Now the school of glomery was nothing else than the time-honoured Cambridge school of grammar.[24] The word has been for centuries a local term known only here, and it is therefore the more interesting to find that the students of Orléans were called ‘glomerel clerks’ (_clers glomeriaus_) and that they resisted the invasion of their grammar schools by Aristotle’s logic in the xiii century. Paris et Orliens ce sont ij: C’est granz domages et granz deuls Que li uns à l’autre n’acorde. Savez por qui est la descorde? Qu’il ne sont pas d’une science: Car Logique, qui toz jors tence, Claime les auctors autoriaus Et les clers d’Orliens glomeriaus.[25] There were also ‘glomerels’ at Bury-St.-Edmund’s and Abbot Sampson’s doings as regards the grammar school there in the xii century bear a strong resemblance to Balsham’s doings at Cambridge in the xiiith.[26] The persistence of the glomery school at Cambridge and the equally remarkable persistence of this school at Orléans goes far to justify the conjecture that it was Orléans which influenced Cambridge, not Paris: for Crowland had certainly been influenced by the same school, and Cambridge and Bury were both familiar with ‘glomerels’; the former under the jurisdiction of the diocesan the latter under that of the abbot.[27] [Sidenote: The religious orders. The canons.] Cambridge presents us with an excellent example of the relations which secular and religious learning bore to one another in the foundation of universities. Ecclesiastically it was of no importance whatever; it was not the seat of a bishop nor the fief of abbot or prior--the one monastic house was the nunnery of S. Rhadegund, founded before the middle of the xii century--and at no time in [Illustration: THE OLD GATEWAY OF KING’S COLLEGE This gateway now forms the entrance to the Library from Trinity Lane. The North door of King’s Chapel is seen in the distance.] its history was the fate of the university determined by the learning of the cloister or its fortune raised by a doctrine of the schools. Ely, the outside influence which played the largest rôle, introduced no monastic elements, and within Cambridge itself the communities which had most part in its development were the canons, and canons always represented a half-way house between clerk and monk. If their contribution to European learning be altogether inferior to that of the Benedictine, they at no time showed any desire to impose a tradition or to stamp with their own hall mark the scholars who willingly attached themselves to canonical houses. The earliest community of canons in Cambridge was founded by a Norman, Hugolina wife to Picot Sheriff of the county, in 1092, in gratitude for her recovery from sickness. [Sidenote: A.D. 1092] It was a foundation for six secular canons serving her church of S. Giles by the Castle, and the little community was transformed, twenty years later, by [Sidenote: A.D. 1112.]