The Roof was supported upon pillars-lofty with Norman capitals. One on the south is perfect, and the base of the corresponding pillar is to be seen The string-course runs over this pillar, and along the wall to the extremity of the Choir. At the distance of eighteen feet are traces of steps to the High Altar, flanked on either side by triple pillars, clustered; the distance from these steps to the east window is also eighteen feet. A long and exquisitelyproportioned round-headed window lighted the choir on the north side, and is quite perfect, except that the masonry above it is gone, leaving the naked rim of the head standing alone, with an effect at once graceful and melancholy. The space on the south side points out where the corresponding window stood. A gap shows the space occupied by the great east window, which was standing in Wyndham's time. From his drawing, it appears to have been a fine pointed window, with tracery in the head, and having two small Norman lights in the gable above. A few mouldings are still extant, with slender shafts and Norman capitals in the wall where it was inserted.

As you return from the east, continues the historian of the Abbey, you are struck with two windows in the Bell-tower on the south side, in the second story. They consist of a round-headed arch, divided into two lights by a sturdy balustre, standing in the middle of the wall, and extending from its plinth to its capital, right through the centre to the top of the arch. Beyond this, in the thickness of the wall, vestiges of a passage are discovered, which seems to have formed a gallery round the tower. A round-headed plain Norman door, the jambs being low pillars with cushion capitals, at the west end of the choir, on the south side, leads into

The Lady Chapel. The slight remains of the corbels, from which the roof sprung, are here more elaborate in their work than in any other part of the building. We had some difficulty in tracing out the foundation.

The Chapter-house* was built in contiguity to the south side of the south transept. On the north side of it a stable is inserted, which prevents accurate observation. In a calf-pen or shed, however, we discovered the corresponding base of the columns to the other unencumbered side. It seems to have been a spacious and elegant room, of an oblong form, lighted at the east and at the south, where there is a deep recess, and traces sufficient to warrant the surmise that there were three Norman windows on that side. The south wall is ornamented and divided into four compartments by clusters of triple pillars, upon which the roof rested. The east end narrows in, and the entrance is from the west. On the south of the church, between the transept and the Chapter-house,

is an

* Supposed by some to have been the Sacristy or Vestiary.-See preceding pages.

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Oratory-the chapel already named-with an engroined roof in complete preservation. The central arch springs from a Norman corbel on each side, and two other arches form the angles of the building in the same manner. By their intersection the roof is formed. A deep Norman window is fixed in the east wall. The sides of the door consist of two pillars, capitals with flowers, and bases, ogee-shaped. South again of the chapter, a large space for a doorway-the side pillars of which are partly standing-opens into

The Refectory, of which the slight traces still in existence, defy anything like accuracy of detail. of detail. A rude window, chimney, and vaults, broken in and

filled with rubbish, show where the offices and kitchen lay. Beyond these is a splendid Sewer, which has been mistaken by the common people to be the commencement of a subterraneous passage leading to "Oldham Castle," under the mountains.

The Vibarium, or Fish-pond, is east of the church, and a mountain rill still runs through it. The whole of the conventual buildings, together with a close, amounting to seven acres, were surrounded by a wall. At some little distance south-west from the church, and divided from it by what is now a long meadow, stand

The Hospitium and Porter's Lodge-the first of which is a barn, and has been enlarged for that purpose. A fine pointed arch, already alluded to, under which was the entrance gateway, still remains. The pillars upon which it rests are immensely strong-the capitals Norman and rudely carved. Above this were apartments lighted by two round-headed windows in the north gable; and in the south gable, by two windows with trefoil cusps, and one roundheaded. An old fireplace above is also visible. The arches on the other side are blocked up with solid masonry. The Porter's window is pointed, and looks to the west. In the "bay" of the barn, and on a level with the ground, on the west side, is a window deeply set in the wall, pointed; and in a line with it, a square open space, like the top of a buttery-hatch, with a large flat stone below, whence probably the dole* was distributed.

ULES of St. Augustín.—Of these, the rules of Llanthony— -which the reader will find printed at full in the history of the Order t-a few extracts may here suffice.

A. By the first rule, or condition, every candidate for admission into the Order was called upon to relinquish all property. He was to enter on a term of probation by the Prior. No Canon, on taking leave of the Order from necessity, was permitted to take any pro

See Tinterne Abbey: Descrip. of Dole.

Monasticon Anglicanum, vol. iii. Orat. August.

perty away with him. If anything were offered him as a present, he was not at liberty to accept it, until he had obtained leave from the Prior. This rule was to apply equally to all, from the Superior downwards. Punishment was to be denounced for contumacy, and offences to be declared to the Præpositus, before whom all disagreements were to be laid for consideration and adjustment. All property detained as above-mentioned, through necessity, was to be handed over to the Superior.

3. They were carefully to remember what psalms were appointed to be sung at the stated hours, and nightly readings after Vespers. Manual labour was to continue from morning until Sext; and from Sext till Nones was to be employed in reading. After refection, work was to be resumed till Vespers. In all matters of business connected with the convent, two monks were to act in concert; but none were permitted to eat or drink out of the house. Brothers sent to dispose of goods in public, for the benefit of the convent, were to be cautious of doing anything against the Rule. Idle talk, or gossiping, was strictly forbidden; and they were enjoined to proceed with their work in silence.

C. The union, or brotherhood, was to subsist in one house. Food and raiment were to be distributed by the Superior, and everything was to be held and enjoyed in common. Due consideration was to be observed towards infirmity; but no allowance to be made for pride on account of difference of birth. Concord was indispensable; and in attending divine service at the appointed hours, they were to observe the strictest punctuality. They were not to make use of the church for any other service than that to which it was consecrated, unless when, out of the proper hours, they found leisure and inclination for private prayer. While chanting the psalmody, they were to revolve and write the sentiment in their hearts. Nothing was to be sung but what was duly appointed. They were bound to mortify the flesh by frequent abstinence and fasting; and those who did not fast, were to take nothing after the usual time of dining, unless when sick. The scriptures were to be read during meals in the Refectory. To the sick a better kind of food was allowed; but not to make the others discontented. Brothers of delicate habit, or infirm health, were to have diet and clothes suitable to their condition; and such indulgence was not to excite envy or disgust in others. The sick were to be treated with all the care which their cases required; and as soon as they recovered their wonted health, they were to return to the fixed rule and habit of the house.

.The Habit of the Order was to be sober, not conspicuous. When they went abroad, they were to walk two together, and so remain at the journey's end. In gait, look, habit, or gesture, everything that could be termed indecent or offensive, was to be regarded as criminal. They were not to fix their eyes

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upon women; and when two were in church in the presence of women, they were mutually to support each other, in observing a serious and modest deco“invicem vestram pudicitiam custodite. Deus enim qui habitat in vobis, etiam isto modo custodiet vos a vobis. . . ." All such offences or misdemeanours were to be punished by the Superior. The clandestine receipt of letters or presents was a punishable offence. Their clothes were to be taken from one common Vestiary, and their food from one Larder. All vestments presented by relatives were to be stored in the common Vestiary. All labour was to be considered as done for the common good. He who stole, and he who concealed his knowledge of a theft, were to be punished with equal severity.

E. Their clothes, and the linen of the house, according to the order of the Superior, were to be washed either by themselves or by fullers. In cases of illness, ablutions were to be used according to the physician's advice; or, on refusal, by order of the Superior. They were to go to the baths only by two or three, and were then to be accompanied by a person duly appointed by the Superior. The sick were to have an Infirmarer; and cellarers, chamberlains, or librarians, were to serve the brethren with cheerfulness and good-will. Books could not be obtained for perusal but at the stated hours. Clothes and shoes were to be given out when needed. No litigations or quarrels were permitted. If a difference arose, it was to be instantly adjusted or put to silence by the authorities. For all offences, satisfaction-for all wrongs, retributionwas to be given; and the offended were commanded to practise, in all cases, the sacred duty of forgiveness towards the offender.

ff. Harsh or uncharitable expressions were to be carefully avoided; and if hastily uttered, they were to be followed by an immediate apology. Obedience to the Superior was strictly enjoined; but if, in the exercise of his duty, he spoke harshly to any one, he was not to be called upon for any apology. They were to yield cheerful obedience to the head over them; but chiefly to the Priest, or Presbyter, on whom devolved the care of the whole house. If, in any emergency, the Superior found his authority unequal to the occasion, he was to have recourse to that of the Priest, or Elder. The Superior was bound to exercise his authority in the spirit of Christian charity and meekness, yet with firmness and impartiality. To be practically strict in discipline; but so to demean himself towards the brethren, as rather to win their love by kindness than excite their fear by severity; to set before their eyes an example of godly life; to excite imitation, and conciliate affection.*

The Rules of which the above are but a meagre and imperfect outline-are expressed with great beauty and simplicity in the original, to which the reader is again referred. It is worth mentioning that the cele

brated Thomas à Kempis was a monk of this Order; and, perhaps, no devotional work has appeared in so many languages, or run through so many editions, as his "De Imitatione Christi.”

The Rule of St. Augustin, it has been observed, is more courteous than that of St. Benedict; for among the Canons-Regular, every brother is well shod, well clothed, and well fed; they go out when they like, mix with the world, and converse at table. The Rule of St. Augustin was followed by the Dominicans; but with severe additions in food, fasts, bedding, garments, and utter dereliction of property.-See and compare the Cistercian Rule, as given in the foregoing article on Tinterne Abbey.

OUNDER.-Hugh de Laci was an adventurer in the suite of William the Conqueror; and, like most of his Norman followers and compatriots, received in compensation of services, or in testimony of the royal favour, certain grants of land from which the ancient Saxon nobility had been expelled. All that we learn of his subsequent career is, that he founded the Priory of Llanthony in the manner already described, spent his days in strict religious seclusion, and departed this life in the odour of sanctity-but without issue. His possessions, therefore, were divided between his two surviving sisters, Ermeline and Emma-the former of whom died. without heirs; and the latter, married to a gentleman, whose name has not descended to posterity, had by her husband a son named Gilbert de Laci. The latter, by his marriage with a lady unknown to the chronicler, had two sons, Hugh and Walter de Laci. Hugh died without issue, and Walter espoused Margery, daughter of Matilda de S. Walerick, wife of William de Brewes. To this family were born several sons and daughters; all of whom died without heirs, except Gilbert de Laci, who took to wife the Lady Isabella, one of the five daughters of the great warrior William, Earl Marshall, of whose family history and exploits some account has been given in our notice of Tinterne Abbey.

Margery, daughter of the above-named Gilbert and Isabella de Laci, was married to John de Verdon; and at the death of her father, who left no male issue, she became joint heiress with her sister Matilda, the wife of Galfrid de Genebile.

From Walter de Laci, the right of all his inheritance descended to a certain Gilbert de Laci, as his son and heir; and from the said Gilbert, in default of male issue, it descended to his two sisters Margery and Matilda aforesaid, co-heiresses; between whom the family property left by their father was equally divided. The above-named Margery, as we have said, married John de Verdon; and to Nicholas, her son by this marriage, descended all the property she inherited from her father. From Nicholas, who died without legitimate issue, the family estates passed to his adopted brother Theobald, as