Jocelin of Brakelond: Chronicle of The Abbey of St. Edmund’s (1173-1202)
INTRODUCTION
[Jocelin of Brakelond] tells us that he had himself seen bonds for repayment made out to the Jews, under which, for failure to meet the sums falling due, the original loan had grown in eight years from £100 to £800. No wonder that the youthful religious questioned his Master of novices as to why some remedy was not found by those in authority for a state of things which meant temporal ruin and disgrace for the community of Edmundsbury.
In 1180 Abbot Hugh met with an accident and died. After a period of a year and three months the former Master of novices, Samson, then the provident Sacrist, was chosen in his place. It was during this period of vacancy that, in recording something which happened in the monastery, Jocelin incidentally makes mention of another literary work of his own, namely, the Book of the Miracles of St. Robert, a boy [Robert of Bury] supposed to have been martyred by the Jews in 1118, who was entombed in the church at Edmundsbury.
HOW ABBOT HUGH RULED THE CHURCH OF ST. EDMUND
AD 1173
In those days Abbot Hugh grew old, and his eyes were dim. He was a good and kindly man, a godfearing and pious monk, but in temporal matters he was unskilful and improvident. He relied too much on his own intimates and believed too readily in them, rather trusting to a stranger’s advice than using his own judgment. It is true that discipline and the service of God, and all that pertained to the rule, flourished greatly within the cloister, but without the walls all-things were mismanaged. For every man, seeing that he served a simple and ageing lord, did not that which was right, but that which was pleasing in his own eyes. The townships and all the hundreds of the abbot were given to firm ; the woods were destroyed, and the houses on the manors were on the verge of ruin ; from day to day all things grew worse. The abbot’s sole resource and means of relief was in borrowing money, that so it might at least be possible to maintain the dignity of his house. For eight years before his death, there was never an Easter or Michaelmas which did not see at least one or two hundred pounds added to the debt. The bonds were ever renewed, and the growing interest was converted into principal.
This disease spread from the head to the members, from the ruler to his subjects. So it came to pass that if any official had a seal of his own, he also bound himself in debt as he listed, both to Jews and Christians. Silken caps, and golden vessels, and the other ornaments of the church, were often placed in pledge without the assent of the monastery. I have seen a bond made to William Fitzlsabel for a thousand and two score pounads ,but know not the why nor wherefore. And I have seen another bond to Isaac, son of Rabbi Joce, for four hundred pounds, but know not wherefore it was made. I have seen also a third bond to Benedict, the Jew of Norwich, for eight hundred and fourscore pounds, and this was the origin and cause of that debt.
Our buttery was destroyed, and the sacristan William received it to restore whether he would or no. He secretly borrowed forty marks at interest from Benedict the Jew, and made him a bond, scaled with a certain seal which was wont to hang at the shrine of St. Edmund. With this the gilds and brotherhoods used to be sealed ; afterwards, but in no great haste, it was destroyed by order of the monastery. Now when that debt increased to one hundred pounds, the Jew came, bearing letters of the lord king concerning the sacristan’s debt, and then at last that which had been hidden from the abbot and the monks appeared. So the abbot in anger would have deposed the sacristan, alleging a privilege of the lord pope that enabled him to remove William his sacristan when he would. However, there came one to the abbot, who pleaded for the sacristan, and so won over the abbot that he suffered a bond to be made to Benedict the Jews for four hundred pounds, payable at the end of four years, that is, a bond for the hundred pounds to which the interest had increased, and for another hundred pounds which the same Jew had lent to the sacristan for the use of the abbot. And in full chapter the sacristan obtained that all this debt should be paid, and a bond was made and sealed with the seal of the monastery. For the abbot pretended that the debt was no concern of his, and did not affix his seal. However, at the end of the four years there was nothing wherewith the debt might be discharged, and a new bond was made for eight hundred and fourscore pounds, which was to be repaid at stated times, every year fourscore pounds.
And the same Jew had many other bonds for smaller debts, and one bond which was for fourteen years, so that the sum of the debt owing to that Jew was a thousand and two hundred pounds, over and above the amount by which usury had increased it.
Then came the almoner of the lord king and told the lord abbot that many rumours concerning these great debts had come to the king. And when counsel had been taken with the prior and a few others, the almoner was brought into the chapter. Then, when we were seated and were silent, the abbot said: ” Behold the almoner of the king, our lord and friend and yours, who, moved by love of God and Saint Edmund, has shown to us that the lord king has heard some evil report of us and you, and that the affairs of the church are illmanaged within and without the walls. And therefore I will, and command you upon your vow of obedience, that you say and make known openly how our affairs stand.” So the prior arose, and speaking as it were one for all, said that the church was in good order, and that the rule was well and strictly kept within, and matters outside the walls carefully and discreetly managed; and that though we, like others round us, were slightly involved in debt, there was no debt which might give us cause for anxiety. When he heard this, the almoner said that he rejoiced greatly to hear this witness of the monastcry, by which he meant these words of the prior. And the prior, and Master Geoffrey of Coutances, answered in these same words on another occasion, when they spoke in defence of the abbot at the time when Archbishop Richard, by virtue of his legatine power, came into our chapter, in the days before we possessed that exemption which we now enjoy.
Now I was then in my novitiate, and on a convenient occasion talked of these things to my master, who was teaching me the Rule, and in whose care I was placed ; he was Master Samson, who was afterwards abbot. “What is this,” I said, “that I hear? And why do you keep silence when you see and hear such things you, who are a cloistered monk, and desire not offices, and fear God rather than man? ” But he answered and said, “My son, the newly burnt child feareth the fire, and so is it with me and with many another. Prior Hugh has been lately deposed and sent into exile; Dennis, and Hugo, and Roger de Hingham have but lately returned to the house from exile. I was in like manner imprisoned, and afterwards was sent to Acre, for that we spoke to the common good of our church against the will of the abbot. This is the hour of darkness ; this is the hour in the which flatterers triumph and arc believed ; their might is increased, nor can we prevail against them. These things must be endured for a while the Lord see and judge! “
CONCERNING MASTER DENNIS THE CELLARER
Now in those days the cellarer, like the rest of the officers of the monastery, borrowed money from Jurnet the Jew, without the knowledge of the monastery, on a bond sealed with the seal mentioned above. But when the debt had grown to three score pounds, the monastery was called upon to discharge the debt of the cellarer. He was deposed, though he defended himself by saying that for three years he, by command of the abbot, had received all guests in the guesthouse, whether the abbot were at home or no, whom the abbot ought to have received according to the constitution of the house.
In his stead Master Dennis was appointed, and by his economy and care reduced that debt of sixty pounds to thirty. Towards the extinction of that debt we paid the thirty marks which Benedict de Blakeham gave to the monastery for the manors of Newton and Whepstead. But the Jew‘s bond remains with the Jew to this day, and in it twenty-six pounds are written down as principal and for the debt of the cellarer.
On the third day after Master Dennis was made cellarer, three knights with their squires were brought into the guesthouse to be entertained there, the abbot being at home and sitting in his chamber. Now when that greathearted Achilles heard this, not wishing to fail in his office as did the others, he arose and took the keys of the cellar, and bearing the knights with him to the hall of the abbot, came himself into the abbot’s presence. And he said to him, ” Lord, you know well that the custom of the abbey is that knights and laymen be received in your hall, if the abbot be at home. 1 neither wish, nor am I able, to receive guests whose entertainment is your care. But if it be otherwise, take the keys of your cellar, and appoint another cellarer at your pleasure.” When the abbot heard this, he received those knights perforce and ever after he received knights and laymen in accordance with ancient custom. And they are still so received when the abbot is at home.
HOW THE ENEMIES OF SAMSON PREVAILED AGAINST HIM, BUT ONLY FOR A TIME
BUT William the sacristan mistrusted his colleague Samson, as did many others, both Christians and Jews, who favoured the opinion of the same William. The Jews, I say, to whom the sacristan was said to be a father and a patron. And they did rejoice in his protection, having freedom to enter and to leave the monastery, and wandering all over it. For they walked by the altars and round the shrine while high mass was being celebrated ; their money was lodged in our treasury under the care of the sacristan ; and, a thing still more foolish, their wives and little ones were entertained in our pittancy during time of war.
Therefore, having taken counsel together how they might attack Samson, his enemies and adversaries went to Robert de Cokefield and to his colleague, who had the wardship of the abbey, and persuaded them to forbid in the name of the king that any one should do any work or build anything while the abbacy was vacant, but rather should the money from he offerings be collected and saved for the payment of some part of the debt. Thus was Samson mocked, and his strength went from him, and he could not from that time do any work as he desired. But though his enemies could delay his work, they could not finaly interrupt it. For he regained his strength and overthrew the two middle pillars, that is, he removed the two wardens in whom the malice of the others trusted. And afterwards in course of time, the Lord gave him power to perform his vow that he would build the said tower, and to finish it according to his wish. And so it came to pass as though a voice from Heaven had said to him, ” Well done, thou good and faithful servant ; thou hast been faithful over a few things; I will make thee ruler over many things.”
OF THE MARTYRDOM OF SAINT ROBERT
AD 1181, 10th June
IN those days was the holy child Robert [of Bury] martyred, and was buried in our church. And many signs and wonders were wrought among the people, as we have related in another place.
HOW THE CREDITORS OF THE ABBEY DEMANDED PAYMENT, AND HOW THE ABBOT TOOK HIS MANORS INTO HIS OWN HAND
Now at that time, wheresoever the abbot went, there hastened to him both Jews and Christians demanding payment of the debts due to them. And they so disturbed the abbot, and caused him such anxiety, that he lost his sleep, and grew pale and thin. Then he said, “There will be no rest for my soul until I shall see an end of my indebtedness.”
When Michaelmas came, he took all his manors into his hand, with very few necessary implements and but little stock. He forgave Walter dc Hatfield nineteen pounds of arrears of rent, in return for receiving from him the four manors in the which he had been confirmed as tenant by abbot Hugh, namely, Hargrave, Saxham, Chevington and Stapleford.
HOW THE Jews WERE DRIVEN FROM SAINT EDMUND’S
AD 1190
THE recovery of the manor of Mildenhall for one thousand one hundred silver marks, and the expulsion of the Jews from the town of St. Edmund’s, and the foundation of a new hospital at Babwell, were signs of great virtue.
The lord abbot sought letters from the king that the Jews might be expelled from the town of St. Edmund’s, asserting that whatever is in the town of the blessed Edmund, or within the district subject to the jurisdiction of the monastery, belongs of right to the Saint, and that consequently the Jews ought either to be the men of St. Edmund, or else be driven from the town. Leave, therefore, was given to him to eject them, provided that they should have all their chattels, as well as the value of their houses and lands. And when they were sent forth, and under armed force were conducted to various towns, the abbot ordered that in every church and before every altar those should be solemnly excommunicated who should henceforth receive Jews or entertain them as guests in the town of St. Edmund’s. This provision was afterwards modified by the justices of the king, to the effect that if Jews should come to the great pleas of the abbot in order to exact debts due to them from their debtors, then for this reason they might be entertained for two days and two nights in the town, and depart in peace on the third day.
Source. Internet Medieval Sourcebook – Jocelin of Brakelond, The Chronicle of Jocelin of Brakelond Monk of St. Edmundsbury: A Picture of Monastic and Social Life on the XIIth Century, newly translated and edited by L.C. Jane, Introduction by Abbot Gasquet, London: Chatto and Windus, 1907.