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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 Cambrensis

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; 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.

written by

Giraldus, indeed, told one time how the monks of St. Swithin This was at Winchester, together with their prior, prostrated themselves evidently 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."

101. Some current

stories about Ireland

Barnacle geese

No snakes in
Ireland

Among the works of this author is a description of Ireland and an account of the conquest of that country by Henry II and the English-Norman nobles of the time. Some of his descriptions and wonderful tales are here given.

Ireland is a land of irregular, even mountainous, surface; mild and wet, wooded and swampy. In fact, it is almost a wilderness; quite pathless, though especially well watered. You will find here waters standing on the mountains; on the very tops of wind-blown and rugged hills you can find swamps and marshes. Yet Ireland has here and there beautiful plains, but small in comparison with the forests, and therefore, by the requirements of nature, beautiful rather than spacious.

This country has been divided from of old into five almost equal parts, that is to say, two Munsters, northern and southern, Leinster, Ulster, and Connaught. The two Munsters cover the southern part of Ireland, Ulster the northern, Leinster the eastern, and Connaught the western. . .

There are here many birds which are called barnacles, which nature produces in a wonderful manner, and, as it were, against nature. They are similar to marsh geese, but smaller. For they grow from spruce logs, carried down to the sea. At first they are like drops of gum; afterwards, like seaweed clinging to the log, inclosed for their freer growth in a covering of shell, they hang down by the beak. In the course of time, being covered closely with a vesture of feathers, they either drop down into the water, or, by flying away, betake themselves to the liberty of the air. . .

Of all kinds of reptiles Ireland possesses only such as are not injurious, for it is entirely without those which are poisonous. It is free from snakes and lizards, it has neither toads nor frogs, it lacks turtles and scorpions, nor has it any dragons. It has, however, spiders, salamanders, and chameleons; but these are harmless. Some, by a flattering pretense, declare that St. Patrick and other saints of the country purged the whole island from all such destructive beasts. But history asserts with greater probability that from the very earliest

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