Allusion has already been made to the congregation of St. Cuthbert, but of that body some further account must be given. The religious community, the congregation of St. Cuthbert, which ultimately settled at Durham, included the Bishop and the monks. The two formed one body, whose interests were identical, and whose property was in common; and the Bishop lived among the monks, over whom he ruled within the community as he ruled over the diocese without, having no estates or means of subsistence separate from the congregation of which he formed a part. This unity between the Bishop and the monks was very similar to that which prevailed amongst the early religious communities in Ireland and Scotland. The system went on at Durham until the establishment of the Benedictine Order there by Bishop William of St. Carileph, shortly after the Norman Conquest. He was the second Bishop appointed by William I., Walcher, the first Norman Bishop, having been killed, after a short reign, by his own people at Gateshead, during a rebellion caused by the oppression of his officials. William of St. Carileph, Abbot of St. Vincent, became Bishop in 1081. Originally a secular priest, he afterwards became a monk in the monastery of St. Calais, and such an establishment as that he found at Durham must have been most distasteful to him. A Benedictine monk himself, he naturally preferred being surrounded by religious of his own Order, and not by those of whose system he disapproved. In the time of Bishop Walcher the ancient monasteries of Jarrow and Wearmouth were to a great extent, though probably not altogether, deserted, and had been so since they were laid waste by the Danes. When Bishop William determined upon establishing Benedictine monks at Durham, he found these two monasteries already existing at Jarrow and Wearmouth. Thinking there were not sufficient provision for the maintenance of more than one monastery, he transferred the monks from Jarrow and Wearmouth to Durham in 1083, and founded a Benedictine house there. He became a party to the rebellion against William Rufus in 1088, and was driven an exile for three years into Normandy. It may well be that during his sojourn there he conceived the design of replacing the old church by a new and more magnificent one. Normandy at that time was full of large and noble churches, many lately erected, and we can readily understand how the thought may have passed across the mind of Carileph that, if he ever returned to Durham, he would raise there a more glorious building, and one better adapted to the wants of the new community than the church he had left behind him. At all events, on his return, he determined to build a new church, and may we not suppose that gratitude was among the motives which induced him to do this? In the meanwhile, during the time of his exile, as we learn from Symeon, the monks had built the refectory as, says he, it now stands. Symeon was living in the early part of the twelfth century; he