Previously to this, however, and before issuing his letters of induction, the bishop was bound to satisfy himself that the priest presented to fill the rectory had the necessary qualities of a good pastor of souls. In the Constitution of Cardinal Otho on this point, after recalling the saying of St. Gregory that “the guidance of souls is the art of arts,” the cardinal goes on to say that “our Catholic art” requires that there “should be one priest in one church,” and that he should be a fitting teacher, “by his holy life, his learning, and his teaching,” and upon this last quality Lyndwood notes that he should be able to adapt his instructions to his audience. “Whilst to the wise and learned he may speak of high and profound things, to the simple and those of lesser mental capacity he should preach plainly about few things, and those that are useful.” As to these qualifications the bishop had to satisfy himself within two months after the presentation, in order that the parish should not be kept vacant longer than was necessary. Besides the above-named qualities, by ordinary law of the English Church, any one presented as a rector was bound to be a cleric; to be at least five and twenty years old; to be commendable in his life and knowledge; and if not a priest, he was at least to be fit to receive the priesthood within a year. As a rule each rectory, or benefice for a rector, had but a single rector; but there are instances where in one place, at Leverton, for example, there were two parsons appointed to one church, with two houses, with the tithes divided, and, of course, with the obligations distinct. In a few cases, as at Darley Dale, Derbyshire, there were three or even more rectors for the one parish. In the first chapter it has been pointed out what were the tithes payable to the rector of a parish, and that they frequently brought in a considerable sum of money. On the other hand, there were many and constant claims made upon the revenues of the parochial church, and this not accidentally or casually, but by custom and almost by law. The repair of the chancel and the upkeep of choir-books and other things necessary for the services, which were not found by the people, had to be met out of the “fourth part” of the tithe, which was supposed to be devoted to such purposes. Another constant claim was the relief of the poor, strangers, and wayfarers, called “hospitality.” This, according to Lyndwood, was well understood and practised in England, where the churches, to meet those calls, were better endowed than they were abroad.