The right of heritage was fast displacing [Pg279] everywhere the people's right to choose their kings. The feudal system was close and strong in its links, but while Harold had broken his oath of homage to William, that alone was not sufficient crime. Such obligations were not always unbreakable, and were too much a matter of formality and temporary expediency to warrant such an appeal to the common law of nations as William meant to make. As nearly as we can get at the truth of the matter, the chief argument against Harold the Usurper was on religious grounds—on William's real or assumed promise of the succession from Eadward, and Harold's vow upon the holy relics of the saints at Rouen. This at least was most criminal blasphemy. The Normans gloried in their own allegiance to the church. Their duke was blameless in private life and a sworn defender and upholder of the faith, and by this means a most formidable ally was easily won, in the character of Lanfranc the great archbishop.
Lanfranc and William governed Normandy hand in hand. In tracing the history of this time the priest seems as familiar with secular affairs, with the course of the state and the army and foreign relations, as the duke was diligent in attending ecclesiastical synods and church services. It was a time of great rivalry and uncertainty for the papal crown; there was a pope and an anti-pope just then who were violent antagonists, but Archdeacon Hildebrand was already the guide and authority of the Holy See. Later he became the Pope famous in history as Gregory VII. We are startled to find that the expedition against England was made to [Pg280] take the shape of a crusade, even though England was building her own churches, and sending pilgrims to the Holy Land, and pouring wealth most generously into the church's coffers. "Priests and prelates were subject to the law like other men," that was the trouble; and "a land where the king and his Witan gave and took away the staff of the bishop was a land which, in the eyes of Rome, was more dangerous than a land of Jews or Saracens." "It was a policy worthy of William to send to the threshold of the apostles to crave their blessing on his intended work of reducing the rebellious land, and it was a policy worthy of one greater than William himself, to make even William, for once in his life, the instrument of purposes yet more daring, yet more far-sighted, than his own. On the steps of the papal chair, and there alone, had William and Lanfranc to cope with an intellect loftier and more subtle than even theirs."[9]