solations of the church, as befitted a Christian in his condition. When the bishop entered the bed chamber, bearing in his hands the precious body of the Saviour, the earl by one of those extraordinary efforts which sometimes precede dissolution, started from his bed, having nothing around him but the sheet in which he was wrapped. He caused a coarse cord to be tied around his neck, and prostrated himself upon the floor bathed in his tears, declaring that he was the last of sinners, and a traitor to his God. In this humble posture he insisted upon making his confession, nor could he be prevailed upon to be replaced in his bed, till he had, in the same suppliant posture, received the body of his Redeemer. During the whole of the following day he persevered in acts of the deepest penitence, and on the evening of the third day, Saturday the 7th of March, 1226, placidly yielded up his soul into the hands of his Maker. To quote the words of De Wonda, "his body was brought from the castle, amidst the tears and deep sighs of many, and borne along to its last resting place, on the very same day and at the same hour on which, exactly eight weeks before, he had been welcomed back in triumph to this beauteous new cathedral. On the morrow, being Sunday, he was honorably buried in the new chapel of the Blessed Virgin, there being present, the bishops of Sarum and Winchester, and a bishop of Ireland, a visitant there, William Marshall, earl of Pembroke, William de Mandeville, earl of Essex, and the barons Robert de Veteripont, Hugh de Gurnay, and Ralph de Tsarri, with a great multitude of knights.

The splendid monument raised to his memory by the munificent piety of his beloved and faithful Ela, was, till of late years, to be seen in the chapel of the Virgin, of whose patronage and favor he had esteemed himself so eminently the object; when, alas for cathedral improvements! in the year 1790, it was removed to its present situation in the nave of the church. The appearance of this "son, brother, and uncle of kings," to judge from his martial figure in grey marble, sleeping, as it were, from century to century, with his sword

and lion-defended shield at his side, must have been singularly manly and commanding.

The following items are selected from the earl's will: "In order to satisfy for prizes unjustly taken to my use, in war, the moiety of the proceeds of the lands of Bigod; the other moiety to reward those who have served me; except the manor of Oakley, from which I assign two hundred marks to the new building of the cathedral of Salisbury. Item, I assign to the building of the HOUSE OF GOD AND PLACE (Locus Dei) of the Carthusian order, all the profits of the lands of Campvill. Item, I assign to the same house a chalice of gold beautified with emeralds and rubies; a pix of gold with pearls, and two silver cruets, the one gilt, the other plain; also its great chapel furniture, namely, a chasuble of purple satin, and a cope for the choir of purple satin; a dalmatic of saffron silk wellwrought, an alb with ornaments, an amice, a stole, and reliquary. Item, to the house of St. Mary of Banthwood, my feast-day chapel furniture, which I have been used to carry about with me. And also to the same house my book called Portehois, or Breviary of Prayers."

To return to the Ladye Ela. Having rendered all the necessary honors to the memory of her heroic and pious consort, she was determined to maintain her independence in what was then termed, in legal language, "a free widowhood; devoting herself, in the first place, to the education of her children, and after that to the service of God, during the remainder of her days upon earth."

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We now approach the period of the foundation of Lacock nunnery. We quote from the Book of Lacock. Ela had now survived her husband seven years in the state of widowhood. She had frequently proposed to herself to appropriate a portion of her ample means in founding monasteries to the honor of God, and to promote the salvation of her soul, and that of her husband; and at length she was directed in a vision to build a monastery in honor of the blessed Mary and of St. Bernard, in a pleasant meadow, near Lacock. Accord

ingly, on the 16th of April, 1232, when in the forty-fifth year of her age, she founded two monasteries on one and the same day; in the morning, that of Lacock, in which holy canonesses might dwell, continually and most devoutly serving God; and in the afternoon, the priory of Henton, of the Carthusian order. These two places are about fifteen miles apart."

In the foundation of her nunnery, the countess Ela had undertaken a task which, for a season, was as much calculated to add to her employments, as it afterwards contributed to her repose. To the religious cares attendant on the formation of a religious community, and the arrangements necessary for their pious government, was added the disposition of adequate revenues for their support, and the due fulfilment of those legal forms which the laws of the country required. The first and most important of these forms was, of course, the countess' own foundation charter; but this it was deemed necessary to fortify by others in confirmation, obtained from her son, now of age, from the rector of Lacock, from the bishop of the diocess, and from the king.

By her foundation charter, the countess Ela gave to God and the blessed Mary, her whole manor of Lacock, with all its appurtenances, rights, and free customs, to found an abbey thereon, which she wished should be called Locus Beatæ Mariæ, or St. Mary's Place. This name, it will be remarked, is in correspondence with her husband's foundation of Carthusians, which he had called Locus Dei, God's Place. The remainder of the charter states, that the manor was to be held by the abbess and nuns "in free and perpetual alms," and therefore released from every secular exaction, due either to the king, or her heirs.

The charter of her son William Longespé merely recites his mother's charter, and ratifies the same. The vigilance with which the monastic societies were accustomed to solicit these confirmatory deeds, from the hands of the heirs of their original benefactors, is demonstrated in numerous instances; and its necessity is shown in several cases of their early history, in which a fierce and graceless youth seized again upon his an

cestral estates, or refused to deliver what his father had bestowed upon his death-bed.

The chain of legal documents for the foundation of the abbey being thus completed, the pious work was carried forward with vigor, and ample provision was made for the permanent support of the nuns serving God at Lacock.

The first canoness who received the veil in this establishment was Alicia Garinges, who appears to have presided over the house during the eight years that elapsed after its foundation, at which period its religious government was assumed by Ela herself. After having performed the duties of a good mother, in watching as well over the temporal as the spiritual welfare of her children, she at length yielded to the stronger impressions of religious feeling, and retiring from all connection with the cares of life, and the duties of her high station, left the stately halls of her fathers, and repaired to the religious seclusion in the forest of Chippenham. The brief particulars recorded of her taking the religious habit are these that it took place on Christmas day, in the year of our Lord, 1238, in the seventh year after the foundation of the house of Lacock, and in the sixty-first year of her age, she "having in all her actions and designs been constantly dependent on the counsel and aid of Edmund, archbishop of Canterbury, and other discreet men."

The following particulars of the profession of a nun, are taken from a MS. of this period, preserved in the British Museum, and may not be unacceptable in this place.

"If any seek to be admitted into the order, in the way of charity, the lady abbess standing, or sitting in a chair at the grate, with the whole convent in their full habit standing about her, shall bid her say what her wish is, in presence of all the convent. This being heard, if the number of the sisterhood be complete, she shall say: 'We may receive none over the number limited in our rule.' If the number be not complete, she shall say: none may be proposed in this order, before a whole year of sufficient probation; nor, after their profession, can they change to another order.'

"If she still desire to be admitted to the

year of proof, the abbess shall examine her, by inquiring how long she has had an intention of entering this order, and whether she be moved thereto of herself, or by any other person; secondly, if she be free of all worldly bonds, that is, of debt, borrowage, service, bondage, ban of the church, wedlock, contract, even to any other order, heresy, or such like; also, if she desire to enter a religious life purely for the glory of God, and not from any sickness or bodily infirmity, nor compelled by any shame, pain of worldly adversity, or such like. And after this she shall speak to her of what is to be endured in this order, that is, contempt of the world, the forgetting of parents, of relatives, and of all worldly friendships, except as the rule permits, and the church has determined; add to this, much fasting, early rising, long watching, daily labor, strict silence, long service, the lowest place, hard commands of the mother abbess, ready obedience, renunciation of her own will, patience in sufferings, endurance of sharp corrections, and such like; all of which may be lightly borne for a time, but when continued through a whole life, is hard work to some. If she give not her free assent to all this, then shall the abbess respectfully discontinue any further conference.

"If the abbess shall think her disposed to a religious life, she shall test her ability in voice, singing, and reading. This known, she shall bid her wait for an answer, which shall be given at some convenient time, when she has communed with the sisterhood upon the same, from whom, in such cases, she may conceal nothing, either from fear or favor, or from the threats of any one, of what power or dignity soever he may be. "After this, the convent being convened in the chapter house, the abbess shall ask of each sister, in order and by name, beginning at the eldest, whether they wish the applicant to be admitted to the year of proof, or not; and if the graver party answer 'nay,' and assign cause for the same, the abbess, in presence of all the convent, or a majority of the same, shall give her a decided but gentle answer, and bid her go in peace.

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"If the graver party consent to have her admitted to the zeal of proof, the abbess shall address in such words as these: 'Daughter, you have just cause to render thanks to God. I have consulted with my sisters, and find them satisfied as to the goodness of your intentions, and favorable to your wishes.' And then she shall add; In the name of our Lord Jesus Christ, and of his most holy mother, our lady the blessed Mary, of St. Bridget, St. Augustine, and of all the saints, and in the name of my whole sisterhood, and in my own name, I admit you to your year of proof, according to the tenor of that rule of St. Augustine. Go, therefore, and make trial of your strength, by observing as far as you may the said holy rule, during the course of three months, after which term, come to us again, and, in the meantime, we shall take further deliberation respecting you."

Upon hearing this, the applicant shall render thanks to God, and to all the congregation, and after this she shall go with her forehead covered and with downcast look, anticipating her future obedience to the abbess. Before she is dismissed, let her be again reminded, 1. to bear in mind the time appointed for her return; 2. to demean and prove herself during this interim, observing the rule as well as she may, at least in part; 3. to speak with the general confessor as to the state of her interior. The abbess shall conclude with some words of advice, rather sharply uttered, to test her patience and obedience; and shall read over to her such points of the rule and statute, as more immediately concern her person, that she may not afterwards plead ignorance on these heads. In the meantime, the abbess may inquire, or cause diligent inquiry to be made of such persons as know her, relative to her general life and conversation; desiring, if it be deemed advisable, written testimonials of the

and other expenses, they were to be found her by the monastery.

The ceremony of being received into the sisterhood, at the expiration of the term required, was termed "quitting the year of proof." The abbess and convent proceeded to the grate, where the novice was kneeling without. The abbess thus addressed her : "What do you desire?" She answered; “I ask, in the name of charity, that I may be received to live with you in this congregation all the days of my life." Then the abbess, if she think proper, shall shortly recapitulate to the novice what was told her on her entering upon the year of proof, and conclude by expressing her satisfaction at the manner in which the duties of that year had been complied with.

Previous to the ceremony of profession, for the performance of which the presence of a bishop was required, the sextoness was to arrange a bier, covered with a layer of fresh earth, placing thereon a cross of smooth lath, and setting it before the door. The novice was to be professed in her own dress, and not in borrowed finery; and before being presented to the bishop to be consecrated, her hair was to be cut off by the lady abbess, in the manner prescribed, which was as follows. The abbess was to repair to the grate with some of the sisters, either after our Lady's mass or complin, or at any other time most convenient; the sextoness bringing holy water, a fair kerchief, and a pair of scissors. The window of the grate being opened, and the hair of the novice being dressed becomingly behind her head, the abbess sprinkled holy water upon her, saying: "Aqua benedicta sit tibi salus et vita, in nomine Patris, et Filii, et Spiritus Sancti;” the community answering Amen. And then, while the abbess cut off her hair, the sisterhood ranged on each side, sang alternately the hymn Veni Creator Spiritus; other responses and prayers closed the ceremony.

On the day of profession, all the canonical hours were performed before high mass; and when the bishop had entered the sanctuary, four sisters, appointed by the abbess, brought in the bier, of which mention has been made, and set it down before the professing novice; and having made a rev

VOL. II.-No. 11.

erence towards the high altar, turned again into the monastery, the door being closed after them.

When the bishop came to the door, he found the novice kneeling without. He addressed her in these words: "Art thou free and unfettered by any bond of the Church or of wedlock, of vow, or of excommunication?" To whom she was to answer: "I am entirely free." The bishop then added: "Doth not shame, or some secret grief, or the pressure of worldly calamity, or debt, induce thee to adopt a religious life?" She shall answer (from a scroll in her hand, if her memory serve not): "I am come hither, moved neither by grief nor shame, but by a fervent love of God; and I have already paid all my debts to the best of my power. The bishop further added: "Dost thou seek admission into this order in the name of Jesus Christ, the great spouse of souls, and in honor of his most holy mother, the Blessed Mary?" She replying: "I so seek it," the bishop conducts her into the Church, saying:

Behold, she now worthily enters this order." At her entrance, a red banner was carried before her, on one side of which was painted the image of the Virgin Mary ; that the new bride, on contemplating the sign of her spouse suffering on the cross, might learn patience and poverty, and looking upon the Virgin Mother, might learn chastity and humility.

"When brought into the church, she was placed near the door, and the bishop proceeded to consecrate her ring;* after which, approaching the novice, he said: 'Pledge thyself to God, and to me in his behalf, that thou wilt obey thy prelates and superiors, and live according to the rule of St. Augustine, until the end of thy life.' The novice replies I, Sister [ELA], do hereby make my profession, and promise obedience to Almighty God, and the Blessed Mary, ever a virgin, to St. Augustine and St. Bernard, and to thee, the bishop on their behalf, and to our good mother, the abbess, and her successors, to live a life of poverty and chastity, according to the rule

*For her the spouse prepares the bridal ring, And virgin choirs her hymenials sing.-Pope.

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of St. Augustine, even until the day of my death.'

"After some further prayers and responses the bishop placed the ring upon her right hand, and then proceeded to sing the mass of the Holy Trinity. At the offertory the costume of the convert was brought to the altar upon a salver, and the bishop blessed it with prayer. The novice then put off her shoes, scarf, and ornaments, and walked barefoot to receive from the prelate's hand her consecrated habit. She then put on her conventual shoes; which act, as well as those of covering her head with the fillet, fitting on her mantle, and putting on her hood, were each accompanied by prayer and blessing by the bishop. Lastly, upon placing upon her head the veil, the handmaid of the Lord having knelt down and received the bishop's final benediction, is received within, and the grate is closed."

It was on the 15th of August, 1240, the feast of the Assumption, that Ela, after having previously fulfilled in all strictness the rules of her order, assumed the government of the abbey she had founded. The Book of Lacock states that she was then constituted the first abbess; we may, therefore, conclude that the constitution of the society was not fully completed till that year, nor probably the whole of the conventual buildings; but that this important step was the crowning stone of the pious work.

The ceremonies of the consecration of an abbess are described in the "Pontificale," a splendid volume preserved in the library of Salisbury Cathedral. We give an extract or two, illustrative of the ceremonies following the election.

"The election being thus completed, the chantress solemnly intoned the hymn, Te Deum laudamus, which the sisters chanted, in alternate choir, to the end. The abbess elect was then conducted by the elder sisters to the choir, where she prostrated herself before the altar, and so remained till the end of the prayers, the concluding one of which was the following: 'Almighty and Eternal God, have mercy upon this thy servant, and according to thy clemency, direct her in the way of eternal salvation; that by thy grace she may desire what is

pleasing in thy sight, and pursue it with all zeal and diligence. Through Jesus Christ, our Lord. Amen.' This done, the officiating minister shall proclaim the election to all the people, when all the bells shall be rung for joy.

"After the mass of the Annunciation had been solemnly sung, during the offertory, the abbess elect having made her offering, and communicated at the close, the bishop proceeded to the ceremony of installation. The Te Deum was chanted, and the church bells rang the moment she had taken her seat in the richly ornamented stall. The sisters then formed in procession, and two by two approached the stall, knelt before the abbess, and kissed her hand. After this she was conducted by the bishop to the chapter house, where, seated on his right hand, she received the sisters who were ranged in order. The book of the rules and constitutions of the monastery, was brought and placed upon her lap, when, two by two, the sisters approached her, laid their right hands upon the book, and repeated separately: 'I, Sister N. N., solemnly pledge myself to the abbess of this monastery, to observe obedience after the rule of St. Augustine.' To whom the abbess, taking the sister's hands and joining them in her own, thus answered: And I admit thy obedience. In the name of the Father,' &c. When all this had been done in due form, the bishop and his attendant clerics went out in the same order they came, the sisters following him in procession to the door, and then receiving his blessing."

Though the countess of Salisbury had quitted the world, relinquishing her temporal for a spiritual dignity, yet we find her pious solicitude for the welfare of her children in no wise abated in her religious retreat. In 1256, a fatal event which befel William, the hope of her family, came to embitter for a season the hours of her meditation. Among the evil consequences of the chivalry displayed in the tournaments of these days, was the not unfrequent loss of life among the combatants; nor could the efforts made by many prudent men and pious churchmen control these ebullitions of the martial spirit of the times. During the