Domfront, but it was only for a little time (Eadm. Hist. Nov. ii. 426–31). At last the envoys returned from Rome. They brought a letter from Pope Paschal distinctly refusing to recognise Henry's claim to invest prelates by the delivery of the pastoral staff and ring. The will of the pope and the will of the king were thus placed in direct conflict. Henry was not a violent man like Rufus, and he did not wish to quarrel with Anselm, but he was cold-blooded and resolute. Anselm was summoned to court and again asked if he would do homage and consecrate the prelates whom the king invested. Anselm replied that he must abide by the decrees of the council at which he had been present. The king proposed that a second and more distinguished embassy should be sent to Rome representing both sides. On Anselm's side were his old friend and companion Baldwin of Bec, and Alexander, a monk of Canterbury; on the side of the king were Gerard, archbishop of York, who also went to get his pallium, Herbert, bishop of Thetford, and Robert, bishop of Chester. The envoys found Paschal as inflexible as before. A letter in the same determined strain was sent to the king, and another to Anselm bidding him to persevere in his present attitude. On the return of the envoys an assembly of the great men of the realm was convened in London. An unconditional surrender was again demanded from Anselm. This he declared to be impossible in the face of the letter which he had received from the pope. Every one was allowed to read this letter. The letter to the king, on the contrary, was not made public. And now, to the bewilderment of all, the king's agents stepped forward and declared on their faith as bishops that the pope in a secret interview had bidden them tell the king that so long as he appointed good and pious prelates, and otherwise conducted himself as a good prince, the pope would not interfere with his claim to investiture, but the pope, they said, would not commit this to writing, lest other princes should quote it as a precedent. Anselm's agents expressed the greatest amazement at this announcement. The assembly was divided. Some maintained that the greatest credence must be given to letters bearing the pope's own seal and signature, others that the word of bishops must outweigh the authority of mere documents supported only by the testimony of paltry monks (monachellorum) unversed in secular affairs. In such a conflict of evidence and opinion there was clearly no alternative but to send yet another deputation to Rome to learn what the pope really had said. All that Anselm wanted to know was the truth. He wrote to the pope (Epist. iii. 73), saying that he did not wish to doubt either the letter or the bishops. Let the pope either exempt England from the decrees of the council, or let him say that they were to be obeyed, and Anselm would let them drop or he would enforce them, even at the peril of his life. Meanwhile he consented that the king should act on the assumption that the story of the bishops was true, and invest prelates with the ring and staff, and further he consented to hold intercourse with such prelates, provided he was not required to consecrate them. The king lost no time in acting on this understanding. He gave the see of Sarum to his clerk Roger, who became one of the ablest chancellors of the realm, and Hereford to another Roger who had been the steward of his larder. During this period of compromise, about Michaelmas 1102, a large mixed council was held at Westminster for the reform of abuses ecclesiastical and moral. It was the sort of national synod for which Anselm had repeatedly asked in vain during the reign of Rufus. Several abbots were deposed for simony, canons were passed against the secular habits of the clergy, and especially against their marriage and concubinage. One decree was passed against the slave traffic in England, whereby it is said men were sold like brute beasts; others were directed against those gross forms of vice which had become common during the reign of the late king (Hist. Nov. ii. 438–9; Will. Malm. Gest. Pont. i. 64). Henry seems to have violated the terms of the compromise with Anselm in asking him to consecrate the bishops whom he appointed and invested. Anselm of course refused, and Gerard of York, a timeserving courtier who was ready to consecrate anybody, was called upon to discharge the duty. But, to the general astonishment, some of the king's nominees now began to turn scrupulous. Reinhelm, bishop-elect of Hereford, sent back his ring and staff, and William Giffard, when on the point of being consecrated bishop of Winchester, declared that he would rather be spoiled of all his goods than wrongfully receive the rite at the hands of Gerard. The multitude which had come to witness the consecration applauded the resolution of William, but the king was highly displeased, and in spite of Anselm's intercession (Ep. iv. 126) William Giffard was banished.
About the middle of the following Lent, 1103, the king and Anselm met at Canterbury. The messengers had returned from Rome bringing an indignant repudiation by the pope of the story told by Gerard and the other prelates, and confirming the contents
