of the newly founded abbey of Bec, was already one of the innermost counsellors of the Duke. As duke and king, as prior, abbot, and archbishop, William and Lanfranc ruled side by side, each helping the work of the other till the end of their joint lives. Once only, at this time, was their friendship broken for a moment. Lanfranc spoke against the marriage, and ventured to rebuke the Duke himself. William's wrath was kindled; he ordered Lanfranc into banishment and took a baser revenge by laying waste part of the lands of the abbey. But the quarrel was soon made up. Lanfranc presently left Normandy, not as a banished man, but as the envoy of its sovereign, commissioned to work for the confirmation of the marriage at the papal court. He worked, and his work was crowned with success, but not with speedy success. It was not till six years after the marriage, not till the year 1059, that Lanfranc obtained the wished for confirmation, not from Leo, but from his remote successor Nicolas the Second. The sin of those who had contracted the unlawful union was purged by various good works, among which the foundation of the two stately abbeys of Caen was conspicuous.
This story illustrates many points in the character of William and of his time. His will is not to be thwarted, whether in a matter of marriage or of any other. But he does not hurry matters; he waits for a favourable opportunity. Something, we know not what, must have made the year 1053 more favourable than the year 1049. We mark also William's relations to the Church. He is at no time disposed to submit quietly to the bidding of the spiritual power, when it interferes with his rights or even when it crosses his will. Yet he is really anxious for ecclesiastical reform; he promotes men like Maurilius and Lanfranc; perhaps he is not displeased when the exercise of ecclesiastical discipline, in the case of Malger, frees him from a troublesome censor. But the worse side of him also comes out. William could forgive rebels, but he could not bear the personal rebuke even of his friend. Under this feeling he punishes a whole body of men for the offence of one. To lay waste the lands of Bec for the rebuke of Lanfranc was like an ordinary prince of the time; it was unlike William, if he had not been stirred up by a censure which touched his wife as well as himself. But above all, the bargain between William and Lanfranc is characteristic of the man and the age. Lanfranc goes to Rome to support a marriage which he had censured in Normandy. But there is no formal inconsistency, no forsaking of any principle. Lanfranc holds an uncanonical marriage to be a sin, and he denounces it. He does not withdraw his judgement as to its sinfulness. He simply uses his influence with a power that can forgive the sin to get it forgiven.
While