CHAPTER I.

P. 6,n.5,fortempora,readtemporalem.P. 33. There was no house of Grey Friars at Evesham. Simon de Montfort was buried by the monks of Evesham (seeRishanger). TheMiracula Symonis de Montfort, however, bears evident traces of Franciscan influence.P. 49,n.3,forChurch, Quarterly Review,readChurch Quarterly Review.P. 54,l.11,forbecause,readbecame.P. 56,n.5forquos,readquas.

P. 6,n.5,fortempora,readtemporalem.

P. 33. There was no house of Grey Friars at Evesham. Simon de Montfort was buried by the monks of Evesham (seeRishanger). TheMiracula Symonis de Montfort, however, bears evident traces of Franciscan influence.

P. 49,n.3,forChurch, Quarterly Review,readChurch Quarterly Review.

P. 54,l.11,forbecause,readbecame.

P. 56,n.5forquos,readquas.

THE GREY FRIARS IN OXFORD.

PART I.

HISTORY OF THE CONVENT, A. D. 1224-1538.

EARLY YEARS.

Arrival of the Franciscans at Oxford.—Their early Poverty, and Cheerfulness.—Oxford Friars as Peacemakers, and Crusaders.—Relations to the University, and to the first Colleges.—Their strict observance of the Rule.

The Franciscans first arrived in England in 1224[3]. On Tuesday, the 10th of September in that year (to follow the account of Friar Thomas Eccleston, the earliest historian of the Order in this country),a company of nine friars, four of them clerks and five laymen, landed at Dover, under the leadership of Agnellus of Pisa, the first Provincial Minister. After staying two days at Canterbury, four of them proceeded to London; and at the end of the month, two of these, Friar Richard of Ingeworth and Friar Richard of Devon, set out for Oxford. It is perhaps to this place that the well-known story told by Bartholomew of Pisa properly belongs[4]. As they neared Oxford they were stopped by the floods, and finding themselves at nightfall ‘in a vast wood which lies between Bath and Oxford,’ they sought refuge ‘for the love of God’ at a grange belonging to the monks of Abingdon, ‘lest they should perish from hunger or the wild beasts in the forest.’ The prior, judging them to be jesters[5], had them turned out; but a young monk, when the rest had gone to bed, put them into a hayloft and brought them bread and beer. That night he had a dream. The prior and his brethren were summoned before the judgment-seat of Christ; and

‘there came a certain poor man, humble and despised, in the habit of those poor friars, and he cried with a loud voice: “O most impartial Judge, the blood of my brethren, which hath been shed this night, crieth unto Thee. The guardians of this place have refused them meat and lodging, although they have left all for Thy sake, and were now coming here to seek those souls which Thou hast redeemed with Thy blood; they would not, in fact, have refused as much to jesters and mummers.”... Then the Judge commanded them to be hanged on the elm that stood in that cloister.’

In the morning the young monk found his companions dead, and became an early convert to the order of St. Francis.

On their arrival at Oxford, the two friars were received with great kindness by the Dominicans.

‘They ate in their refectory, and slept in their dormitory, like conventuals for eight days[6].’

They then hired a house in the parish of St. Ebbe from Robert le Mercer[7]. Alms sufficient for the purpose were probably alreadyforthcoming, as the new Order did not have to wait long for recognition. Though they only occupied this house till the following summer[8], they were there joined by ‘many honest bachelors and many eminent men’[9]; and it may have been owing to this increase in their numbers that they left their first abode in 1225 and hired a house with ground attached from Richard the Miller[10]. It is significant of the rapid growth of opinion in their favour that Richard

‘within a year conferred the land and house on the community of the town for the use of the Friars Minors.’

Enthusiasm and self-sacrifice were the powerful agents which ensured success and favour to the early Franciscans, and many are the stories of their primitive poverty and its effects; and if the convent at Oxford was not especially distinguished like that at Cambridge by ‘paucilitas pecuniae,’ or like that at York by ‘zelus paupertatis[11],’ the Oxford Minorites, during the time of Agnellus at least, departed but little from the ideal of their founder[12], and lived the life of the poor among whom they ministered. The pangs of hunger were not unknown in the convent; and on one occasion the friars were in debt to the amount of ten marks for food[13]. Their first houses were mean and small—too small for the numbers who flocked to their Order[14]; and the infirmary was

‘so low that the height of the walls did not much exceed the height of a man[15].’

When at length they built their church, the brethren worked with their own hands, and a bishop and an abbat who had assumed the coarse habit of the friars are said to have ‘carried water and sand and stones for the building of the place[16].’

The appearance of the Minorites was no less humble than their buildings. Their habits of coarse gray or brown cloth[17], tied round the waist with a cord, often worn and patched, as Grostete loved to see them, hardly[18]distinguished them from ‘simple rustics[19].’ In the convent at Oxford, pillows were forbidden, and the use of shoes was permitted only to the infirm or old, and that by special licence[20]. We hear of two of the brethren returning from a chapter held at Oxford at Christmas time singing as they

‘picked their way along the rugged path over the frozen mud and rigid snow, whilst the blood lay in the track of their naked feet, without their being conscious of it[21].’

Even from the robbers and murderers who infested the woods near Oxford the Barefoot Friars were safe[22].

‘Three things,’ said Friar Albert, Minister General, ‘tended to the exaltation of the Order,—bare feet, coarse garments, and the rejecting of money[23]’; and the Oxford Franciscans were as zealous in the last respect as in the other two. The Archdeacon of Northampton sent a bag of money to Friar Adam Marsh, and when the latter refused it, the messenger threw it down in the cell and left it:—

‘Wherefore,’ writes Adam to the Archdeacon, ‘the bearer of these presents has at the instance of the brethren taken the said money, just as it was, sealed with your seal, to your lordship, to dispose of according to your pleasure[24].’

The evidence of the Public Records, containing scattered notices of grants from the Crown, is striking on this point, and the poverty of these early Franciscans can hardly be better illustrated than by themeans taken to relieve it. During the long reign of Henry III, the Patent, Close, and Liberate Rolls contain only three grants of money to the house of the Minorites at Oxford, and all of them are due to exceptional circumstances. They are, ten marks for the support of a provincial chapter in 1238, 60s.for their houses in 1245 in lieu of six oaks which the king had before given them, and three marks for the fabric of their church in 1246[25]. The alms to the house at Oxford are almost wholly in kind, and consist chiefly of supplies of firewood from the royal forests round Oxford. The earliest recorded instance of royal bounty was a grant of thirteen oaks in ‘Brehull’ (Brill) forest for fuel on the 9th Jan. 1231[26]. A few years later they received fifteen cartloads of brushwood from Shotover forest[27], and in 1237 fifteen oaks in Wychwood Forest ‘to make charcoal[28].’ Similar notices occur almost every year—sometimes twice a year—throughout the reign of Henry III[29]. In 1240 the keepers of the wines at Southampton were ordered to deliver one cask of Gascon wine, of the king’s bounty, to the Friars Minors at Oxford ‘to celebrate masses[30].’ In 1248 the Sheriff of Oxford received orders to

‘give to the Friars Minors of Oxford one cask of wine of the six casks which he took into the king’s hand of the wine of those who lately killed a clerk in the town of Oxford[31].’

But a fortnight later the king repented of his generosity and assigned the same cask to one of his numerous relatives[32]. Of more interest, as showing that the friars were really classed with the poor of the town, is a royal brief of the 12th of Dec. 1244 to the bailiffs of Oxford, bidding them

‘give of the ferm of their town to Friar Roger, King’s Almoner, on Wednesday the morrow of the feast of St. Lucy the Virgin, ten marks, to feed a thousand paupers and the Friars Preachers and Minors of Oxford, for the soul of the Lady Empress sister of the King, on the day of her anniversary[33].’

With all their poverty and holiness they were singularly free from that form of piety which consists in wearing a sad countenance and appearing unto men to fast. We hear indeed of strict silence, of constant prayer, of vigils that lasted the whole night[34].

‘Yet,’ continues Eccleston[35], ‘the brethren were so full of fun among themselves, that a mute could hardly refrain from laughter at the sight. So when the young friars of Oxford laughed too frequently, it was enjoined on one that as often as he laughed he should be punished. Now it happened that, when he had received no punishments in one day, and yet could not restrain himself from laughing, he had a vision one night, that the whole convent stood as usual in the choir, and the friars were beginning to laugh as usual, and behold the crucifix which stood at the door of the choir turned towards them as though alive, and said: “They are the sons of Corah who in the hour of chanting laugh and sleep.”... On hearing this dream, the friars were frightened and behaved without very noticeable laughter[36].’

Grostete said to a Friar Preacher, ‘Three things are necessary to temporal health—to eat, sleep, and be merry[37].’ Excessive austerity was discountenanced by the authorities of the Oxford convent. Friar Albert of Pisa, who was himself ‘always cheerful and merry in the society of the brethren[38],’ compelled Friar Eustace de Merc, contrary to custom, to eat fish, saying that the Order lost many good persons through their indiscretion[39]. Grostete again

‘commanded a melancholy friar to drink a cup full of the best wine as a penance, and when he had drunk it up, though most unwillingly, he said to him, “Dear brother, if you often performed a penance like that, you would have a better ordered conscience[40].”’

The friars lovingly treasured up the great bishop’s puns and jokes andwise sayings[41], and were always ready to tell or appreciate a good story. From first to last they had the reputation of being excellent company[42], and were welcome at the tables of the rich or well-to-do[43]. They were allowed by the rule to

‘eat of all manner of meats which be set before them[44],’

a practice which occasionally caused some scandal[45]; and Friar Albert of Pisa ordered them to keep silence in the house of hosts, except among the preachers and friars of other provinces[46]. Like St. Francis himself, the Oxford friars often possessed the courtesy and charm of manner which is born of sympathy[47]; and it was perhaps to this quality that their employment as diplomatic agents is to be attributed. Thus Agnellus was chosen in 1233 to negotiate with the rebellious Earl Marshall and try to bring him back to his allegiance[48]. Adam Marsh was on more than one occasion sent beyond the sea as royal emissary[49], and Edward I sent Oxford Minorites to treat for peace with his enemies[50]. But to the mediaeval mind, there was a cause more sacred than that of peace or good government; and the Franciscans would not have had their great influence—would not have become leaders of men throughout the world—had they not shared the one ideal, which still even in the thirteenth century appealed to every class in every country of Europe. The Crusades attracted the scholastic philosopher no less than the baron with his sins to expiate, or the serf with his liberty to win. It was partly to increase his influence as a missionary[51]that Adam of Oxford, one of the first ‘masters’ who joined the Order[52], took the vows of St. Francis;against the wishes of his brethren in England, who hoped to keep among them so famous and learned a convert, and who indeed feared lest he should come under heretical influences[53], he went to Gregory IX, and at his own prayer was sent by the Pope to preach to the Saracens[54]. When Prince Edward went to the Holy Land in 1270, he took with him as preacher Friar William de Hedley, the lecturer and regent master of the Friars Minors at Oxford[55]. Hedley died before the army reached Acre; but these learned friars did not flinch when summoned to meet a sterner fate. In 1289 Tripoli was captured by the Saracens: an English friar led the last charge of the despairing Christians, carrying aloft the cross till his arms were hewn off;

‘the above-mentioned friar,’ continues the chronicler, ‘who by his example provoked very many to martyrdom, had been no small space of time warden of the Oxford Convent[56].’

The friars of both Orders soon took a leading part in the affairs of the University. As Bishop of Lincoln[57], Grostete continued to exercise a kind of paternal authority over the University[58], and his high character and long connexion with Oxford gave him an influence which was denied to his successors. It was natural that this influence should be reflected on the Franciscans, whom he had taken under his especial care and among whom was his ‘true friend and faithful counsellor[59]’ Adam Marsh. The latter was specially summoned to the congregation to hear and advise on the answer sent by Grostete to some petitions of the University[60], and we find him interceding with the Bishop on behalf of the Chancellor, Radulph of Sempringham[61]. One of the most important stages in the constitutional development of the University is marked by the charter of Henry III in 1244, which constituted a special tribunal for the scholars, and formed the basis of the Chancellor’s jurisdiction. On the 11th of May of the same year, a deed of acknowledgment was executed at Reading and signed and sealed on behalf of the University by the Prior of the Friars Preachers, the Minister of the Friars Minors,the Chancellor of the University, the Archdeacons of Lincoln and Cornwall, and Friar Robert Bacon[62]. Edward I in 1275[63]appointed ‘Friars John de Pecham and Oliver de Encourt’ royal commissioners to decide a suit between Master Robert de Flemengvill[64]and a Jewess named Countess, the wife of Isaac Pulet, which had long been pending in the Chancellor’s court; this however was not to be treated as a precedent to the prejudice of the Chancellor’s jurisdiction.

It is probable that the example afforded by the houses of student friars was not lost on the founders of the early colleges. We know that Walter de Merton was a friend of Adam Marsh[65], and a benefactor of the friars, but it would be dangerous to attempt to trace any direct Franciscan influence in the statutes of his college[66]. There is however no doubt about the connexion of the Franciscans with the foundation of Balliol College. Sir John de Balliol died in 1269 without having established his house for poor scholars on a permanent footing. His widow Devorguila first gave them a definite organisation in 1282. According to an old tradition[67], she was induced to take this step by her Franciscan confessor, Friar Richard de Slikeburne. It is clear that the latter was her most trusted and energetic agent in carrying out the plan. Devorguila urges him by all means in his power to promote the perpetuation of ‘our house of Balliol[68],’ and the executors of Sir John de Balliol assigned certain moneys to the scholars of the house

‘with the consent of Devorguila and at the advice of Friar Richard de Slikeburne[69].’

Nor was the connexion merely a transitory one. The statutes of1282[70]are addressed to Friar Hugh de Hertilpoll and Master William de Menyl, who are evidently the two ‘proctors’ mentioned in the document. To the proctors (who did not belong to the house but were in the position of permanent visitors) was entrusted the institution of the principal after his election by the scholars, together with a general supervision over the economy of the college. They alone could expel a refractory scholar, and they were constituted the special guardians of the poorer students[71]. Nothing remains to show how long the first proctors held their office, or how their successors were appointed. It is probable however that the office was intended to be a perpetual one[72]—not a temporary expedient to be called into existence from time to time,—and further that one of the proctors was always a Franciscan. Two other documents bearing on the subject are known to exist. In 1325 a doubt had arisen whether the members of the college might study any science except the liberal arts; it was declared to be unlawful to do so and contrary to the mind of the founder, and was consequently forbidden

‘by Masters Robert of Leicester, of the Order of Friars Minors, S.T.P., and Nicholas de Tyngewick, M.D. and S.T.B., thenMagistri Extraneiof the said House[73].’

The second document[74]is a letter dated 1433 addressed to the Bishop of London by

‘Richard Roderham, S.T.P., and John Feckyngtone of the order of Minorites in Oxford, Rectors of Balliol College.’

The Rectors having, ‘according to the exigency of the office which we discharge upon the rule of the said college and the observance of the statutes thereof,’ inquired into the working of the first statute, decided, with the consent of the majority of the house, that it was prejudicial to the college, and asked the Bishop to consent to the modification of it[75].

It will be readily admitted that in the thirteenth century the Oxford Franciscans deserved their high reputation. It is true, that frequentcomplaints are heard of the decline of the Order[76]—that many relaxations had been introduced into the Rule. But these were not demanded by the English province. When Haymo was General, orders were issued by the Chapter that friars should be elected in each province to note any points in the Rule which seemed to require revision, and send them to the Minister General. Eccleston[77]gives the names of three friars elected for this purpose in England—Adam Marsh, the foremost of the Oxford friars; Peter of Tewkesbury, Custodian of Oxford; and Henry de Burford.

‘Having marked some articles, the said friars sent them to the General, in a schedule without a seal, beseeching him, by the sprinkling of the blood of Jesus Christ, to let the Rule stand, as it was handed down by St. Francis, at the dictation of the Holy Spirit[78].’

PROPERTY AND BUILDINGS.

First Settlement inside the City Wall.—Acquisition of the houses of W. de Wileford (1229) and Robert Oen (1236).—Increase of theareain 1244-1245.—Grants from the King, Thomas Valeynes, and others.—Island in the Thames, 1245.—Messuage of Laurence Wych, 1247.—Friars of the Penitence of Jesus Christ.—Their property in Oxford granted to the Minorites by Clement V, and by Edward II, 1310.—Grants from various persons, 1310.—Richard Cary and John Culvard, 1319.—Walter Morton, 1321.—To what classes did the donors belong?Absence of information about the buildings at the Grey Friars.—Original houses and chapel.—School built by Agnellus.—The stricter friars oppose the tendency to build, without success.—Building of the new church, 1246, &c.—Its site and appearance.—William of Worcester’s description of it.—Richard Plantagenet, Earl of Cornwall, buried there, 1272.—Other tombs in the church, especially that of Agnellus.—Grave of Roger Bacon.—Cloisters, Chapter House, Refectory, and other conventual buildings.—Conduit and Gates.

Absence of information about the buildings at the Grey Friars.—Original houses and chapel.—School built by Agnellus.—The stricter friars oppose the tendency to build, without success.—Building of the new church, 1246, &c.—Its site and appearance.—William of Worcester’s description of it.—Richard Plantagenet, Earl of Cornwall, buried there, 1272.—Other tombs in the church, especially that of Agnellus.—Grave of Roger Bacon.—Cloisters, Chapter House, Refectory, and other conventual buildings.—Conduit and Gates.

For about a hundred years from the date of their settlement in Oxford, the Friars Minors were gradually acquiring property. We have seen that after a short sojourn in the house of Robert le Mercer, the house of Richard le Muliner became their first permanent abode. The position of the former cannot be at all definitely ascertained; it was in the parish of St. Ebbe’s[79], probably near the church and within the city walls[80]. Wood places it between the church and the Watergate. But he is certainly wrong in the position he ascribes to the second house, namely,

‘without the towne wall, and about a stone’s cast from their first hired house[81].’

The house of Richard the Miller was undoubtedly between the wall and Freren Street (Church Street). In 1244 Henry III allowed the friars to throw down the wall of the town in order to ‘connect their new place with the old one[82].’ Even apart from the fact that the Mercer’s house did not at this time belong to them, it is obvious that the houses which they acquired in 1224 and 1225 would not in 1244 be distinguished as the ‘old place’ and the ‘new place’ respectively. The ‘new place’ refers to lands which came into their possession about the time of this grant, and of which Wood knew nothing, while the Miller’s house formed part of the ‘old place.’

In fact, several years elapsed before the friars obtained property outside the city wall, their first efforts being directed to secure the land between the wall and Freren Street. It was not long before their cramped area was enlarged. In the Mayoralty of John Pady[83]the citizens of Oxford subscribed[84]forty-three marks sterling to buy from William, son of Richard de Wileford, his house in St. Ebbe’s, with all its appurtenances, ‘to house the Friars Minors for ever,’ the said good men of Oxford giving to William one pound of cummin annually in lieu of all service[85]. The next grant of which we find mention seems also to have been an act of municipal, rather than of private, charity. In 1236[86]Robert, son of Robert Oen, had given them a house adjoining their land, on condition that he,

‘having been a free tenant of the prior and brethren of St. John of Jerusalem in England in the aforesaid place,’

should have the same privilege attaching to his new house in the parish of St. Michael at the North Gate. This house of Robert Oen’s in St. Ebbe’s was one of the ‘mural mansions,’ on the occupiers of which the duty of repairing the city wall fell[87]. The obligation, however, was now, when the house came into the hands of the friars, willingly undertaken with the King’s assent by the Mayor and good men of Oxford.

Under the ministry of Agnellus any tendency to accumulate property was rigorously suppressed[88], nor does his successor Albertappear to have been more lenient[89]. But under Haymo of Faversham (1238-9) and William of Nottingham (1239-51) a different spirit began to prevail, and one far less in accordance with the original idea of the Order. Haymo

‘preferred that the friars should have ample areas and should cultivate them, that they might have the fruits of the earth at home, rather than beg them from others[90].’

And under William of Nottingham the Oxford house gained a large increase of territory[91].

It was in 1245 that this took place, and a remarkably full series of records relating to the event is still extant. By a deed dated 22nd December, 1244[92], the King gave the Friars Minors permission,

‘for the greater quiet and security of their habitation, to inclose the street which extends under the wall of Oxford, from the gate which is called Watergate[93]in the parish of St. Ebbe, up to the postern in the same wall towards the Castle; so that a crenellated wall like the rest of the wall of the same town be made round the foresaid dwelling, beginning from the west side of Watergate, and reaching southwards as far as the bank of the Thames, and extending along the bank westwards as far as the fee of the Abbat of Bec in the parish of St. Bodhoc, and then turning again northwards till it joins the old wall of the foresaid borough on the east side of the small postern;’

and they were further allowed to throw down the old wall which stretched across their habitation. But in 1248[94]this grant, as far as it related to the wall, was cancelled; the old wall was to be repaired, and the proposed new wall was not mentioned.

There can be little doubt that in December, 1244, the friars did not possess the land which they were then allowed to enclose; it is indeed very doubtful whether they had any property south of the wall. Possibly they may have acquired already the place which they held in 1278,

‘of the gift of Agnes widow of Guydo[95], which the said Agnes had by descent from her predecessors, and they pay thence to Walter Goldsmith one pound of cummin[96].’

The value was then unknown, nor is the position specified[97]. It was, however, no doubt situated in the suburb of St. Ebbe’s parish. Two other plots of ground are mentioned in the same document as belonging to the Friars: of one of these (that granted by Thomas Walonges) we have accurate information, and shall mention it in its due place. Of the other nothing further is known than that they held it by grant from Master Richard de Mepham. But the grant was probably of later date than 1244. Richard was Archdeacon of Oxford in 1263, became Dean of Lincoln in 1273, and probably died in 1274 at the council of Lyons[98].

But the royal grant in the Patent Roll of 29 Henry III is explained by the fact that the Franciscans, or rather their benefactors, were already negotiating for the transfer of a large part of the property there described, if not of the whole of it.

In February, 1245, Thomas Valeynes, or Valoignes (or Walonges as he is called in the Inquisition of 6 & 7 Edward I), carried into effect a plan for the benefit of the Friars Minors which it must have taken long to bring to a successful conclusion[99]. It consisted in begging or buying out a number of holders of property in the south-west ‘suburb of Oxford,’ and granting in one case at least tenements in another part of the town as compensation. Thus, in exchange for two messuages with their appurtenances on the south-west of the town, Symon son of Benedict and Leticiahis wife, received one messuage outside the North Gate, together with a building then held by Hugh Marshall,

‘which same messuage and building were formerly held by Benedictus le Mercer father of the foresaid Symon.’

One messuage with appurtenances was acquired from John Costard and Margery his wife, two from Warin of Dorchester and Juliana his wife, one from William ‘le Barbeur’ and Alice his wife, one from Henry ‘le Teler’ and Alice his wife, and a little later[100]one curtilage ‘in the suburb of Oxford in the parish of St. Budoc,’ from John Aylmer and Christiana his wife. All these eight tenements Thomas de Valeynes, ‘at the petition’ of the former owners, assigned

‘to the increase of the area in which the Friars Minors dwelling at Oxford are lodged in pure and perpetual alms free and quit of all secular service and exaction for ever;’

and we may reasonably conclude that they filled the space from the City Wall on the north to Trill Mill Stream on the south, and from Littlegate Street on the east to a line drawn from the ‘fee of the Abbat of Bec in the parish of St. Bodhoc’s’ to the West Gate on the west[101].

Shortly after this, namely, on the 22nd of April, 1245[102], Henry III gave the Friars, to enlarge their new area,

‘our island in the Thames, which we have bought from Henry son of Henry Simeon,’

with permission to make a bridge over the arm of the river dividing it from their houses, and to enclose it with a wall, or in any other way which would insure ‘the security of their houses and thetranquillity of their religion,’ On the same day[103]the King ordered the Barons of the Exchequer to deduct from the fine of sixty marks,

‘imposed on Henry son of Henry Simeonis because he was implicated in[104]the murder of a scholar of Oxford, twenty-five marcs, for twenty-five marcs which we owed to Henry Simeonis his father for an island in the Thames at Oxford which we have bought from him, and which said marcs he begged should be reckoned to his son in the aforesaid fine.’

The next grant is dated the 27th of November, 1246[105]. The King announces that he has handed over to the friars, for the enlargement of their premises, the whole messuage, with its appurtenances, which Laurence Wych (or Wyth), Mayor of Oxford, committed to him for that purpose, desiring them to enclose the same as they shall see fit:

‘and the Sheriff of Oxfordshire was commanded to receive the messuage in place of the King for the use of the said friars.’

It is quite uncertain where this land lay, and whether Wych granted it in his public or private capacity.

For the next fifty years, excepting the undated grants of Richard Mepham and Agnes widow of Guydo, which probably belong to this period, there is no record of a gift of land to the Minorites. On the east they had already reached the permanent limit of their property[106], and the Friars of the Penitence of Jesus Christ settled about the year 1260 on the ground lying to the west. This formed the parish of St. Budoc. In 1262[107]the King allowed these friars to build an oratory here; in 1265[108]he granted them, as patron, the church of St. Budoc (which adjoined their premises, and which, owing to the removal or death of the parishioners, was too impoverished to support one chaplain), ‘to make thence a chapel for themselves.’ With the church they acquired[109]

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