The strife between the Crown and the Mitre was not long in breaking out again. The former strife had been on the matter of investiture; the strife of the twelfth century was respecting jurisdiction.
We sometimes hear the expression, “Without benefit of clergy,” and the readers of the “Lay of the Last Minstrel” cannot have forgotten William of Deloraine’s declaration,
These are witnesses of the combat between Henry II. and Thomas à Becket. The Church, as bearing the message of peace, claimed to be exempt from the sword of the State. Her sacred buildings protected the criminal, the inhabitants of her lands were spared in war, and offences committed either by an ecclesiastic or against one, were not liable to be punished by the temporal power. This protection was extended not only over actually ordained clergymen, but all who held any office in connection with ecclesiastical affairs—all students, nay, all who were clerks enough to read and write. Thus the wild borderers, when made prisoners, escaped the halter by pretending to read a verse of the Miserere, which they had learnt by heart in case of such an emergency, and called their neck-verse; and “without benefit of clergy” was added to new laws, to prevent education from exempting persons from their power.
But this arose long after the battle had been fought and won; and it is not to be supposed, that the Church left offenders unpunished. Imprisonment, loss of rank, and penance, fell heavily on them, and it was only very hardened and desperate men who would die under excommunication rather than endure all that was required before they could be reconciled to the Church.
Henry II. had found the course of justice seriously impeded by these privileges of the clergy, and convoking a council at Westminster, in 1163, called on the bishops to consent that, as soon as a clerk should be proved guilty of a crime, he should be deprived of his orders, and handed over to receive punishment as a layman, at the hands of the King’s officer.
According to our views in the present day, this demand was just, but to the Church of the twelfth century it seemed an attempt to deprive her of powers committed to her trust; and considering the uncertainty of justice, and the lawless tyranny and cruelty often exercised by the sovereigns and nobles, the resistance made to Henry II. cannot be wondered at.
The bishops, however, first took the King’s view, and argued that a crime was worse in a clerk than in another, so that he deserved no immunity. To this Becket answered, that the loss of his orders was one penalty, and it was not right that he should be punished twice for the same offence. They said that the King would be displeased, and it would be better to give up their liberties than to perish themselves. This cowardly plea Becket treated no better than it deserved, and brought them over to his side, so that they all answered the King, that their duty forbade them to comply with his demand; Henry put the question in another form, asking them whether they would in all things observe the royal Constitutions of his ancestors. Becket replied, “We will in all things, saving the privileges of our order;” and so, one by one, said they all, except Hilary of Chichester, who was afraid, and left out the important restriction. But by this cowardice all he gained was the King’s contempt. Henry chose him as the one on whom to vent his passion, abused him violently, and quitted the council, in one of his furious fits of rage.
Thenceforth Henry was at war with Becket. One of his first acts of spite, was exiling the Archbishop’s friend, John of Salisbury, a faithful priest, and an excellent scholar, as his correspondence with his master remains to testify. It is curious to read his account of Paris. “The people here seem to enjoy abundance of everything; the Church ceremonies are performed with great splendor, and I thought, with Jacob, ‘Surely the Lord is in this place, and I knew it not;’ also, in the words of the poet,
“‘Blessed is the banish’d man who liveth here.’
“The French are much afraid of our King Henry, and hate him most intensely; but this between ourselves.”
The Archbishop wrote to the Pope for counsel, but the King had strong influence at Rome, and the Pope only advised Becket to preserve peace; owning that what the King demanded was wrong, but recommending Becket to give way, and make friends, so that England might be once more at his beck and call.
For this policy Becket was far too straight-forward, and his perplexity was great, especially when the Archbishop of York, who had always been his enemy, the jealous and disappointed Gilbert Folliot of London, and the time-serving Hilary of Chichester, all declared themselves of the King’s party.
The Pope and his legate prevailed with Becket to consent to the Constitutions of the realm, without making any exception; the King said this must be done in public, and in January, 1164, convoked a council for the purpose at Clarendon, in Wiltshire.
The Constitutions were read, and proved to contain much that was contrary to the canons of the Church; they were discussed and commented on for three days, and then, to Becket’s surprise and dismay, he was required not only to agree to them by word of mouth, as he had already done, but to set his archiepiscopal seal to them. He rose, and exclaimed, much agitated, “I declare by God Almighty, that no seal of mine shall ever be set to such Constitutions as these.”
The King left the room in a fury, and great confusion ensued, of which we have no clear account. The nobles broke in on the bishops, and threatened them in the King’s name; the Grand Master of the Templars persuaded Becket, and it seems that his firmness in some degree gave way, though whether what he repented of was the sealing the Constitutions, or merely the promise he had given, we cannot tell. The assembly broke up, the King and each of the Archbishops taking a copy of the Constitutions.
Becket, as he rode away, lamented over what had passed, as his faithful friend and biographer, Herbert of Bosham, has recorded. “My sins are the cause why the Church of England is reduced to bondage,” he said. “I was taken from the court to fill this station, a proud and vain man; not from the cloister, nor from a school of the Saviour, but from the palace of Caesar. I was a feeder of birds, and I was suddenly made a feeder of men; I was a patron of players, and a follower of hounds, and I became a shepherd over many souls. I neglected my own vineyard, and yet was intrusted with the care of others.”
He fasted, and abstained from ministering at the altar, till he had received from the Pope a letter of absolution for his act of weakness; and as the Pope gave no ratification of the Constitutions of Clarendon, he did not consider them binding.
Henry shifted his ground, and, calling another Council at Northampton in 1164, brought various petty charges against the Archbishop. The first was, that a man named John Marshall had failed to obtain justice in his court. The truth was, that the man had been caught making oaths on a jest-book, instead of on the Gospels; and Becket, instead of coming himself to state this, sent four knights with letters explaining it.
For this neglect, as it was said, of the King’s summons, Becket was condemned to forfeit the whole of his personal property; and to this he submitted, but without appeasing the King, who went on to accuse him of taking the public money while Chancellor, when, as every one knew, he had spent far more largely than ever he had received in the King’s service. Not a person was there who did not know that his character stood far above such base charges; besides, an appointment to an ecclesiastical dignity was always supposed to clear from all former charges.
Henry de Blois, Bishop of Winchester, brother of King Stephen, went to the King, and offered to pay the whole sum required of Becket; but he was not listened to, and the Bishops of Chichester and London plainly told the Archbishop, that what was aimed at was to force him to resign. The plain, blunt Bishop of Lincoln said, “The man’s life is in danger; he will lose it, or his bishopric; and what good his bishopric will do him without his life, I do not see.”
On the decisive day on which he was expected to submit to judgment, Archbishop Thomas rose early and celebrated mass; after which, arrayed in his pontifical dress, except his mitre and pall, he set out for the place of meeting, attended by his faithful clerks. He wished to have gone thither barefoot, and, bearing his cross, to have thrown himself at the feet of the King, and intercede with him for the liberties of the Church; but his clergy and the Templars persuaded him to relinquish this design, contrary to his own judgment. He returned to it again so far, that, on dismounting in the Castle court, he took his cross from Alexander Llewellyn, its bearer, and carried it himself into the hall. The Bishop of Hereford ran up to him, saying, “Suffer me, my lord, to carry the cross; it is better than that you should carry it yourself.”
“Nay, my son,” he answered, “suffer me to retain it, as the banner under which I fight.”
A French archdeacon, who was present, said to the Bishop of London, “My lord, do you allow the Archbishop to carry his own cross?”
“My good friend,” was Folliot’s rude reply, “he always was a fool, and will continue so to the end.”
But when all gave way before the majestic figure of the Archbishop, with the cross in his hand, Gilbert went up to him, and tried to snatch it away, telling him he was disturbing the peace; for the King would take the sword, and then the King and Archbishop would be matched against each other.
“So be it,” said Becket; “my cross is the sign of peace; the King’s sword is an instrument of war.”
He sat down to wait, while the other prelates were called to a consultation with the King in another apartment. His clerks sat round, and Herbert de Bosham said, “If they lay violent hands on you, you can excommunicate them all.”
“Far be that from our lord,” rejoined Fitzstephen, his secretary; “let him rather follow the pattern of the ancient confessors and martyrs, and pray for his enemies and persecutors.”
One of the King’s marshals touched Fitzstephen on the shoulder, telling him it was forbidden to speak to the Archbishop; upon which he glanced at his master, and pointed to the cross, to express what he was forbidden to say.
The King sat in his own chamber, and the bishops and barons were sent in turn with messages from him to the Archbishop. Becket appealed to the Pope, and the bishops, on their side, appealed against the Archbishop; and then the Earls of Leicester and Cornwall were sent to pronounce sentence on him; but instead of allowing them to proceed, he declared that the King had no right to call him to account for what had happened before he was Archbishop; for it had been expressly declared, when he was appointed, that he was freed from all former claims.
This was a point of view in which the Earls had not seen the case, and they said they must go back to the King. “One word more,” said Becket: “as the soul is more worthy than the body, so you are bound to obey God rather than the King. Can the son judge his father? I can receive no judgment from you or the King; the Pope alone, under God, is my judge. I place myself and my Church under his protection. I call the bishops, who have obeyed their King rather than God, to answer before his tribunal; and so, protected by the Holy Catholic Church and the power of the Apostolic See, I leave this court.”
He rose, followed by his clerks. Cries of abuse followed him; Ranulf de Broc shot straws at him, and a relation of the King reproached him with sneaking away like a traitor. “If I were a knight,” said the Archbishop, “my sword should answer that foul speech.”
It was only the King’s immediate followers that thus reviled him; the poor crowded after him in multitudes, so that he could hardly hold in his horse, carry the cross, which he still retained, and give his blessing to those who sought it. “See,” he said to his clerks, “what a glorious train escorts me home! These are the poor of whom Christ spake, partakers of my distress: open the door, and let us feast together!”
On coming to the monastery, they first went to the chapel, where he prayed, and laid down the cross; then went to the refectory to take food. In talking over the events of the day, he bade his clerks beware of retorting on their enemies the abuse that was poured on them. “To rail,” he said “is the mark of an inferior; to bear it, of a superior. If we would teach them to control their tongues, let us show that we control our ears.”
In the reading that evening, at supper, the text occurred, “If they persecute you in one city, flee to another.” This Becket took as direction for his course, and sent to ask the King for a safe-conduct to return to Canterbury. The King said he should have an answer to-morrow, which Becket and his clerks considered as a sign that his life was not safe. That night, therefore, he, with three of his clergy, mounted at the postern of the monastery, and rode off, in such torrents of rain, that four times he was obliged to cut off a portion of his long cloak to relieve himself of the weight. He made for Kent, travelling by night and hiding by day, for twenty days, till he reached the coast, and at Estrey was hidden for several days in a little secret chamber opening into the parish church, whence, at mass, he gave the blessing to the congregation, though they knew it not. At last a small open boat was procured, and, embarking on the 2d of November, 1164, he safely landed near Gravelines.
The county of Boulogne belonged to Mary de Blois, Stephen’s daughter. She had taken the veil at Romsey, when a girl; but on the death of her brothers, Eustace and William, became the heiress of her mother’s county of Boulogne, and had been stolen away and married, for the sake of her inheritance, by Matthew of Flanders. The Archbishop had opposed this marriage, and the count was therefore his enemy, so that he was obliged to pass through his territory in the disguise of a Cistercian monk, calling himself Brother Christian.
Twice he was in danger of discovery. The first time was when they met a party of young men hawking. Becket, who had never lost his admiration for the noble birds (for one of whom he had so nearly lost his life), showed so much interest in the falcons, that their owner, surprised at seeing so much sportsmanship in a monk, exclaimed, “You must be the Archbishop of Canterbury!” “What!” said another of the hawking party, “do you think the Archbishop travels in this sort?” And thus Becket was saved from being obliged to make answer. The next time was at supper, when they had reached the inn at Gravelines, where his great height and beautiful hands attracted attention; and the host, further remarking that he bestowed all the choicest morsels on the children, was convinced that this must be the English Archbishop, whose escape was already known on the Continent, and falling down at his feet, blessed the saints for bringing such a guest under his roof. Becket was much afraid the good man might unintentionally betray him, and left Gravelines early the next morning, on his way to the monastery of St. Bertin’s, at St. Omer. It is amusing to find Becket’s faithful clerks, on the Friday when they were to arrive at that hospitable convent, trying to coax their master to grant them leave, after their journey, to eat a little meat: “for, suppose there should be a scarcity of fish.” Here they were joined by Herbert de Bosham, who had been sent to Canterbury to collect such money and valuables as he could bring away.
Henry had in the meantime sent an embassy to desire the King of France not to shelter “the late Archbishop;” but it met with no favorable reception from Louis. “He is a noble-minded man,” said he; “if I knew where to find him, I would go with my whole court to meet him.”
“But he did much harm to France,” said the Earl of Arundel, “at the head of the English army.”
“That was his duty,” said Louis; “I admire him the more. If he had been my servant, he would have done the same for me.”
Nor did the embassy meet with much better success on going to Sens, where Pope Alexander III. then was. The Bishop of London began to abuse the Archbishop virulently, saying that he had fled, “as the Scripture saith. ‘The wicked fleeth when no man pursueth.’”
“Nay,” interrupted the Pope, “spare. I entreat you, spare—”
“I will spare him, holy father,” said Gilbert
“Not him, but yourself, brother,” said Alexander; and Gilbert was silenced.
Finding how favorably both Pope and King were disposed toward him, Becket left his retreat at St. Omer, and was received with much respect by Louis at Soissons, after which he proceeded to Sens. There he was treated with high honor by Alexander, and almost his first measure was to confess, with deep grief, that he considered his election uncanonical, “the handiwork of men, and not of God,” and that therefore these troubles had fallen on his Church. He therefore gave up his see; but the Pope would not accept his resignation, and assigned to him the Cistercian Abbey of Pontigny as his dwelling-place. Here he remained two years, while the King persecuted his adherents and banished his kindred. Four hundred poor creatures were stripped of their goods, and turned adrift in Flanders, where they must have perished, had not the Count and the Empress Maude taken pity on them.
In 1166, Pope Alexander III. returned to Rome, after many vain attempts to reconcile the King and Archbishop, and it was determined that Becket should pronounce sentence of excommunication on the King and his chief followers in his uncanonical proceedings. Henry was at this time seriously ill, and Becket therefore did not include him under the sentence; the others were excommunicated, and this so exasperated Henry, that he intimated to the monks at Pontigny that he should seize all the possessions of the Cistercians in England, if they continued to harbor his enemy.
The poor monks were much distressed, and laid the letter before their guest, who could, of course, do no other than depart. “He who feeds the birds of the air, and clothes the lilies of the field, will provide for me and my fellow-exiles,” said he; and he soon after received an invitation from the King of France to choose any castle or convent in his dominions for his abode. He selected the Abbey of St. Columba, a little beyond the walls of Sens, and took leave of the brethren at Pontigny, with such a burst of tears that the abbot remarked them with surprise, and begged to know their cause. “I feel that my days are numbered,” said Becket; “I dreamt, last night, that I was put to death.”
“Do you think you are going to be a martyr?” said the abbot. “You eat and drink too much for that.”
“I know that I am too self-indulgent,” said the Arch bishop; “but God is merciful, albeit I am unworthy of His favor.”
Legates were sent by the Pope to negotiate, and many letters were written on either side, but without effect. The difference was said to lie in a nutshell; but where the liberties of the Church were concerned, Becket was inflexible. At the Epiphany, 1169, he was put to a severe trial; Henry himself, who had long been at war with Louis le Jeune, came to Montmirail, to hold a conference and sign a treaty, and he was summoned to attend it. By the advice of the legates and other clergy, Becket had agreed to give up the phrase which had formerly given the King so much offence at Clarendon, “Saving the privileges of my order,” but not without inserting in its stead an equivalent, “Saving the honor of God,” which, as being concerned in that of the Church, meant the same thing.
Yet on this the clergy of France, who were always extremely submissive to the crown, were by no means of Becket’s opinion, and tried so hard to persuade him, for the sake of peace, to suppress this clause altogether, and make no reservation, that the bold and faithful Herbert de Bosham began to fear he might give way, and, pressing through the crowd as the Archbishop was advancing to the presence of the two kings, he whispered in his ear, “Take heed, my lord—walk warily. I tell you truly, if you leave out the words, ‘Saving God’s honor,’ as you suppressed the other phrase, saving your own order, your sorrow will be renewed, and the more bitterly.”
The throng was so dense, that Becket could only answer him by a look, and he remained in great anxiety as he watched his master advance and throw himself at the feet of King Henry; then, when raised up by the King, begin to speak, accusing himself of being by his unworthiness, the cause of the troubles of the English Church. “Therefore,” said he, “I throw myself on your mercy and pleasure, my lord, on the whole matter that lies between us, only saving the honor of my God.”
Henry burst out in rage and fury, heaping on Becket a load of abuse; declaring, to the King of France that this was all a pretence and that he himself was willing, to leave the Archbishop to the full as much power as any of his predecessors, but that he knew that, whatever the Archbishop disapproved, he would say was contrary to God’s honor. “Now,” said Henry, “there have been many kings of England before me, some of greater power than I am, some of less; and there have been many archbishops of Canterbury before him. Now let him behave to me as the holiest of his predecessors behaved to the least of mine, and I am satisfied.”
There was apparent reason in this, that brought over Louis to Henry’s side, and he said, rather insultingly, “My lord Archbishop, do you wish to be more than a saint?”
But Becket stood firm. He said there had indeed been holier and greater archbishops before him, each one of whom had corrected some abuse of the Church; and had they corrected all, he should not have been exposed to this fiery trial. Besides, the point was, that Henry was not leaving the Church as it had been under them, but seeking to bind a yoke on her that they had never borne. Almost all the French clergy and nobles were now against him; they called him obstinate and proud; the two kings mounted their horses and rode away together, without bidding him farewell; and some of the last words his clerks heard from the French nobles were, “He has been cast out by England; let him find no support in France.”
Dreading what might come next, and grievously disappointed in their hopes of returning to their homes, even his clerks were out of humor, and blamed his determination. As they rode back in the gloom toward St. Columba, the horse of one happened to stumble, and in his vexation he exclaimed, “Come up, saving the honor of the Church and my order.”
The Archbishop looked grieved, but was silent, and Herbert took this moment for riding up to him, and saying, “Heaven be praised, my lord, that through all to-day’s tribulation you have been sustained by the Lord, and have not suffered that slippery member to betray you into anything against the honor of God.”
The great ground of anxiety was the displeasure of Louis, who had hitherto not only allowed the exiles to take shelter in his dominions, but absolutely maintained them; and if he was won over by their persecutors, what was to become of them?
Their alarm increased as they heard nothing from him of his usual messages of kindness and friendship, and they were consulting together on their plans if they should be turned out of St. Columba.
“Never fear,” said the Archbishop; “I am the only person King Henry wishes to injure: if I go away, no one will molest you.”
“It is for you we are anxious,” they said; “we do not see where you can find refuge.”
“Care not for me,” he said: “my God can protect me. Though England and France are closed against me, I shall not be undone. I will not apply to those Roman robbers, who do nothing but plunder the needy. I have heard that the people who dwell on the banks of the Arar, in Burgundy, are open-handed. I will go among them, on foot, with one comrade, and they will surely have compassion on me.”
Just then a messenger came to desire the Archbishop to come to the lodgings of the French King.
“There! it is to drive us out of his kingdom,” said one of the clerks.
“Do not forebode evil,” returned Becket. “You are not a prophet, nor the son of a prophet.”
Becket could hardly have been prepared for the manner of his reception. Louis threw himself on his knees, crying out, “My father, forgive me; you were the only wise man among us. We were all blinded and besotted, and advised you to make God’s honor give way to a man’s will! I repent of it, my father, and entreat you to bestow on me absolution!”
Louis had been brought to this change of mind by a breach of promise on Henry’s part, but he never again wavered in his confidence and support of Becket.
In the November of the same year there was another interview between the two kings and Becket, at Montmartre, near Paris.
By this time, the Bishops of London and Salisbury had been excommunicated for disobedience to their primate; and Henry, expecting the same stroke to fall on himself, was resolved to put an end to the quarrel, and, bringing back Becket to his kingdom, to deal with him there as best he might.
Becket did not, by any means, trust the King’s intentions, and had written to ask the Pope what pledge for his security he had better require. Alexander answered, that it was not accordant with the character of an ecclesiastic to stipulate for such pledges, but that he had better content himself with obtaining from the King a kiss of peace.
Now this kiss Henry would not give. He said he had sworn an oath never to kiss the Archbishop, and this refusal immediately convinced every one that evil was intended. Louis and all the Archbishop’s friends concurred in advising him never to come to any terms without this seal of friend ship, and entirely on this ground the treaty was broken off. One of Becket’s clergy remarked, that the meeting had taken place on the spot where St. Denys was put to death, adding, “It is my belief that nothing but your martyrdom will insure peace to the Church.”
“Be it so,” said Becket; “God grant that she may be redeemed, even at the sacrifice of my life.”
He began to make up his mind that, since the King had given up the point at issue, he ought to allow no regard for his personal safety to keep him away from his flock; but just at this point the quarrel became further complicated. Henry, in dread of excommunication, resolved to have his son Henry crowned, to reign jointly with him, and the difficulty arose that no one could lawfully perform the coronation but the primate. Letters prohibiting the bishops from taking part in the coronation were sent by Becket, but, in the meantime, Gilbert Folliot had been appealing to Rome against his own excommunication. The Pope, who had been shuffling throughout, would not absolve him himself, but gave him letters to the Archbishops of Rouen and Nevers, and they granted him absolution; on which he returned triumphant to England, and joined with Roger of York and Hilary of Chichester in setting the crown on the head of young Henry. It was a measure which every person concerned in it had bitterly to rue—king, prince, bishops, every one, except Margaret, young Henry’s wife, who steadily avoided receiving the crown from any one but her old tutor and friend, the primate.
Pope and Archbishop both agreed that this contempt of prohibition must be visited by excommunication; and as Alexander had about this time effectually humbled the pride of the Emperor Frederick, Henry thought it time to submit, at least in appearance, lest his realm should be laid under an interdict. At Freitval, therefore, he met the Archbishop in the autumn of 1170, and all was arranged. He consented to the excommunication of those concerned in the coronation; he held Becket’s stirrup; he did everything but give the kiss of peace, but that he constantly avoided. Even when they went to church together at Tours, when, in the course of the communion service, Henry must have received the kiss from the Archbishop, he contrived to change the service to the mass for the dead, in which the kiss did not occur. The last time the King and Archbishop met was at Chaumont, near Blois, and here they had a return of old feelings, talked cheerfully and in a friendly manner, and Henry was so much touched by his remembrance of his happiest and best days, when his noble Chancellor was his friend and counsellor, that he exclaimed, “Why will you not do as I wish you? I would put all my affairs into your hands.”
But Becket told his clerks that he recollected, “All these things will I give Thee, if Thou wilt fall down and worship me.”
They parted for the last time, and Becket prepared for his return, after his seven years’ exile, sending before him letters from the Pope, suspending the Archbishop of York, and excommunicating the other bishops who had assisted at the coronation. At every step warnings met him that the English coast was beset with his foes, lying in wait to murder him; but he was resolved to proceed, and bold Herbert helped to strengthen his resolution by his arguments. On the 3d of December he set sail from the Boulogne coast. “There is England, my lord!” cried the rejoicing clerks.
“You are glad to go,” he said; “but, before forty days, you will wish yourself anywhere else.”
With extreme joy did the people of Sandwich see, for the first time for seven years, the archepiscopal cross, as it stood high above the prow of the ship. They thronged to receive their pastor and ask his blessing, and in every village through which he passed the parish priest came forth, with cross or banner, his flock in procession behind him, and the bells pealing merrily, while the road was strewed with garlands.
At Canterbury the joy was extreme; anthems were sung in all the churches, and the streets resounded with trumpets and the shouts of the people in their holiday robes. The Archbishop rode through the midst, saluted each of the monks of Christ Church on the cheek, and then went straight to his own cathedral, where his greeting to his flock was a sermon on the text, “Here we have no abiding city.”
After taking possession of his palace, Becket set out to London to visit his pupil, the young King, taking him a present of a fine horse; but he was not allowed to see him, and the courtiers threatened him severely, because of the rejoicings of the citizens of London. At home he was much annoyed by his old enemy, Ranulf de Broc, who from Saltwood Castle made forays on all that were going to the archiepiscopal palace, stole his baggage, and cut off the tail of one of the poor horses that carried it.
The bishops who had been placed under the censures of the Church were, meanwhile, in violent anger. Roger of York said he had 8,000 crowns in his coffers, and would spend every one of them in beating down Thomas’s insolence: and together they all set out to make their complaints to the King, who was at Falaise.
It would seem that Henry either forgot, or did not choose to tell them, of the permission he had given Becket at Freital, and he went into a passion, saying, if all who were concerned in the coronation were to be excommunicated, he ought to be one. The Archbishop of York talked of patience and good contrivance. “What would you have me do?” said Henry.
“Your barons must advise you,” said one of the bishops (which, is not known); “but as long as Thomas lives, you will never be at peace.”
Henry’s eyes flashed. “A curse,” cried he, “on all the false varlets I have maintained, who have left me so long subject to the insolence of a priest, without attempting to rid me of him!”
A council of the barons was called, and Henry found them willing enough to advise him as he wished. “The only way to deal with such a fellow,” said one, “is to plait a few withe in a rope, and have him up to a gallows.” In the midst of the council, however, it was observed that four of the King’s knights were missing—Reginald Fitzurse, William Tracy, Hugh Morville, and William Brito. It was remembered that they had heard the King’s words about the insolent priest, and, becoming alarmed for the consequences, Henry sent off the Earl of Mandeville, and some others, with orders to overtake them, and arrest the Archbishop.
The four knights had held a hasty council, after which they set out separately, agreeing to meet in Saltwood Castle, where they were sure of assistance in their designs from Randolf de Broc. They reached it on Innocents’ day, and the next day set out for Canterbury, accompanied by several of the Broc family and their armed retainers. In the meantime, Becket had been keeping Christmas, and preaching his last sermon on the text, “Peace on earth, good-will to men.” He had sent away his cross-bearer, Alexander Llewellyn, and his high-minded friend, Herbert de Bosham, with letters to the Pope—perhaps because he was afraid that Herbert’s boldness might bring him into peril; and he was sitting in his own chamber writing, when the four knights arrived, and desired to speak with him.
He received them with his clergy about him, and they began to threaten him in the name of the King, and order him to leave the kingdom. He must fully have understood the meaning of all this; but he stood firm, and quietly answered all their railing. They then told him his doings should recoil on his own head; and on his replying that he was ready to suffer martyrdom, they noisily left the room, Fiturse shouting out, “Ho! clerks and monks, in the King’s name seize that man, and keep him till justice is done.”
“You will find me here,” answered Becket, standing by the door.
The knights had gone back to arm themselves and join their retainers. In the meantime the terrified clergy fastened all the doors of the monastery, and besought the Archbishop to take shelter in the church; but he seemed the only person present who had no fear, and replied that he would not flee—he would remain where he was. At last he was persuaded to come into church, as it was the hour for vespers, and set off, with the cross borne before him.
“My lord! my lord! they are arming!” cried one frightened monk; and another brought word that they were upon them—Robert de Broc having shown them the way through the orchard. Still Becket was calm; and as the monks tried to drag him into the church, he stood at the door, saying, “Go on with the holy service. As long as you are afraid of death, I will not enter.”
They proceeded, and he advanced up the aisle. As he was going up the steps to the altar, there was a rush of monks into the church; for Reginald Fitzurse, with a drawn sword, had just come through the cloister door, the other murderers following. Becket turned, on seeing the monks trying to bolt and bar the church doors. “It is not right,” said he; “to make a fortress of the house of prayer. It can protect its own, even if its doors are open. We shall conquer our enemies by suffering, not by fighting.”
The vespers ceased; the clergy threw themselves on the altars for protection; the Archbishop stood alone with one canon, with Fitzstephen and Edward Grim, a priest who had come to visit him. In rushed the band of armed men, crying out, “Where is the traitor, Thomas Becket?” To this he made no answer; but when the cry was, “Where is the Archbishop?” he came down the steps, saying, “Here I am; no traitor, but a priest of the Lord. What would you of me?”
“Absolve those you have excommunicated.”
“They have not repented, and I will not.”
“Then you shall die.”
“I am ready, for the Lord’s sake; but, in the name of Almighty God, I forbid you to harm these, whether priests or laymen.”
“Flee, or you are a dead man!” cried one, striking him with the back of his sword, and unwilling, apparently, to slay him in the church. They tried to push him away from the pillar against which he was standing, but in vain. Becket was a tall, powerful man, expert in the use of weapons. Had he snatched a sword from one of these, he might have saved his life; but temporal arms he had long since laid aside, and he only stood still, clasped his hands in prayer, and commended his soul to his God. Reginald Fitzurse began to fear the people might break in to his rescue, and struck a blow which wounded his head, as well as the arm of Edward Grim, who fled to the altar; but Becket did not move hand or foot—only, as the blood flowed from his face, he said, “In the name of Christ, and for the defence of the Church, I am ready to die.” Tracy struck him again twice on the head: he staggered, and, as he was falling, the fourth stroke, given by Brito, cleft off the top of his skull with such violence, that the sword broke against the pavement.
The murderers, after making sure of his death, left the church; the monks took up his corpse, unwounded, save the crown of his head, which was shattered to pieces above his tonsure, and laid it out on the high altar, deeming that he had indeed been a sacrifice, and weeping as they beheld the beauty of his peaceful expression, as if he had calmly fallen asleep. They folded outward the haircloth shirt he had always worn secretly; and as the blood still trickled from the wound, it was caught in a dish.
The threats of Randolf de Broc obliged them to bury him in haste the next morning; and they were strictly forbidden to place his coffin among those of the former archbishops—a command which they obeyed, from the dread that otherwise his remains might be insulted. They had not long to fear. Europe rang with horror at the crime, and admiration, rather than compassion, for the victim. No one was more shocked than the King himself, who was at Bure, in Normandy, when the news reached him. For three days he remained shut; up in his room, taking no food, and seeing no one, in an agony of grief and dismay at the consequence of his hasty words, and dwelling on those days of early friendship which he had passed with the murdered Becket. Not till these first paroxysms of grief were over was he even able to think of the danger he was in; and he then sent off an embassy to explain to the Pope how far he was from intending the bloody deed, and to entreat forgiveness.
He was at a loss how to treat the murderers. He could not punish what his own words had been supposed to authorize, and he dared not let them escape, lest he should be supposed to be their defender. He therefore let them reap the benefit of the liberties for which Becket had died: their crime was done on the person of a clerk; therefore it was left to the censures of the Church.
They had, in the meantime, fled to Morville’s Castle, in Cumberland, where they found themselves regarded with universal execration; their servants shrank from their presence, and, in the exaggerations of tradition, it was said that the very dogs would not approach them.
Overwhelmed with remorse, they set out for Italy, and dreaded and avoided, as if they bore a mark like the first “murderer and vagabond,” they threw themselves at the feet of the Pope, and entreated to know what they should do to obtain mercy. He ordered them to go on pilgrimage to Jerusalem; and they all went except Tracy, who, lingering behind, was seized with a dreadful illness, and died at Cosenza. The others all died within three years, with deep marks of penitence, and were buried before the door of the Church of the Holy Sepulchre.
Henry obtained pardon from the Pope on giving up all attempts at subjecting the Church to the law of the State, and on giving a large sum of money to maintain 200 knights for three years in the Holy Land. He also largely endowed Mary and Agnes Becket, the Archbishop’s sisters, with possessions in his newly-conquered domain in Ireland; and one of them became the ancestress of the noble family of Butler, Earls of Ormonde.
The cathedral at Canterbury had, in the meantime, been sprinkled with holy water, to purify it from the crime of sacrilege and murder there committed, and for which it had been a whole year left neglected, and without the celebration of Divine service. On its reopening, gifts poured in from all quarters, in honor of the Archbishop, and it was repaired and beautified to a great degree. The beautiful circular chapel at the east end was named Becket’s Crown, and the spot by the north transept, where he fell, was termed The Martyrdom. Reports of miracles having been performed at his intercession were carried to Rome, and Pope Alexander canonized him as St. Thomas of Canterbury. The next year, 1174, Henry II., who was broken down with grief at the rebellion of his sons, rode from Southampton to Canterbury without resting, taking no food but bread and water, entered the city, and walked through the streets barefoot to the cathedral, and into the crypt, where he threw himself prostrate on the ground, while Gilbert Folliot preached to the people.
In the chapter-house Henry caused each of the clergy present, to the number of eighty, to strike him over the shoulders with a knotted cord, and afterward spent the whole night beside the tomb. He heard mass the next morning, and returned to London.
A few years after, Louis VII. came to pray at the tomb of his friend for the recovery of his son Philippe Auguste, who was ill of a fever. He made splendid gifts to the cathedral, and in especial a very large diamond, and a golden cup. In Italy Thomas was equally honored. William the Good, of Sicily, who married Joan, daughter to Henry II., placed a colossal statue of St. Thomas of Canterbury in his new foundation, the Church of Monreale; and at Agnani there is still preserved a richly-embroidered cope, presented by Pope Innocent III., bearing thirty-six different scenes in delicate needlework, and among them the death of the English Archbishop. There are also many German and French representations of the subject; the murderers, in the more ancient ones, carefully distinguished by their shields: Morville, fretty fleur-de-lis; Tracy, two bars gules; Brito, three bears, heads muzzled; Fitzurse, three bears passant.
In Henry III.‘s reign a new shrine was built at Canterbury, and the Archbishop’s relics were thither translated. No saint in England was more popular than St. Thomas of Canterbury, and frequent pilgrimages were made to his shrine. The Canterbury Pilgrims of Chaucer are thither journeying, and Simon of Sudbury, the archbishop killed by Wat Tyler’s mob, is said to have made himself unpopular by rebuking the superstition that made the ignorant believe in the efficacy of these pilgrimages.
Then came the reaction. Henry VIII., little able to endure such a saint as Becket, sent the spoilers to Canterbury. Lord Cromwell burnt his relics, and carried off the treasures of gold and jewels, which filled two chests, so heavy that six or eight men were wanted to carry each of them. Henry wore Louis VII.‘s diamond in a ring. The costly shrine was destroyed, and the pavement, worn by the knees of the pilgrims, alone remained to show where Becket’s tomb had been. In London, the house of Gilbert à Becket, in Southwark, where the Saracen lady had ended her toilsome journey, and where Thomas had been born, had, in Henry III.‘s reign, been made a hospital; Edward VI. granted it for the same use; and thus it still remains, by its old name of St. Thomas’s Hospital, which perhaps would not so generally be given it, if it were known after what saint it was so called. His likeness was destroyed in every church and public building, so that but one head of St. Thomas à Becket is known to exist in England—namely, one in stained glass, at the village of Horton, in Ribblesdale—and even in missals and breviaries it was defaced.
No one has met with more abuse than Becket, ever since the Reformation. Proud, ostentatious, hypocritical, and rebellious—these are the terms usually bestowed on him. How far he deserves them, may be judged from a life detailed with unusual minuteness by three intimate companions, none of them treating him as faultless. Of the rights of the struggle we will not speak. No one can doubt that Becket gave his life for the cause which, in all sincerity, he deemed that of the Church against the World.
The fate of the murderers has been questioned in later times. It is said that they died at home, in peace and fair prosperity; but the evidence on either side is nearly balanced.