University of Virginia Library

<VI>

<THE GATE AND THE TITHES>[137]

<VI.1>

We have not wanted to insert anything about the gate of the
monastery, or what concerns it, among those matters which have
been taken up above because, with the Lord's guidance, we have
decided that whatever belongs to the gate or its ministers from
the tithes should be treated independently, item by item.

<THE PREBENDS WHO SERVE AT THE GATE>

Under this heading it should first be noted that particular care
needs to be exercised with respect to the prebends appointed to
serve there. There need to be enough of them, but under no
circumstances more than are necessary. They are to be fed and
clothed from the tithe itself, in the same amounts as are meted
out to others. Hence they will neither suffer want nor be spoiled
by overindulgence. Now it seems to us that ten prebends ought
to be adequate for those who receive the guests and serve them.
Likewise, that the prebends themselves should be provided with

the same quality and quantity of food and drink as the rest of
our prebends. That is, they should receive as a monthly
allowance what is customary for the others, and also the
customary amount of food and drink. But they should receive
a modest allotment of clothing and footwear as has been
described above, so that they may not be repulsive in rags or
unsightly dress, or presume, on the other hand, to claim more
than their due share. These statements concern prebends. . . .

<VI.2>

<THE METHOD OF TITHING>[138]

. . . . Therefore it seems to us that if every tenth of all and in all
is donated, as has been ordained, then that donation should
suffice for all the needs of rich and poor of any kind. We mean
by "every tenth" a tithe of those things which are freely
contributed to the monastery either by the churches for charity
work or by the brothers in different forms of physical or
movable goods[139] ; also anything that is acquired, by any means
whatever, in different kinds of agricultural produce; or in the
different varieties of animal stock that have been husbanded or
that, by the dispensation of God, has been freely produced
among the animals themselves without men's provision, like
milk or wool; also hay and those things which grow freely in
trees, such as pasturage and different kinds of fruit, should be
turned in, as far as is practicable. According to what the season
grants, these should be sufficient, depending upon the quality
and quantity of each several item.

We wish to make what we say even clearer: First, everything,
just as described above, is to be paid in fully from our villas
located in Amiénois, Artois, and Beauvaisis.[140] Then if it happens
that there is no possibility of workers making deliveries because
of the long distance, with the Lord's guidance we have worked
out a good arrangement in such an instance so that no portion
of the tithe will be sacrificed or any resentment aroused among
the poor. What we are saying is that the whole quantity and
quality of produce which has been assembled in the far places
and which by reason of distance is impossible to handle if it is
in sheaves or hay, though it could be handled if it were spelt,
is still subject (under the inspiration of God) to a saving
arrangement of another kind, under which no community will
be oppressed, nor will the tithe be excused.

But before we may say how the arrangement itself can be
effected in a reasonable way, we entreat the good will of all
those who are assigned to administer these matters. Otherwise
either the plan may seem impossible for them or they may
become wearied if, in the discussion and working out of details,
we prolong the treatment of the topic too much, in our concern
for a satisfactory solution of present and future operations. Yet
all the while we are merely trying to make sure by such
discussion how it can be effected without transgression in the
eyes of God or shortcoming in the eyes of the world.

<TITHING GRAIN>

It seems to us, therefore, not to be a bad thing but rather quite
a good thing (in line with the principle set forth above) to have
all that agricultural produce which can be tithed by bundles so
handled that each crop be levied for tithe according to its
species. Moreover, there should be certification after exact
measurement how many bundles of that species produce a
modius. In this connection it is very important to be sure that
each several crop from the various fields be separately tithed,
because, as we all know, even though they may be of one sort,
the crops in all fields do not turn out to be equally good or
fruitful. And therefore it is necessary that in the several villas
God-fearing men be chosen for doing this, and that they be
strictly warned by their masters that they should not try to
cheat here or there, or tally more or less than the true account.
Now we have pursued this matter in order that no doubt can
exist that after the inventory has been established by a
reliable method, if all the sheaves are properly examined for
tithing, as many modii ought to come in the tithe for each
several crop as if they had been paid in another location. In the
same fashion the hay is to be weighed and accounted carefully
and judiciously to determine how many cartloads are to be
brought for tithe, so that the same amount of the same quality
can be restored in another place.

But though we have presented this signal plan in writing,
which may quite possibly seem unnecessary to some people, we
now unfold it with even greater precision by showing more
fully how it works in specified villas. Observe: As we all know,
it is not only very difficult but virtually impossible without very
serious distress for the communities at Waliacum and
Montiacum, at Haino-Villare and Domnus Aglinus,[141] as well as
at certain other places, to arrange for delivery to the monastery
of the kind of crop that is harvested in sheaves or the hay
stacked there in the field. But if it is threshed there and the
resulting grain either sold or delivered, all the straw, which is
likewise needed by the brothers[142] in the off-season for use
according to its quality, will be unavailable, though its
contribution would be, as we have said, almost equally
requisite. With these facts in mind, if both here and there the
problem is considered either with respect to the size of the
villas or the quantity of produce each successive year, possibly
a double tithe may be paid in without great inconvenience by
the villas nearer the monastery. In this way the evils listed
above, either debasement of the tithing or distress for the
community, may easily be avoided. But, not to obfuscate what
we say, or the end we want to obtain by saying it, it is necessary
that we specify certain villas between which such an interchange
could be effected without detriment: We therefore join together
Waliacum and Vernum.[143] When Vernum's tithe has been
rendered and transported to the monastery, then let the
commissioner state from the evidence of these very sheaves with
respect to each of the several kinds of grain how much in
Vernian grain would be the equal of the same tithe which has
been levied at Waliacum. Then that tithe should be brought to
the monastery either in bundles of whole, uncut grain or simply
as hay. Now this should be understood, that under no
conditions do we want that community to bring the second
tithe through the long stretch of empire to the monastery. The
porter should hire carts for himself as the season and the
availability of carts then dictate.[144] We do not by this remark say
that the porter himself should rush about[145] and make inventory
of that tithe at Walliacum or on his own account render a
judgment about its sufficiency. Rather, through the provost and
through the agent[146] of the villas, such God-fearing ministers,
faithfully keeping trust in all matters, should be chosen as may
carry on the work there and here without any kind of deceit.
The porter then would have no worry except that of collecting
the goods. Yet, on written request, he would always receive all
produce every year, so that he would be able to know, if need
arose, whether the ministers themselves were performing this
function in good faith.

This exemplary instance of these two villas should
sufficiently explain how, in this pattern, other villas, two by two,
one located far away and the other nearby, will be joined
together whenever they easily and expediently can be joined. In
this way, as suggested above, the nearer towns pay a double
tithe. That same oft-mentioned tithe is to be brought to the
monastery without diminution, and the community is in no way
to be distressed. The villas thus joined are: Montiacus and
Albiniacus; Templum Martis and Vila; Habronastus with
Campania, and Waniacum; Fortiacavilla with Walhonocurtis, and
Saliacus; Filconovillaris and Tittonomontis; Haionovillaris and
Tanedas; Domnus Aglinus and Domnus Audoinus.[147] However,
each one of the following should pay only its own tithe:
Paliortus, Alas, Haionocurtis and Arvillaris, Cipiliacus,
Cirisiacus, Galliacus, and Wadonocurtis.[148] We intentionally set
these latter villas aside because they are not so far away that they
cannot deliver their tithes. But then if and when at some location
the crop does not grow or a tempest levels it or it has to remain
in the fields, there will always be something available at these
villas, from which the loss can be made up. But if another,
better arrangement or pairing of the listed villas can be found,
we should not object to trying it. Just as we have said, the end
in view is the predetermined plan which will remain in force;
and as far as possible the double tithe should be levied on the
nearer villas because of the burden on the porter, who has to
assemble the necessary carts, as has been explained. Now,
whenever these carts need to be rented, the porter should do
whatever needs to be done through the agency of his assistant,
for it is shameful for him to do it himself, as if he could find
no man whom he could rightly trust.[149]

<CROPS TO BE TITHED>

Spelt, or barley, which like spelt is reaped with its grain, should
be brought from the villas in which it grew on the determination
of the domain;[150] similarly, flax, wool, turnips,[151] and all legumes,
which are to be tithed together in a group before being separated
into the various kinds, must also be delivered. Nothing at any
place should remain untithed.

With respect to garden produce, what is customarily grown
in the various locations, such as leeks, shallots, algi,[152] or other
similar varieties which can reasonably be sold, should be sold
for either money or grain, and the payments brought to the
porter.

With respect to fruit, the same method should be followed
wherever and whenever it is reasonable to do so. Moreover, if
there are any other crops, however small, a tithe should be paid
on them in the same way.

<ANIMALS TO BE TITHED>

For the time being, these edicts are adequate. Now we must
consider all cattle and their husbandry. But before there is
specific treatment of each kind of herd, we wish to call
attention to this edict governing them all: Of every ten
quadrupeds in any herd, the tenth should be handed over. If
there are nine animals beyond every group of ten, the ninth
should be handed over; likewise, if eight, the eighth; if seven,
the seventh; and so on down to one. If there is only one more
than ten, then that one must be handed over. In this tithing the
Lord's precept[153] that one animal may not be selected or changed
for another—that is, a poor animal exchanged for a good one or
a better for a worse—must be carefully observed. The tenth
animal to appear after the herd has proceeded single file through
an opening in some fence should be handed over in tithe, no
matter what the quality is. But if there are not ten, then the
ninth, eighth, or even first, if there are no more, as has just been
said.

Now first, the draught animals. All the foals born in one year
must be tithed in that year. Then the herdsman must care for
them, just as diligently as he cares for the rest of the herd, until
they are a year old. If the porter wishes, the herdsman must
care for them until they are two years old. If, however, the
porter should want to take them earlier, that is his right. Since
he cannot leave them in the herdsman's care more than two
years, he should give his attention to converting them for the
benefit of the aforesaid gate by either selling or bartering them
in some way. Therefore, we want them to be tithed soon after
they are born so that if one should accidentally die through
human negligence, the porter may know through whose
negligence it came about. This is the porter's task, not the
agent's or the mayor's.[154] As for calves, the same procedure
should be observed either in keeping them through a two-year
period or in supervising their care. The milk must also be
tithed to the monastery.

*

The same procedure applies in each detail to the lambs: They
are either tithed or fattened for two years. All their wool,
however, must be paid in to the porter. Then the rest of the
wool, that obtained by shearing the other sheep, whether large
or small, and the other lambs, must be tithed immediately upon
shearing without any selection for quality, color, or weight, and
brought to the porter at the monastery. The milk, like that of
the aforesaid cows, should be tithed to the monastery.

In tithing and caring for goats, too, the same pattern that we
have described for lambs is to be followed in every detail. If the
milk of the she-goats is brought to the monastery, it should be
tithed there; but if not, the agent and the mayor at each villa
having goats should assume the responsibility for supervising in
every detail the collection of the tithe in the form of cheeses.
In this case, whatever tithe accrues each month should be
brought to the gate and should not be allowed to go bad from
over-aging.

The tithing of pigs is difficult because the times at which
they conceive and produce their young are inevitably
unpredictable. It is therefore hard to regulate the tithing in the
same way that the tithing of other animals has been regulated
above. Consequently, in this instance we have thought it good
to center attention on the exigencies of the full year and to set
a fixed number in the light of what we consider adequate for
our needs. Of pigs which are at least moderately fat, this number
should be delivered at the gate, whether or not there is grazing
land for them. However, if there shall have been abundant
grazing land and the swine are fully fattened, then even very fat
swine should be brought to the gate. Therefore, because the
year is based on fifty-two weeks in this as in all matters, it
seems to us that two swine each week could be a sufficient
number under this head, always excepting those which the
porter wishes to care for himself.

With respect to these shoats, since, with the help of God, he
will have adequate grain supply, he should plan ahead and see
to it that from what he can supply from his own husbandry he
will have enough under this head for entertaining guests. . . .

Moreover, when their season arrives, it will be in his power
to take whatever sheep he wants from his tithe.

Also, whenever the time for using rams comes around, he
should take as many as he wants from the ten sheepfolds where
in the summer the brothers manufacture cheese. With these
animals as with all others, the tenth youngling is his. And when
the tithed lambs from the other flocks can live healthily away
from their mothers, they too are in his control. He may want to
transfer some of these out of the flock before the two-year period
is finished because he decides to put them in with the aforesaid
ten flocks which are cared for at the monastery. The purpose
would be to have them at hand and be able to extract them
when, and to the amount that, he might wish. But meanwhile,
up to the time said sheep, which have been tithed in this year,
have become two- or three-year-olds, he may even subtract
from the aforesaid ten flocks according to an agreement between
him and the herd-master[155] which insures both that the flocks
will not be depopulated beyond measure and that the guests will
not suffer unreasonable deprivation or want.

Then there are the rules for tithing lambs from the joint
flocks: We have said that they are to be organized into the ten
flocks which provide the monastery with cheese in the summer.
The purpose is always to have enough at hand there to be able
to provide abundantly for any guests without constantly needing,
because of the distance to the villas, to tire out the porter or
shepherd[156] or some other man. The actual delivery of the lambs
should be the mayor's, not the porter's, responsibility.
Consequently, when the porter shall have ordered them
delivered to the aforesaid flocks, the mayor should have it done.
But if the aforesaid tithed sheep, when they become two- or
three-year-olds, should number more than the ten flocks, or
more than the shepherds can manage, the porter should consult
with the herdmaster about the course to follow: whether to sell,
kill, hang, or try to exchange them for swine. This exchange
would serve the purpose of providing suckling pigs at a time
when the sheepfolds were not productive, as we mentioned
before with respect to the other sucklings.[157] However, if there
is not enough grain to keep them an entire winter, the porter
can kill and hang some of them, keeping the others alive. In
this way he can always have a few suckling-pigs. In the process
he should be sure that everything that needs to be provided and
maintained for the requisite integrity of the gate and the
monastery in its reception of guests will be procured at the
proper time, so that it will be ready at the proper time.

However supererogatory these directions may seem to some
men, we nevertheless choose painfully to employ phrases clear
to the less intelligent and through these writings of ours to
eliminate any possibility for mistake, rather than to have the
porter encounter some occasion that induces error inconsonant
with our religious life. We therefore feel that the aforesaid
master of the ten flocks and porter should work together in this
operation, so that by common agreement they may profitably
arrange whatever is suitable for regulating these tithes. Along
with the porter's lay apprentices, they may take care of
everything. The end result should be that there be no need for
the aforesaid porter or any of the monks to run here and there
outside the monastery to procure some item; but according to
this outline of operations they may arrange everything and
receive the tithes in orderly fashion even while they reside
quietly in the monastery, away from the tumult of the outside
world.

<VI.3>

These statements about wethers, as follows: The procedure
followed is not the same as that for foals, calves, and kids. The

[ILLUSTRATION]

532. LUTTRELL PSALTER (CA. 1340)

BEEHIVE WITH 15 BEES

BRITISH MUSEUM, ADD. MS. 41230, fol. 204r

[by courtesy of the Trustees of the British Museum]

The fourteenth-century "skep" illustrated above would have been the same as in
Adalhard's day. The art of weaving such hives from grass and straw was discovered
in western Germany about the time of Christ and was standard thereafter
in teutonic lands. That bees and honey are not mentioned in Adalhard's text indicates
lacunae in transmission. Bees were among the first domesticated food producers,
"land of milk and honey" was a commonplace of ancient societies, and
honey was the only practical sweetener known to Carolingians. Isidore describes
(Etym. XX, iii) nine honey drinks, including mead (hydromel) and medicinal
potions. Inevitably monastic regularity was compared with the bees' economy,
especially in the light of Virgil's Fourth Georgic, devoted to the art of beekeeping
and containing such lines as:

Some say that unto bees a share is given
of the Divine Intelligence . . .
Each into his starry rank
Alive they soar, and mount the heights of heaven.
lines 220-21, 228-29 (trans. Rhoades)

* porter should endeavor, by keeping them no more, if not less,
than two years, to convert them, as has been said, by sale or
barter, to the benefit of the hospice in any way which seems
reasonable and most effective. Moreover, every tenth goose or
chicken fed in the poultry yards of the domain should be
rendered to the porter. Of the rest of the chickens which the
community pays in, if they are delivered to the monastery, the
porter should take a tenth on delivery. If the poultry is
redeemed for money, a tenth of the money should be rendered
to him. As far as can be, eggs are to be treated in the same way,
whether they are brought to the monastery or redeemed at the
villas.

We urge that no one consider these rulings excessive or
unnecessary for proper operation; for in any operation nothing
can be found to be excessive which is exacted for the sake of
God rather than of man. Appositely, the Author of the human
race Himself deigned to speak in just this way to the Pharisees,
mentioning tithing of mint and anise, among other things. And
He added, "These things you ought to have done, and not to
leave those undone."[158] Because the reason why these words
were said is known to all literate and intelligent men, we
therefore need not dilate at length, but merely allude to them
briefly. It is more fitting that this passage should provide the
incentive for any wise and intelligent man to leave no part of
it undone, than that such men should presume to deride the
things which are ordered or required to be given to God, as if
they could be laughed off.

<THE TITHE OF MILLS>[159]

And moreover though up to the present it has not been
customary, we want above all that the full tithe from all our
mills be given at the gate, and always be given first—before any
of the product be distributed, whether to the widows' share or
for any other use or purchase or sale or prebend of any sort.
Rather, any actions of this kind should occur later in other
locations. Regarding the delivery of the tithe to the porter, it is
suitable for him to send his apprentice, who shall either haul it
with his own oxen or, better, supervise other carts hired at his
expense.

<MALTHOUSES AND BREWS TO BE TITHED>

From malthouses, and the brews which come from malthouses,
we likewise desire that the tenth modius of the brews which
have been made be set aside to give to the porter before they are
delivered to the monastery. If it happens that there is not
enough remaining from which the manorial obligation may be
filled, and it cannot be filled from those same malthouses, the
shortage should be made up from the manorial grain supply
which has already been tithed. Then the porter should not be
given a tithe from this latter amount. But, as has already been
said, the porter should through his own supervision arrange to
have his malt fixed for him from the grain brought to be milled.

Then if he does not have enough from that source, he should
associate a knowledgeable man with him, who will prepare as
much malt as will suffice.[160]

<THE TITHE OF HOPS>[161]

Also, after the hops come to the monastery, a tenth portion of
each lot should be given to the porter over several months.
However, if this amount does not suffice for him, he should
acquire enough for his needs by purchase or by some other
method. In these ways he should have enough for making his
allowances of beer. Similarly the provost, if it should become
necessary for him, should contribute from the manorial substance
so that under no circumstances would he make demands on the
community itself beyond its legitimate rent.[162] Yet this should
be understood: the manorial bakers themselves should bake
every loaf of bread needed at the gate. Likewise the manorial
brewers should brew all the beer. But the porter should
contribute the grain and malt from his stores. Then as often as
the amount which he has given shall have been used up in beer
or bread, he should add a new supply so that the product should
always come from his ingredients and not from those of the
manor.

<VI.4>

THERE WILL BE THIS FURTHER CONSIDERATION
REGARDING BREAD AND BEER

. . . <The Gathering of Wood>[163]

. . . that, just as the porters furnish the grain and malt on their
own from the tithes which are given them, so also identically
the firewood should be turned over in the amount which they,
in consultation with the other ministers, consider necessary for
their task of preparing both. Hence it is necessary that every
load of wood which our whole community delivers to the
monastery for the yearly needs be tithed as with all else, and
then placed in a separate location, yet within the compound.
And this arrangement is necessary to prevent the porters from
touching the specified allotment when they begin to run short on
wood for other uses—wood which they have to furnish from
their own resources—and thus be shorted on both counts, just
as we have seen happen this year. And therefore the wood which
might have been needful for the comfort of the guests, or for
any other needs at the gate in the course of the whole year,
should be delivered during the summer outside the gate of the
monastery and then stored in places suitable for use in such a
way that there may always be enough in every hospice for those
who properly should receive it, while it is kept safe from every
type of chicanery. For these reasons we have said that,
notwithstanding the great need for it, that wood is to be stacked
by itself around the monastery, lest we might seem to have
opened the door for its being dissipated, even though for
necessary uses, and consequently being in short supply. Now
that we have in this manner dealt with the provision of wood,
we should move on to other topics.

<VI.5>

WITH REGARD TO TITHES WHICH OUR VASSALS OR
OUR BENEFICIARIES[164] OWE, THE TOLL IS THIS:

Of everything whatsoever that they may produce from the soil
for their own use, such as grain, wine, vegetables, fruit, or other
main or secondary crops produced, they must deliver in payment
to the monastery tithes on every item. Furthermore, they should
try to tithe in the same way those things which spring up as
volunteers, such as fruit, hay, or anything else for which man
is not so much required to work as that the providence of
omnipotent God wills that not only men but also animals feed
upon it. These products, too, they should deliver to the
monastery with pious goodwill in the fashion described. With
every different kind of animal they should exercise a like
responsibility. Hence from draft animals to chickens or eggs,
there shall be no livestock of any sort which they have reared
(or anything which is given a vassal in annual payment by his
workers of the kinds we have enumerated above or of those
which we now mention) which should remain at his manor
untithed, insofar as it can be identified and reasonably be
processed. Now if anyone should not fully understand these
statements or should have any doubt in his mind about them—
by what method or with what intensity they should be effected—
let him come to the monastery and ask the masters of the
monastery. In the same fashion that they are ordered to carry
out their affairs in serving the monastery, so should he conduct
his own affairs.[165] But if the man's beneficium is located rather
too far away to be able to deliver the sheaves or hay without
excessive cost, let him ascertain how much the tithe amounts to
and make arrangements with the porter concerning a time when
he might satisfactorily sell these same. Then he should bring the
money from his sale to the porter, without any deceit or
shortage. However, if the porter should prefer to collect the
produce in his own cart and deliver it to the monastery rather
than to put it up for sale at the manor, that is his prerogative.[166]

Let it also be understood that those who hold as many as four
manses in beneficium should pay their own tithe to the
monastery according to the method described above. Those who
hold fewer should, of course, fully pay their tithes in the same
way, but not to the monastery. They should pay to that church
or chapter at which the community which holds the land
customarily pays its own tithe.

All beneficiaries[167] of St. Peter ought to have this directive so
that they will know how to proceed, and so that no one can
plead ignorance as an excuse. But, as has been stated, if he
should have any question, he should go to the monastery, where
all the regulations regarding tithes are systematically recorded.
And there he can learn how he ought to perform.

[ILLUSTRATION]

DIAGRAM: ALLOTMENT OF SWINE

one symbol represents 10 swine

THE GATE

60

THE CELLARER

370

THE PREBENDS

120

THE ABBOT

50

TOTAL 600

Adalhard apparently regarded horses and cattle (BOVES, even VITULI) as draft
animals, sheep and hogs as edibles (cf. above, p. 114), as did Isidore of Seville
(ETYMOLOGIES XI, 1, 5). Like Homer in the Circe incident, Isidore thought PORCI
unclean (i, 25), but Adalhard uses only PORCI and never the less odious APER, SUS, or
VERSES. "Flitch" (early Teutonic FLICCI), used here to translate BACCO(NES), also
early Teutonic, in later usage meant a "side"—therefore two to an animal; but
Adalhard clearly meant that one animal yields one flitch. CELLARARIUS become in
Middle English "sty-ward, steward," a keeper of a cell or pantry, not a pigsty.