As we have already shown, it had been the custom of the Church from the earliest date to establish schools of theology in connection with the more important centres in which the work of the Church was carried on. With the progress of time this custom crystallised into law. We must emphasise that these schools of theology existed before canon law definitely refers to them. Canon law enactments on education simply mark the transition from a voluntary to a compulsory condition. The first definite ecclesiastical enactment relating to schools of theology dates from 1179.[197] This was repeated in 1216 when Innocent III., in general council, decreed that in every metropolitical church a theologian should be appointed "to teach the priests and others in the sacred page and to inform them especially which are recognised as pertaining to the cure of souls."[198] The custom of establishing schools of theology in connection with cathedral churches was common to all those countries in which the Church had made progress. The Church of France had gained special fame in this respect, and the reputation of its schools had extended throughout the civilised world. Among the celebrated continental schools of this period may be mentioned Tourney, under Odo, Chartres, under Fulbert and Bernard Sylvester, Paris, under William of Champeaux, and Bec, which became famous under the mastership of Lanfranc and enhanced its reputation under Anselm. The fame of these schools became so great that they attracted scholars to them both from this country and from other parts of the continent of Europe. John of Salisbury, who was one of the scholars who went from England to France for the purpose of obtaining the best education available at the time, has left us in his writings a valuable account of the mode by which such an education was gained. He tells us that he went over to France whilst he was still a youth,[199] and studied first at Paris, under Adelard and Alberic, then at Chartres, under Richard the Bishop and William of Conches. Subsequently he returned to Paris to continue his studies under Robert Pullus and Simon of Poissy successively. Among other Englishmen, of whom records remain that they went to France for their education, may be mentioned Adam du Petit Pont, who afterwards became Bishop of St. Asaph, Alexander Neckham, the famous Latinist, and Samson, the celebrated Abbot of St. Albans. It may also be interesting to note here, as indicative of the social grade from which the majority of the students of the time came, that they found it necessary whilst they were in France to find some means of self-support. Thus, both John of Salisbury and Adam du Petit Pont maintained themselves by teaching private pupils, whilst Samson was supported by the sale of holy water, a method which seems to have been at the time a favourite one for providing an exhibition fund for poor scholars.[200]