K, WATEBBOUSE. THE ANTIQUARY'S BOOKS GENERAL EDITOR: J. CHARLES COX, LL.D., F.S.A. ENGLISH MONASTIC LIFE Digitized by the Internet Archive in 2015 https://archive.org/details/englishmonasticl00gasq_1 ST. BENEDICT PATRIARCH OF WESTERN IMONKS ENGLISH MONASTIC LIFE H. E. CARDINAL GASQUET O.S.B., D.D., Ph.D., D.Litt., F.R. Hist.S. WITH NUMEROUS ILLUSTRATIONS, MAPS AND PLANS FIFTH EDITION METHUEN & CO. LTD. 36 ESSEX STREET W.C. LONDON First Published Second Edilion, Revised Third Edition Fourth Edition Fifth Edition May igo4 October igo4 . June igoj January igio igig CONTENTS Preface .... List of Manuscripts and Printed Books CHAPTER I The Monastic Life CHAPTER II The Material Parts of a Monastery CHAPTER HI The Monastery and its Rulers CHAPTER IV The Obedientiaries CHAPTER V The Obedientiaries {continued) . . CHAPTER VI The Daily Life in a Monastery CHAPTER Vn The Daily Life in a Monastery {continued) vi CONTENTS CHAPTER VIII PAGE The Nuns of Medieval England , , "154 CHAPTER IX External Relations of the Monastic Orders . .180 CHAPTER X The Paid Servants of the Monastery . . .201 CHAPTER XI The Various Religious Orders . . , .213 List of English Religious Houses Index . 251 • 319 List of illustrations in the text PACE The Cloisters, Worcester . • ... 18 J. Charles Wall. The Refectory, Cleve Abbey . . ... 23 J. Charles Wall. Thomas Ramryge, Abbot of St. Alban's (from brass) . . . 43 J. Charles Wall. Brother John of Walingford, Infirmarian of St. Alban's . . . 87 (Cott. MSS., Jul. D. vii.) Gloucester Cloisters, The Lavatory . . ... 102 J. Charles Wall. Nun asking- Pardon of an Abbess . , ... 179 (Roy. MSS., 2 B. vii., f. 219.) Benedictine Monk . . . . ... 215 [The figures representative of the various Religious Orders are reduced from Dugdale's Monasticon (1655) and Stevens' Continuation (1723).] Benedictine Nun . . . . ... 216 Benedictine Monk of the Cluniac Congregation . . .219 Cistercian Monk . . . . ... 220 Carthusian Monk . . . • ... 223 Canon Regular of St. Augustine . • ... 224 Premonstratensian Canon . . , ... 227 Gilbertine Canon . . . . ... 228 Gilbertine Nun . . , . ... 231 Knight Hospitaller . . . . ... 232 Knight Templar . . • . ... 235 Dominican Friar . . . , ... 236 Franciscan Friar . . . . ... 239 Franciscan Nun, or Minorcbb . . ... 240 Carmelite Friar . . . . ... 243 Austin Friar . . . . ... 244 Friar of the Sack . . . . ... 247 Trinitarian . ♦ , . ... 248 LIST OF PLATES St. Benedict, Patriarch of Western Monks From a painting by Sassoferrato at Perugia. I. Norwich Cathedral, with Cloisters J. Charles Wall. II. Canons in Choir . . • • Cott. MSS., Dom, A. xvii. f. iib III. The Cloisters, Gloucester, showing' Carrels From Murray's Cathedrals. IV. The Chapter House, Westminster J. Charles Wall. V. John Stoke, Abbot of St. Alban's ; Prior Reymund, St. Alban's .... Cott. MSS., Nero D. iii., pp. 35, 49. VI. Heading- of Mortuary Roll, Thomas Brown, Bishop of Norwich, d. 1445 Cott. Charters, ii., 18. VII. Adam the Cellarer, St. Alban's Cott. MSS., Nero D. iii., f. i6^'. VIII. End of Mortuary Roll, Thomas Brown, Bishop of Norwich, d. 1445 Cott. Charters, ii., 18. IX. Franciscans in Choir Cott. MSS., Doin. A. .xvii. X. Community in Chapter House, Westminster . Harl. MSS., 1498, f. 76. XI. Henry VI. being- received as a Confrater at Edmundsbury .... Harl. MSS., 2278, f. 6. XII. Refectory Pulpit, Chester . E. H. New. XIII. Carmelite in his Study , , , Roy. MSS , 14 E. i., f. 3. XIV. Elizabeth Harvey, Abbess of Elstow , . From Walter's Brasses. XV. Dominican Nuns in Choir . . • Cott. MSS., Dom. A. xvii. Frontispiece To face page 14 16 X LIST QF PLATES XVI. Franciscan Nuns in Choir . , , To face page £76 Cott. MSS., Dom. A. xvii. XVII. Henry VII. giving Charter to Monks at Westminster Hall . . . . . ,.194 v\;ttt /Seneschal John Whitewell and Mother \ \ Illuminator of St. Albans . / * " Cott. MSS., Nero D. iii., ff. 103, 105. Plan of Beaulieu Abbey, Cistercian . Plan of Repton Priory, Austin Canons Plan of Watton Prior}', Gilbertine, Double House Map of Houses of the Black ]Monks . Map of Houses of the White Monks . Map of Houses of the Carthusians and Friars Map of Houses of the Regular Canons . Map of Houses of the Nuns « 14 24 34 318 PREFACE THIS volume does not appear to call for any lengthy preface. It should introduce and explain itself, inasmuch as, beyond giving a brief account of the origin and aim of each of the Orders existing in England in pre-Reformation days, and drawing up a general list of the various houses, all I have attempted to do is to set before the reader, in as plain and popular a manner as I could, the general tenor of the life lived by the inmates in any one of those monastic establishments. In one sense the picture is ideal ; that is, all the details of the daily observance could not perhaps be justified from an appeal to the annals or custumals of any one single monastery. Regular or religious life was never, it must be borne in mind, such a cast-iron system, or of so stereotyped a form, that it could not be, and for that matter frequently was, modified in this or that particular, according to the needs of places, circumstances, and times. Even in the case of establishments belonging to the same Order or religious body this is true ; and it is qf course all the more certainly true in regard to houses xii PREFACE belonging to different Orders. Still, as will be explained later, the general agreement of the life led in all the monastic establishments is so marked, that it has been found possible to sketch a picture of that life which, without being perhaps actually exact in every particular for any one individual house, is sufficiently near to the truth in regard to all the houses in general. The purposes for which the various parts of the monastery were de- signed and were used, the duties assigned to the numerous officials, the provisions by which the well-being and order of the establishment were secured, the disposition of the hours of the day, and the regulations for carrying out the common conventual duties, etc., were similar in all religious bodies in pre-Reformation days ; and, if regard be paid to the changed circumstances, are still applicable to the monastic and religious establishments now existing in England. It remains for me to publicly record my thanks to those who have assisted me in the preparation of this volume. In regard to the list of the ancient religious houses, which it is to be hoped may be found of use to the student of monastic archaeology, I have to acknowledge the kind help of the Rev. Dr. Cox, the general editor of the series; of Mr. W. H. St. John Hope; of Mr. R. C. Fowler, of the Public Record Office ; of the Rev. R. M. Serjeantson ; and of the Rev. H. J. D. Astley. My readers are also indebted to Mr, St. John Hope and to PREFACE xiii Mr. H. Brakspear for permission to reproduce three plans giving the typical arrangement of different religious houses ; and lastly, my thanks are due to Dom H. N. Birt for various suggestions, and for his careful reading of the proofs for me. The uniformly favourable reception given to this volume by the press and the public has necessitated the issue of a second edition sooner than could have been anticipated. This new edition has the disadvantage of being published during the absence of Abbot Gasquet in America. A few corrections and a single addition, of compara- tively trivial importance, have been made in the body of the work. The list of Religious Houses has been recast, with considerable alterations and additions. For this revision Dom Birt and the Rev. Dr. Cox as general editor of the series are responsible. They have gratefully to acknowledge most useful assistance received in this revision from Mr. W. H. St. John Hope, of the Society of Antiquaries, and from Mr. R. C. Fowler, of the Public Record Office. October, igo^. LIST OF MANUSCRIPTS AND PRINTED BOOKS Y the advice of the editor of this series, the present this vohime to describe the life of an English mediaeval monastery is here printed, in place of giving multitu- dinous references at the foot of every page. In the case of the MSS. full transcripts have been made of most of them, in order that all the available evidence bearing on the subject might be fully considered. Consueludinarium Monasterii B. Mane^ Ebor. St. John's Coll., Cambridge, MS. D. 27. Consuetudinariuni Abbntice S. Petri Westmonasterioisis (Abbot Ware's). (4th part only, much burnt.) Cott. MS. Otho c. xi. Constitutiones pro monasterio de Abingdon, Harl. MSS. 209, ff. 11-12, 85-87. Ordinate Edmundi de Burgo. MS. Harl. 2^<^i'], Ordinate ecctesice S. Angus tini Cantuariensis : de disciplina Monachorum^ etc. Cott. MS. Vitellius D. xvi. Consuetudines qucedatn Abbatice S. Edmnndi Buriensis. (Stated in a Papal letter in the Marini transcripts). Brit. Mus. Add. MS. 15,358, f. 439 seqq. Traditiones patrum O.S.B. in Liber atbus of Edmunds bury. Harl. MS. 1005. Consuetudines qucedntn Abbatice de Reading, MS. Cott. Vesp. E.v. f. 37 seqq. manuscripts and books used in XV ENGLISH MONASTIC LIFE Memoriale qua I iter in inonasieno conversare debemus. Harl. MS. 5,431, f. 114 d. Officium Seuescall. aide Hospitum ecclesie Cantuarieusis facie^idce, MS. Cott. Galba E. v. f. 26 d seqq, Co7isuetn dines Canhiarienses. Arund. MS. 68, f. 55 seqq. Traditio Generalis Capituli super inores et ohservantias mona- choruni Ordinis S. Benedicti, Cott. MS. Faustina C. xii. f. 181. Consuetudines Eleniosincc ecclesice Sfi. Petri et S. Sivifhune^ Winto7i. Brit. Mus. Add. MS. 29,436, f. 72 d. seqq. Walteri de lVykiva?ie, Abb. de Winchcombe, perqiiisita spiritualia et temporalia^ una ciun ejnsdem monasterii Constitutionibus et Ordinationibiis per cundeni factis. Cott. MS. Cleop. B. II. f. I. Printed in Monasticon. Statuta Capituli Generalis O.S.B, (Reading* and Abingdon, a.d. 1388). Cott. MS. Faustina A. II. f. 93 seqq. Westminster CJiapter O.S.B. under King Henry V, Cott. MS. Vesp. D. ix. f. 193 seqq. Acta Capitulortim Genei'alinni O.S.A. Brit. Mus. Cotton Charter xiii. 3. Acta Capituli Generalis Ordinis Sti. Augustini, a.d. 1506. R.O. Exchequer, Q.R. Miscell. Vt- Mortuary Rolls {N'orwich). Brit. Mus. Cotton Charter II. 17 and 18. Visitationes Abbatice de Hayles Ord. Cist. Brit. Mus., Royal MS. 12, E. XIV. f. 73 seqq. Visitatio Ecclesice Cath. Wynton (Bp. William of Wykham, a.d. 1386). Harl. MS. 328. Monasticon Cisterciense. Julianus, Paris. ed. nova Hugo S^jalon. 1892. Bibliotheca Premonstratensis., 1633. Le Paige. Custo7nary of the Benedictine Monasteries of Saint Atigustine^ Canterbury, and Saint Peter, Westminster. ed. Sir E. Maunde Thompson (Henry Bradshaw Soc). 1902. The Anc7'en Riwle. ed. J. Morton (Camden Soc). 1853. The Observances in use at the Augustinian Priory at Barnwell^ Ca?nbridgeshire. ed. J. Willis Clark, M.A., f.s.a. 1897. MSS. AND PRINTED BOOKS xvii Apos/olatus Benedictinorttm in Anglia. Reyner, Clemens. Antiquiores Consuetudines Cluniacensis Monasterii — Collectore Udalrico Monacho. Migne, Patr. Lat. vol. 149, col. 635 seqq. The Lausiac History of Palladius. ed. Dom Cuthbert Butler. Part I. Introduction (Texts and Studies, vol. vi.). De Antiquis Ecclesice Ritibus. Martene, III. pp. 253 seqq. Ordinale Convenhis Vallis Canliuin. ed. W. de Gray Birch. 1900. De Consiieiitdinihiis Ahhendonice, Chronicon Monasterii de Ahing- don. ed. J. Stevenson (Rolls Series), II. p. 296 seqq. The Ancient English Version of the Rule of St. Francis — Abbre- viatio Statutorum. 1451 : in Monumenta Franciscana. Vol. ii. (Rolls Series), ed. R. Howlett. Ronleanx des Morts du ix' au xif Siecle^ Leopold Delisle (Soc. de THistoire de France). 1866. Accounts of the Obedientiars of Abingdon Abbey, ed. R. E. G. Kirk (Camden Soc). 1892. Compotus Rolls of the Obedientiaries of St. Suoitkun^s Priory, Winchester, ed. G. W. Kitchin (Hampshire Record Soc). 1892. De prima Institutione Monachorum in Monasticon Anglicanum (ed. Calley Ellis and Bandinel), I. xix. seqq. Processus electionis Abbatum S. Albani. Mon. Angl. II. igi, note. De Consiietudifiibus et Ordinationibus officialiu??i separaliuni in Abbatia de Evesham. Mon. Angl. II. 23-5. Literce Constitiitionum HugoniSy Lincoln. Episcopi^ Visitatione Monalium de Cotun. Mon. Angl. V. 677. Tractatiis Statutorum Ordinis Cartusiensis pro Noviciis^ etc. Mon. Angl. VI. pp. v., xii. De Canonicoru7n Ordifiis Originc^ etc. Mon. Angl. VI. pp. 39-49- Ordinatio pro coquina conventus Cano?iicorum de Haghmon. Mon. Angl. VI. iii. Ordinatio pro officiis Prioi'is et Subprioris ibidem, Mon. Angl, VI. p. 112. xviii ENGLISH MONASTIC LIFE Institutiones heati Gilherti et successoriim eJuSy per Capihila Generalia institntce. Mon. Angl. VI. p. 2, pp. ^xxix.- *xcvii. Regiila Monachorum S, Trinitatis. Mon. Angl. VI. p. 3, p. De priniordiis et inventio?ie sacrce Religionis Iherosolimorum. Mon. Angl. V. p. 2, pp. 787 seqq. De Canonicorum Ordinis Prcsmonstratejisis Origine^ etc. Mon. Angl. V. p. 2, pp. 857 seqq. Consuetiidines Abhatice Eveshamensis. Mon. Angl. II. 27-32. De officis PrcBcentoris. Mon. Angl. II. p. 39. De Sacrista. Mon. Angl. II. p. 40. Constitutiones per Decaniun et Capituliun Ecclesice Cathedralis Pauli, Lond., factce, Moniales Ccenohii S. Helenm prope Bishop' s-gate , infra Civitatem Lo7idon^ tangentes. Mon, Angl. IV. p. 553. Leges Monachis Hydensibus ab Edgaro Rege datce. Mon. Angl. II. p. 439 seqq. Constitutiones Capituli Gefieratis O.S.B. apud Northampton^ A.D. 1225, in Mon. Angl. I. pp. xlvi.-li. A Consuetudinary of tJw Fourteenth Century for the House of St. Swithin, Winchester, ed. G. W. Kitchen, d.d. 1886. Collectanea Anglo-Premonstratensia (Camden Soc), 1904. Charters and Records of Cluni. G. Duckett. Visitations of English Cluniac Foundatiofis. G. Duckett. Two Chartularies of the Priory of St. Peter at Bath. ed. W. Hunt (Somerset Record Soc). 1893. Rentalia et Custumaria of Glastonbury, ed. C. Elton (Somerset Record Soc). Wofnan and Monasticism. L. Eckenstein. 1896. S. Gilbert of Sempringham and the Gilbertines. Rose Graham. 1902. Gesta Abbatum S, Albani. ed. Riley (Rolls Series), II. pp. 95-107, Constitutiones Abbatis fohannis de Maryns, c 1308. pp. 301-316, Constitutiones^ c. 1336. pp. 418-466, Con- stitutiones Abb. Thonue de la Mare^ c. 1386. pp. 51 1-5 19. Cojistitutions for nuns of SopwelL MSS. AND PRINTED BOOKS xix Gesta Ahhatmn S. Alhani. ed. Riley (Rolls Series), III. pp. 470-72. Constitutiones Abhatis Joharmis de la Moote. Adam de Do7nerham. Hearne, p. 123. De electione Walteri More Abbatis Cenobii Glastoniensis. The Register of Ralph of Shrewsbury ^ Bishop of Bath and Wells (1329-1363). ed. T. S. Holmes (Somerset Record Soc.). 1896. Episcopal Register of the Diocese of Winchester, William of Wykeham. ed. T. F. Kirby (Hampshire Record Soc). 1899. Episcopal Registers of the Diocese of Exeter. Seven vols. ed. F. C. Hingeston-Randolph. Episcopal Register of the Diocese of Winchester^ John de Sandale and Rig-aud de Asserio. ed. F. J. Baigent (Hampshire Record Soc). 1897. Episcopal Registers of the Diocese of Worcester, ed. J. Willis Bund (Worcester Hist. Soc). Visitations of the Diocese of Norwichy a.d. i 492-1 532. ed. A. Jessop, D.D. (Camden Soc). 1888. Rites and Customs within the Monastical Church of Durham. ed. J. Raine (Surtees Soc). 1842. The Durham Household Book. ed. J. Raine (Surtees Soc). 1844. Halmota Prioratus Dunelmensis. ed. J. Booth (Surtees Soc) 1886. Durham Account Rolls, ed. J. T. Fowler (Surtees Soc). 3 vols. 1 898- 1 900, ENGLISH MONASTIC LIFE CHAPTER I THE MONASTIC LIFE THE regular or monastic life was instituted to enable men to attain with greater security to the higher ideals of the Christian life proposed to them in the Gospel. In the early ages of the Church the fervour of the first converts, strengthened and purified by the fierce persecutions they had to endure for religion, enabled them, or a considerable number of them, to reach this high standard without withdrawing from the world, its business, or society. The belief that, by the means of regulated labour and strict discipline of the senses and appetites, it was in the power of man to perfect his moral nature and rise to heights in the spiritual order, not other- wise attainable, seems almost inherent in man's nature. Well-regulated practices founded upon this principle have been existent in all forms of religious worship other than Christian, and they can be recognised no less in the obser- vances of ancient Egypt than in those of the lamas of modern Thibet. In the pagan world this doctrine seems to have dictated much of the peculiar teaching of the Stoics ; and among the Jews the Essenes governed their B 2 ENGLISH MONASTIC LIFE lives in theory and practice upon this belief. Even among the early Christians there were some, who by striving to master their lower nature desired to attain the true end of human life as the Gospel taught them, the knowledge and love of God and obedience to His will. These were known as Ascetae, and in one of the earliest Christian documents they are mentioned as a class of Christians between the laity and the clergy. They were, however, in the world though not ^*of the world," and strove to reach their goal whilst living their ordinary life by means of perseverance in prayer, voluntary chastity and poverty, as well as by the exercise of mortification of all kinds. Though the practice of seeking seclusion from the world for the purpose of better carrying out these ideals was apparently not unknown in the third century, it was not until after the conversion of Constantine that it can be said to have become general. The triumph of Christianity not only freed Christians from the spiritual stimulus of persecution, but it opened the door of the Christian home to worldly habits and luxury which were hitherto unknown, and which made the practice of the higher ideals of the spirit difficult, if not impossible, in the ordinary surround- ings of the family life. To use the expression of Walter Hilton, the baptism of Constantine brought so many fish into Peter's net that it was well-nigh rent by the very multitude." Henceforth it became necessary for Chris- tians, who would satisfy the deeply seated instinct of human nature for the higher life, to seek it mostly in the solitudes of the desert, or later within the sheltering walls of the monastery. For a right understanding of monastic history and monastic practices in the West generally, and even in THE MONASTIC LIFE England, it is necessary to have some idea at least of the main features of Eastern monachism. It has been pointed out by Dom Butler, in his masterly introduction to the Lausiac History of Palladius,'^ that monachism developed along two lines in Egypt. The first was the system initiated and directed by St. Anthony, when about the year a.d. 305, after living a life of seclusion for some twenty years, he undertook the direction and organisation of the multitude of monks which the reputation of his sanctity had drawn to his neighbourhood. The second was due to St. Pachomius, who, just about the same time, at the beginning of the fourth century, whilst yet quite a young man, founded his first monastery at Tabennisi in the far south of Egypt. The first system came to prevail over a great portion of the country by the end of the first century after its foundation by St. Anthony. The monks were mostly hermits in the strict sense of the word. They lived apart and **out of earshot of one another,"^ coming together at certain times for divine worship. In other districts the religious lived together in threes or fours, who, on all days but the Saturdays and Sundays when all assembled in the great church, were used to sing their songs and hymns together in their common cells. Of this system Palladius, who is the first authority on the matter, says : **They have different practices, each as he is able and as he wishes." Dom Butler thus describes it : — There was no rule of life. The Elders exercised an authority, but it was mainly personal. . . . The society appears to have been a sort of spiritual democracy, ruled by the personal influence of the leading ascetics, but there was * Texts arid Studies, Cambridge , vol. vi., No. i, p. 233. ^ Ibid. ENGLISH MONASTIC LIFE no efficient hold upon individuals to keep them from falling" into extravagances. ... A young man vi^ould put himself under the guidance of a senior and obey him in all things ; but the bonds between them were wholly voluntary. The purely eremitical life tended to die out, but what took its place continued to be semi-eremitical."^ The second system introduced at the beginning of the fourth century may be described as the cenobitical or conventual type of monachism. Pachomius' monks lived together under a complete system of organisation, not, indeed, as a family under a father, but rather as an army under a discipline of a military character. This form of the monastic life spread with great rapidity, and by the time of its founder's death {c, 345) it counted eight mon- asteries and several hundred monks. **The most remarkable feature about it," says Dom Butler, is that (like Citeaux in a later age) it almost at once assumed the shape of a fully organised congregation or order, with a superior general and a system of visitation and general chap- ters — in short, all the machinery of centralised government, such as does not appear again in the monastic world until the Cistercians and the Mendicant Orders arose in the twelfth and thirteenth centuries. "^ The various monasteries under the Rule of St. Pacho- mius existed as separate houses, each with a head or praspositus and other officials of its own, and organised apparently on the basis of the trades followed by the inmates. The numbers in each house naturally varied ; between thirty and forty on an average living together. At the more solemn services all the members of the various houses came together to the common church ; ^ Ibid.f p. 234. Ibid., p. 235. THE MONASTIC LIFE 5 but the lesser offices were celebrated by the houses in- dividually. Under this rule, regular organised work was provided for the monk not merely as a discipline and penitential exercise, as was the case under the Antonian system, but as a part of the life itself. The common ideal of asceticism aimed at was not too high. *'The fundamental idea of St. Pachomius' Rule was," says Dom Butler, *'to establish a moderate level of observance which might be obligatory upon all ; and to leave it open to each — and to, indeed, encourage each — to go beyond the fixed minimum, according as he was prompted by his strength, his courage, and his zeal."^ Hence we find the Pachomian monks eating or fasting as they wished. The tables were laid at midday, and dinner was provided every hour till evening ; they ate when they liked, or fasted if they felt called on so to do. Some took a meal only in the evening, others every second or even only every fifth day. The Rule allowed them their full freedom ; and any idea of what is now understood by Common Life" — the living together and doing all things together according to rule — was a feature entirely absent from Egyptian monachism. One other feature must also be noticed, which would seem to be the direct outcome of the liberty allowed in much of the life, and in particular in the matter of austerities, to the individual monk under the systems both of St. Anthony and St. Pachomius. It is a spirit of strongly marked individualism. Each worked for his personal advance in virtue ; each strove to do his utmost in all kinds of ascetical exercises and austerities — in pro- longing his fasts, his prayers, his silence. The favourite 1 Ihid.y p. 236. 6 ENGLISH MONASTIC LIFE name used to describe any of the prominent monks was great athlete." They loved **to make a record" in austerities, and to contend with one another in mortifica- tions ; and they would freely boast of their spiritual achievements. This being so, penances and austerities tended to multiply and increase in severity, and this freedom of the individual in regard to his asceticism accounts for the very severe and often incongruous morti- fications undertaken by the monks of Egypt. Monachism was introduced into Western Europe from Egypt by way of Rome. The first monks who settled in the Eternal City were known as Egyptians," and the Latin translation of the Vita Antonii {c, 380) became *Hhe recognised embodiment of the monastic ideal." It pre- served its primitive character in the matter of austerities during the fourth century, and St. Augustine declares that he knew of religious bodies of both sexes, which exercised themselves *^in incredible fastings," passing not merely one day without food or drink, which was **a common practice," but often going for three days or more without anything." During this same century the monastic life made its appearance in Gaul. About a.d. 360 St. Martin founded a religious house at Liguge, near Poitiers ; and when about A.D. 371 he became Bishop of Tours, he established another monastic centre in a retired position near his episcopal city, which he made his usual residence. The life led by the monks was a simple reproduction of that of St. Anthony's followers. Cassian, the great organiser of monachism in Gaul, also followed closely the primitive Egyptian ideals both in theory and practice, whilst what is known of the early history of the monastery at Lerins, THE MONASTIC LIFE founded by Honoratus, to whom Cassian dedicated the second part of his Conferences, points to the fact that here too the eremitical life was regarded as the monastic ideal. On the whole, therefore, it may be said that the avail- able evidence amply justifies the statement that Gallic monachism during the fifth and sixth centuries was thoroughly Egyptian in both theory and practice."^ It is now possible to understand the position of St. Benedict in regard to monasticism. The great Patriarch of Western monks was born probably about a.d. 480, and it was during that century that the knowledge of Eastern rules of regular life was increased greatly in Italy by the translation of an abridgment of Saint Basil's code into Latin by Rufinus. St. Basil had introduced for his monks in Cappadocia and the neighbouring provinces certain modifications of the Egyptian monastic observances. There was more common life for his religious : they lived together and ate together ; and not when they pleased, but when the superior ordained. They prayed always in common, and generally depended upon the will of a common superior. About the same time St. Jerome trans- lated the Rule of Pachomius, and the influence of these two Rules upon the monastic life of Italy at the period when St. Benedict comes upon the scene is manifest. Whatever changes had been introduced into the local observances, and however varied were the practices of individual monasteries, it is at least certain that at this period the monastic system in use in Italy was founded upon and drew its chief inspirations from Egyptian models. What was wholly successful in the East proved, however, unsuitable to Western imitators, and, owing to the climatic 1 Ibid., p. 247. 8 ENGLISH MONASTIC LIFE conditions, impossible. This much seems certain even from the mention made of the Gyrovagi and Sarabites by St. Benedict, since he describes them as existing kinds of monks whose example was to be avoided. That he had practical knowledge and experience of the Egyptian and the Eastern types of monachism clearly appears in his reference to Cassian and to the Rule of Our Holy Father Saint Basil," as he calls him, and in the fact that he made his own first essay in the monastic life as a solitary. When, some time about the beginning of the sixth century, St. Benedict came to write his Rule, with full knowledge and experience both of the systems then in vogue and of the existing need of some reconstitution, it is noteworthy that he did not attempt to restore the lapsed practices of primitive asceticism, or insist upon any very different scheme of regular discipline. On the contrary, *^he deliberately turned his back on the austerities that had hitherto been regarded as the chief means for attain- ing the spiritual end of the monastic life." He calls his Rule *^a very little rule for beginners" — minima in- choationis regula^ and says that though there may be in it some things '*a little severe," still he hopes that he will establish '^nothing harsh, nothing heavy." The most cursory comparison between this new Rule and those which previously existed will make it abundantly clear that St. Benedict's legislation was conceived in a spirit of moderation in regard to every detail of the monastic life. Common-sense, and the wise consideration of the superior in tempering any possible severity, according to the needs of times, places, and circumstances were, by his desire, to preside over the spiritual growth of those trained in his school of divine service." THE MONASTIC LIFE 9 In addition to this St. Benedict broke with the past in another and not less important way, and in one which, if rightly considered and acted upon, more than compen- sated for the mitigation of corporal austerities introduced into his rule of life. The strong note of individualism characteristic of Egyptian monachism, which gave rise to what Dom Butler calls the rivalry in ascetical achieve- ment," gave place in St. Benedict's code to the common practices of the community, and to the entire submission of the individual will, even in matters of personal austerity and mortification, to the judgment of the superior. **This two-fold break with the past, in the elimination of austerity and in the sinking of the individual in the community, made St. Benedict's Rule less a development than a revolution in monachism. It may be almost called a new creation ; and it was destined to prove, as the subsequent history shows, peculiarly adapted to the new races that were peopling Western Europe." ^ We are now in a position to turn to England. When, less than half a century after St. Benedict's death, St. Augustine and his fellow monks in A.D. 597 first brought this Rule of Life to our country, a system of monasticism had been long established in the land. It was Celtic in its immediate origin ; but whether it had been imported originally from Egypt or the East generally, or whether, as some recent scholars have thought, it was a natural and spontaneous growth, is extremely doubtful. The method of life pursued by the Celtic monks and the austerities practised by them bear a singular resemblance to the main features of Egyptian monachism ; so close, indeed, is this likeness that it is hard to believe there could have been no connection between them. One ^ Ibid., p. 256. ENGLISH MONASTIC LIFE characteristic feature of Celtic monasticism, on the other hand, appears to be unique and to divide it off from every other type. The Celtic monasteries included among their officials one, and in some cases many bishops. At the head was the abbot, and the episcopal office was held by members of the house subordinate to him. In certain monasteries the number of bishops was so numerous as to suggest that they must have really occupied the position of priests at the subordinate churches. Thus St. Columba went in a.d. 590 from lona to a synod at Drumcheatt, accompanied by as many as twenty bishops ; and in some of the Irish ecclesiastical meetings the bishops, as in the case of some of the African synods, could be counted by hundreds. This Celtic system appears to be without parallel in other parts of the Christian Church, and scholars have suggested that it was a purely indigenous growth. One writer, Mr. Willis Bund, is of the opinion that the origin was tribal and that the first monasteries " were mere settlements of Christians — clergy and laity, men, women, and chil- dren — who for the sake of protection lived together. It was at some subsequent date that a division was made between the male and female portions of the settlement, and later still the eremitical idea was grafted on the already existing system. If the tribal settlement was the origin of the Celtic monastery, it affords some explanation of the position occupied by the bishops as subjects of the abbots. The latter were in the first instance the chiefs or governors of the settlements, which would include the bishop or bishops of the churches comprised in the settle- ment. By degrees, according to the theory advanced, the head received a recognised ecclesiastical position as THE MONASTIC LIFE abbot, the bishop still continuing to occupy a subordinate position, although there is evidence in the lives of the early Irish saints to show that the holder of the office was certainly treated with special dignity and honour. The Celtic monastic system was apparently in vogue among the remnant of the ancient British Church in Wales and the West Country on the coming of St. Augustine. Little is known with certainty, but as the British Church was Celtic in origin it may be presumed that the Celtic type of monachism prevailed amongst the Christians in this country after the Saxon conquest. Whether it followed the distinctive practice of Irish monasticism in regard to the position of the abbot and the subject bishops may perhaps be doubted, as this does not appear to have been the practice of the Celtic Church of Gaul, with which there was a close early connection. It has usually been supposed that the Rule of St. Columbanus represented the normal life of a Celtic monastery, but it has been lately shown that, so far as regards the Irish or Welsh houses, this Rule was never taken as a guide. It had its origin apparently in the fact that the Celtic monks on the Continent were induced, almost in spite of themselves, to adopt a mitigated rule of life by their close contact with Latin monasticism, which was then organising itself on the lines of the Rule of St. Benedict.^ The Columban Rule was a code of great rigour, and would, if carried out in its entirety, have made the Celtic monks almost, if not quite, the most austere of men." Even if it was not actually in use, the Rule of St. Columbanus may safely be taken to indicate the tendencies of Celtic monasticism generally, and the 1 The Celtic Church of Wales, J. J. Willis Bund, p. i66. ENGLISH MONASTIC LIFE impracticable nature of much of the legislation and the hard spirit which characterises it goes far to explain how it came to pass that whenever it was brought face to face with the wider, milder, and more flexible code of St. Benedict, invariably, sooner or later, it gave place to it. In some monasteries, for a time, the two Rules seem to have been combined, or at least to have existed side by side, as at Luxeuil and Bobbio, in Italy, in the seventh century ; but when the abbot of the former monastery was called upon to defend the Celtic rule, at the Synod of Macon in a.d. 625, the Columban code may be said to have ceased to exist anywhere as a separate rule of life. For the present purpose it will be sufficient to consider English monasticism from the coming of St. Augustine at the close of the sixth century as Benedictine. There was, it is true, a brief period when in Northumberland the Celtic form of regular observance established itself at Lindisfarne and elsewhere. This was due to the direct appeal made by King Edwy of Northumbria to the monks of lona to come into Northumbria, and continue in the North the work of St. Paulinus, which had been inter- rupted by the incursions of Penda* lona, the foundation and home of St. Columba, was a large monastic and missionary centre regulated according to the true type of Celtic monachism under the abbatial superior ; and from lona came St. Aidan and the other Celtic apostles of the northern parts. In one point, so far as the evidence exists for forming any judgment at all, the new foundation of Lindisfarne differed from the parent house at lona. At the Northumbrian monastery the bishop was the head and took the place of the abbot, and did not occupy the subordinate position held by the bishops at lona and its dependencies. CHAPTER II THE MATERIAL PARTS OF A MONASTERY I. THE CHURCH IN any account of the parts of a monastic establish- ment the church obviously finds the first place. As St. Benedict laid down the principle that nothing is to be preferred to the Opus Dei,*' or Divine Service, so in every well-regulated religious establishment the church must of necessity be the very centre of the regular life as being, in fact no less than in word, the House of God." In northern climates the church was situated, as a rule, upon the northern side of the monastic buildings. With its high and massive walls it afforded to those who lived there a good shelter from the rough north winds. As the northern cloister usually stretched along the nave wall of the church and terminated at the south transept, the buildings of the choir and presbytery and also the retro- chapels, if there were any, gave some protection from the east wind. Sometimes, of course, there were exceptions, caused by the natural lie of the ground or other reason, which did not allow of the church being placed in the ordinary English position. Canterbury itself and Chester are examples of this, the church being in each case on the southern side, where also it is found very frequently 13 ENGLISH MONASTIC LIFE in warm and sunny climates, with the obvious intention of obtaining from its high walls some shelter from the excessive heat of the sun. Convenience, therefore, and not any very recondite symbolism, may be considered to have usually dictated the position of God's house." Christian churches, especially the great cathedral and monastic churches, were originally designed and built upon lines which had much symbolism in them ; the main body of the church with its transepts was to all, of course, a representation of Christ upon the cross. To the builders of these old sanctuaries the work was one of faith and love rather than a matter of mere mercenary business. They designed and worshipped whilst they wrought. To them, says one writer, the building ^'was instinct with speech, a tree of life planted in paradise ; sending its roots deep down into the crypt ; rising with stems in pillar and shaft ; branching out into boughs over the vaulting ; blossoming in diaper and mural flora ; break- ing out into foliage, flower, and fruit, on corbel, capital, and boss." It was all real and true to them, for it sprang out of their strong belief that in the church they had ^^the House of God" and ^'the Gate of heaven," into which at the moment of the solemn dedication **the King of Glory" had come to take lasting possession of His home. For this reason, to those who worshipped in any such sanctuary the idea that they stood in the courts of the Lord " as His chosen ministers was ever present in their daily service, as with the eyes of their simple faith they could almost penetrate the veil that hid His majesty from their sight. As St. Benedict taught his disciples, me- diaeval monks believed without any doubt" that God was present to them *Mn a special manner" when they NORWICH CATHEDRAL, WITH CLOISTERS PARTS OF A MONASTERY 15 assisted at their divine service." ^'Therefore," says the great master of the regular observance, 'Met us consider in what manner and with what reverence it behoveth us to be in the sight of God and of the Angels, and so let us sing in choir, that mind and voice may accord together." So far as the religious life was concerned, the most important part of the church was of course the presbytery with the High Altar and the choir. Here all, or nearly all, public services were performed. The choir frequently, if not generally, stretched beyond the transepts and took up one, if not two, bays of the nave ; being enclosed and divided off from that more public part by the great screen. Other gates of ironwork, across the aisle above the presbytery and in a line with the choir screen, kept the public from the south transept. Privacy was thus secured for the monks, whilst by this arrangement the people had full access to all parts of the sacred building except the choir and the transept nearest to the monastery. The choir was entered, when the buildings were in the normal English position, from a door in the southern wall of the church at the juncture of the northern and eastern walks of the cloister. At the western end of the same northern cloister there was generally another door into the church reserved for the more solemn processions. The first, however, was the ordinary entrance used by the monks, and passing through it they found themselves in the area reserved for them within the screens which stretched across the choir and aisle. In the centre of the choir stood the great raised lectern or reading-desk, from which the lessons were chanted, and from which, also, the singing was directed by the cantor and his assistant. The stalls were arranged in two or i6 ENGLISH MONASTIC LIFE more rows slightly raised one above the other. The superior and the second in command usually occupied the two stalls on each side of the main entrance furthest from the altar, the juniors being ranged nearest to the presby- tery. This was the common practice except at the time of the celebration of the Sacrifice of the Holy Mass, or during such portion of the Office which preceded the Mass. On these occasions the elders took their places nearest to the altar, for the purpose of making the necessary oblations at the Holy Sacrifice. In many monastic choirs, for this reason, the abbot and prior had each two places reserved for their special use, one on either side near the altar, and the others at the entrance of the choir. Besides the great lectern of the choir there was likewise a second standing-desk for the reading of the Gospel at Matins, usually placed near to the steps of the presbytery. In some cases, apparently, this was always in its place, but more frequently it was brought into the choir for the occasion, and removed afterwards by the servers of the church. There were in every church, besides the High Altar, several, and frequently numerous, smaller altars. The Rites of Durham describes minutely the nine altars ar- ranged along the eastern wall of the church and facing the shrine of St. Cuthbert. "They," says the author, "each had their several shrines and covers of wainscot over-head, in very decent and comely form, having likewise betwixt every altar a very fair and large partition of wainscot, all varnished over, with very fine branches and flowers and other imagery work most finely and artificially pictured and gilded, containing the several lockers or ambers for the safe keeping of the vestments and orna- CANONS IN CHUIK PARTS OF A MONASTERY ments belonging to every altar ; with three or four aumbries in the wall pertaining to some of the said altars." It would be now quite impossible to describe the rich adornments of an English mediseval monastic church. The Rites of Durham give some idea of the wealth of plate, vestments and hangings, and the art treasures, mural paintings and stained windows, with which genera- tions of benefactors had enriched that great northern sanctuary. What we know of other monastic houses shows that Durham was not an exception in any way ; but that almost any one, at any rate of the greater houses, could challenge comparison with it. A foreign traveller almost on the eve of their destruction speaks of the artistic wealth of the monastic churches of England as unrivalled by that of any other religious establishments in the whole of Europe. 2. THE CLOISTERS In every monastery next in public importance to the church came the cloisters. The very name has become a synonym for the monastery itself. The four walks of the cloister formed the dwelling-place of the community. With the progress of time there came into existence certain private rooms in which the officials transacted their business, and later still the use of private cells or cubicles became common, but these were the exception ; and, at any rate, in England till the dissolution of the religious houses, the common life of the cloister was in full vigour. In the normal position of the church on the north side of the monastic buildings, the north cloister with its c i8 ENGLISH MONASTIC LIFE openings looking south was the warmest of the four divisions. Here, in the first place, next the door of the church, was the prior's seat, and the rest of the seniors in their order sat after him, not necessarily in order of seniority, but in the positions that best suited their work. THE CLOISTERS, WORCESTER The abbot's place, since his dignity demands," as the Westminster Custumal puts it, was somewhat apart from the rest. He had his fixed seat at the end of the eastern cloister nearest to the church door. In the same cloister, but more towards the other, or southern end, the novice- master taught his novices^ and the walk immediately PARTS OF A MONASTERY opposite, namely, the western side of the cloister, was devoted to the junior monks, who were, as the Rule of St. Benedict says, adhuc in custodia": still under stricter discipline. The southern walk, which would have been in ordinary circumstances the sunless, cold side of the quadrangle, was not usually occupied in the daily life of the community. This was the common posi- tion for the refectory, with the lavatory close at hand, and the aumbries or cupboards for the towels, etc. It was here also that the door from the outside world into the monastic precincts was usually to be found. At Durham, for example, we are told that — "there was on the south side of the cloister door, a stool, or seat with four feet, and a back of wood joined to the said stool, which was made fast in the wall for the porter to sit on, which did keep the cloister door. And before the said stool it was boarded in under foot, for warmness. And he that was the last porter there was called Edward Pattinson." The same account describes the cupboards near to the refectory door in which the monks kept their towels — ''AH the forepart of the aumbry was thorough carved work, to give air to the towels." There were "three doors in the forepart of either aumbry and a lock on every door, and every monk had a key for the said aumbries, wherein did hang in every one clean towels for the monks to dry their hands on, when they washed and went to dinner." We who see the cold damp-stained cloisters of the old monastic buildings as they are to-day, as at Westminster for example, may well feel a difficulty in realising what they were in the time of their glory. Day after day for centuries the cloister was the centre of the activity of the religious establishment. The quadrangle was the place ENGLISH MONASTIC LIFE where the monks lived and studied and wrote. In the three sides — the northern, eastern, and western walks — were transacted the chief business of the house, other than what was merely external. Here the older monks laboured at the tasks appointed them by obedience, or discussed questions relating to ecclesiastical learning or regular observance, or at permitted times joined in re- creative conversation. Here, too, in the parts set aside for the purpose, the younger members toiled at their studies under the eye of their teacher, learnt the monastic observance from the lips of the novice-master, or practised the chants and melodies of the Divine Office with the cantor or his assistant. How the work was done in the winter time, even supposing that the great windows look- ing out on to the cloister-garth were glazed or closed with wooden shutters, must ever remain a mystery. In some places, ^t is true, certain screenwork divisions appear to have been devised, so as to afford some shelter and pro- tection to the elder members and scribes of the monastery from the sharper draughts inevitable in an open cloister. The account given in the Rites of Durhavi on this point is worth quoting at length : — In the cloister," says the writer — and he is speaking of the northern walk, set apart for the seniors — in the cloister there were carrels finely wainscotted and very close, all but the fore- part, which had carved work to give light in at their carrel doors. And in every carrel was a desk to lie their books on, and the carrel was no greater than from one stanchell (centre- bar) of the window to another. And over against the carrels, against the church wall, did stand certain great aumbries of wainscot all full of books, with great store of ancient manu- scripts to help them in their study." In these cupboards, ''did lie as well the old ancient written Doctors of the Church as THE CLOISTERS, c;LOUCESTER, SHEWING CARRELS PARTS OF A MONASTERY 21 Other profane authors, with divers other holy men's works, so that every one did study what doctor pleased him best, having- the Library at all times to go and study in besides these carrels." In speaking of the novices the same writer tells us that — " over against the said treasury door was a fair seat of wains- cot, where the novices were taught. And the mastei of the novices had a pretty seat of wainscot adjoining to the south side of the treasury door, over against the seat where the novices sat ; and there he taught the novices both forenoon and afternoon. No strangers or other persons were suffered to molest, or trouble the said novices, or monks in their carrels while they were at their books within the cloister. For to this purpose there was a porter appointed to keep the cloister door." In other monasteries, such for example as Westminster and St. Augustine's, Canterbury, these enclosed wooden sitting-places seem to have been very few in number, and allowed only to those officers of the house who had much business to transact for the common good. At Durham, however, we are told that ''every one of the old monks" had his own special seat, and in each window of the south cloister there were set ''three of these pews or carrels." 3. THE REFECTORY The refectory, sometimes called the fratry or f rater- hotisey was the common hall for all conventual meals. Its situation in the plan of a monastic establishment was almost always as far removed from the church as possible, that is, it was on the opposite side of the cloister quad- rangle and, according to the usual plan, in the southern walk of the cloister. The reason for this arrangement is obvious. It was to secure that the church and its pre- 22 ENGLISH MONASTIC LIFE cincts might be kept as free as possible from the annoy- ance caused by the noise and smells necessarily connected with the preparation and consumption of the meals. As a rule, the walls of the hall would no doubt have been wainscotted. At one end, probably, great presses would have been placed to receive the plate and linen, with the salt-cellars, cups, and other ordinary require- ments for the common meals. The floor of a monastic refectory was spread with hay or rushes, which covering was changed three or four times in the year ; and the tables were ranged in single rows lengthways, with the benches for the monks upon the inside, where they sat with their backs to the panelled walls. At the east end, under some sacred figure, or painting of the crucifix, or of our Lord in glory, called the Majestas, was the viensa major, or high table for the superior. Above this the scylla or small signal-bell was suspended. This was sounded by the president of the meal as a sign that the community might begin their refection, and for the com- mencement of each of the new courses. The pulpit, or reading-desk, was, as a rule, placed upon the south side of the hall, and below it was usually placed the table for the novices, presided over by their master. At which time (of meals)," says the Rites of Durham ^ *'the master observed this wholesome order for the continual instruct- ing of their youth in virtue and learning ; that is, one of the novices, at the election and appointment of the master, did read some part of the Old and New Testament, in Latin, in dinner- time, having a convenient place at the south end of the high table within a fair glass window, environed with iron, and cer- tain steps of stone with iron rails of the one side to go up into it and to support an iron desk there placed, upon which lay the Holy Bible." PARTS OF A MONASTERY 23 In most cases the kitchens and offices would have been situated near the western end of the refectory, across which a screen pierced with doors would probably have somewhat veiled the serving-hatch, the dresser, and the passages to the butteries, cellars, and pantry. Besides the great refectory there was frequently a smaller hall, called by various names such as the '^miseri- cord," or oriel" at St. Alban's, the disport" (deportus) illli KKfiiCTOKY, CLEVE AliBEY at Canterbury, and the ^^spane" at Peterborough. In this smaller dining-place those who had been bled and others, who by the dispensation of the superior were to have different or better food than that served in the common refectory, came to their meals. At Durham, apparently, the ordinary dining-place was called the 'Moft/' and was at the west end of a larger hall entered from the south alley of the cloister, called the **frater- house." In this hall ''the great feast of Saint Cuthbert's 24 ENGLISH MONASTIC LIFE day in Lent was holden." In an aumbry in the wainscot, on the left-hand of the door, says the author of the Rites of Durham^ was kept the great mazer, called grace- cup^ which did service to the monks every day, after grace was said, to drink in round the table." 4. THE KITCHEN Near to the refectory was, of course, the conventual kitchen. At Canterbury this kitchen was a square of some forty-five feet ; at Durham it was somewhat smaller ; and at Glastonbury, Worcester, and Chester the hall was some thirty-five feet square. A small courtyard with the usual offices adjoined it ; and this sometimes, as at West- minster and Chester, had a tower and a larder on the western side. According to the Cluniac constitutions there were to be two kitchens : the one served in weekly turns by the brethren, the other in which a good deal of the food was prepared by paid servants. The first was chiefly used for the preparation of the soup or pottage, which formed the foundation of the monastic dinner. The furniture of this kitchen is minutely described in the Custumals : there were to be three caldaria or cauldrons for boiling water : one for cooking the beans, a second for the vegetables, and a third, with an iron tripod to stand it upon, to furnish hot water for wash- ing plates, dishes, cloths, etc. Secondly, there were to be four great dishes or vessels : one for half-cooked beans ; another and much larger one, into which water was always to be kept running, for washing vegetables ; a third for washing up plates and dishes; and a fourth to be reserved for holding a supply of hot water required for the weekly feet-washing, and for the shaving of faces and tonsures, etc. ie«Zi of 1 PARTS OF A MONASTERY 25 In the same way there were to be always in the kitchen four spoons : the first for beans, the second for vegetables, the third (a small one naturally) for seasoning the soup, and the fourth (an iron one of large size) for shovelling coals on to the fire. Besides these necessary articles, the superior was to see that there were to be alw^ays at hand four pairs of sleeves for the use of the servers, that they might not soil their ordinary habits ; two pairs of gloves for moving hot vessels, and three napkins for wiping dishes, etc., which were to be changed every Thursday. Besides these things there were, of course, to be knives, and a stone wherewith to sharpen them ; a small dish to get hot water quickly when required ; a strainer ; an urn to draw hot water from ; two ladles ; a fan to blow the fire up when needed, and stands to set the pots upon, etc. The work of the weekly cooks is also carefully set out in these constitutions. These officials were four in number, and, upon the sign for vespers, after making their prayer, they were to proceed to the kitchen and obtain the necessary measure of beans for the following day. They then said their vespers together, and pro- ceeded to wash the beans in three waters, putting them afterwards into the great boiling-pot with water ready for the next day. After Lauds on the following day, when they had received the usual blessing for the servers, after washing themselves they proceeded to the kitchen and set the cauldron of beans on the fire. The pot was to be watched most carefully lest the contents should be burnt. The skins were to be taken off as they became loosened, and the beans were to be removed as they were cooked. When all had been finished, the great cauldron was to be scoured and cleaned usque ad nitidum,^^ Directly the 26 ENGLISH MONASTIC LIFE beans had been removed from the fire, another pot was to be put in its place, so that there might always be a good supply of water for washing plates and dishes. These, when cleaned, were to be put into a rack to dry ; this rack was to be constantly and thoroughly scoured and kept clean and sweet. When the cooking of this bean soup had progressed so far, the four cooks were to sit down and say their Divine Office together whilst the hot water was being boiled. A third pot, with vegetables in cold water, was to be then made ready to take its place on the fire, after the Gospel of the morning Mass. When the daily Chapter, at which all had to be present, was finished, the beans were again to be put on the fire and boiled with more water, whilst the vegetables also were set to cook ; and when these were done the cooks got the lard and seasoning, and, having melted it, poured it over them. Two of the four weekly cooks now went to the High Mass, the other two remaining behind to watch the dinner and to put more water into the cooking-pots when needed. When the community were ready for their meal, the first cook ladled out the soup into dishes, and the other three carried them to the refectory. In the same way the vegetables were to be served to the community, and when this had been done the four weekly cooks pro- ceeded at once to wash with hot water the dishes and plates which had been used for beans and vegetables, lest by delay any remains should stick to the substance of the plate and be afterwards difficult to remove. THE CHAPTER HOUSE, WESTMINSTER PARTS OF A MONASTERY 5. THE CHAPTER-HOUSE The chapter-hall, or house, was situated on the eastern side of the cloister, as near to the church as possible. Its shape, usually rectangular, sometimes varied accord- ing to circumstances and places. At Worcester and Westminster, for example, it was octagonal ; at Canter- bury and Chester rectangular ; at Durham and Norwich rectangular with an apsidal termination. Seats were ar- ranged along the walls for the monks, sometimes in two rows, one raised above the other, and at the easternmost part of the hall was the chair of the superior, with the crucifix or Majestas over it. In the centre a raised desk or pulpit was arranged for the reader of the Martyrology, etc., at that part of Prime which preceded the daily Chapter, and at the evening Collation before Compline. 6. THE DORMITORY The position of the dormitory among the claustral buildings was apparently not so determined either by rule or custom, as some of the other parts of the religious house. Normally, it may be taken to have communicated with the southern transept, for the purpose of giving easy access to the choir for the night offices. In two cases it stood at right angles to the cloister — at Worcester on the western side, and at Winchester on the east. The Rites of Durham says that *'on the west side of the cloister was a large house called the Dortor, where the monks and novices lay. Every monk had a little chamber to himself. Each chamber had a window towards the Chapter, and the partition betwixt every chamber was close wainscotted, and in each window was a desk to support their books." 28 ENGLISH MONASTIC LIFE The place itself at Durham, and, indeed, no doubt, usually, was raised upon an undercroft and divided into various chambers and rooms. Amongst these were the treasury at Durham and Westminster, and the passage to the chapter-hall in the latter. The dormitory-hall was originally one open apartment, in which the beds of the monks were placed without screens or dividing hangings. In process of time, however, divisions became introduced such as are described by the author of the Rites of Durha^n^ and such as we know existed elsewhere. The cubicles or cells thus formed came to be used for the purpose of study as well as for sleeping, which accounts for the presence of the "desk to support their books" spoken of above. The dormitory also communicated with the latrine or rere-clortor^ which was lighted, partitioned, and provided with clean hay. For the purpose of easy access, as for instance at Wor- cester, the dormitory frequently communicated directly with the church through the south-western turret ; at Canterbury a gallery was formed in the west gable-wall of the chapter-house, over the doorway, and continuing over the cloister roof, came out into an upper chapel in the northern part of the transept ; at Westminster a bridge crossed the west end of the sacristy, and at St. Alban's and Winchester passages in the wall of the transept gave communication by stairs into the church. 7. THE INFIRMARY In the disposition of the parts of the religious house no fixed locality was apparently assigned by rule or custom to the infirmary, or house for the sick and aged. Usually it appears to have been to the east of the dor- PARTS OF A MONASTERY mitory ; but there were undoubtedly numerous exceptions. At Worcester it faced the west front of the church, and at Durham and Rochester apparently it joined it ; whilst at Norwich and Gloucester it was in a position parallel to the refectory. Adjoining the infirmary was sometimes the herbarium, or garden for herbs ; and occasionally, as at Westminister, Gloucester, and Canterbury, this was surrounded by little cloisters. The main hall, or large room, of the infirmary often included a chapel at the easternmost point, where the sick could say their Hours and other Offices when able to do so, and where the infirmarian could say Mass for those under his charge. According to the constitutions of all religious bodies the care of the sick was enjoined upon the superior of every religious house as one of his most important duties. "Before all things, and above all things," says St. Benedict in his Rule, "special care must be taken of the sick, so that they be served in very deed, as Christ Himself, for He saith : * I was sick, and ye visited me ' ; and, ' What ye did to one of these My least Brethren, ye did to Me.' " On this principle not only was a special official ap- pointed in every monastery, whose first duty it was to look to the care and comfort of those who were infirm and sick, but the officials of the house generally were charged with seeing that they were supplied with what was needed for their comfort and cure. Above all, says the great legislator, ''let the abbot take special care they be not neglected," that they have what they require at the hands of the cellarer, and that the attendants do not neglect them, "because," he adds, "whatever is done amiss by his disciples is imputed to him/' For this reason, at stated 30 ENGLISH MONASTIC LIFE times, as for instance immediately after the midday meal, the superior, who had presided in the common refectory, was charged to visit the sick brethren in the infirmary, in order to be sure that they had been served properly and in no ways neglected. 8. THE GUEST-HOUSE The guest-house (Jiostellary , hostry^ etc.) was a necessary part of every great religious house. It was presided over by a senior monk, whose duty it was to keep the hall and chambers ready for the reception of guests, and to be ever prepared to receive those who came to ask for hospitality. Naturally the guest-house was situated where it would be least likely to interfere with the privacy of the monastery. The guest-place at Canterbury was of great size, measur- ing forty feet broad by a hundred and fifty feet long. The main building was a big hall, resembling a church with columns, having on each side bedrooms or cubicles leading out of it. In the thirteenth century John de Hertford, abbot of St. Alban's, built a noble hall for the use of guests frequenting his abbey, with an inner parlour having a fireplace in it, and many chambers arranged for the use of various kinds of guests. It had also dipro-aula^ or reception-room, in which the guest-master first received the pilgrim or traveller, before conducting him to the church, or arranging for a reception corresponding to his rank and position. In the greater monastic establishments there were fre- quently several places for the reception of guests. The abbot, or superior, had rooms to accommodate dis- tinguished or honoured guests and benefactors of the establishment. The cellarer's department, too, frequently had to entertain merchants and others who came upon PARTS OF A MONASTERY 31 business of the house : a third shelter was provided near the gate of the monastery for the poorer folk, and a fourth for the monks of other religious houses, who had their meals in the common refectory, and joined in many of the exercises of the community. The Rites of Durham thus describes the guest-house which the author remembered in the great cathedral monastery of the North : — There was a famous house of hospitality, called the Guest Hall, within the Abbey garth of Durham, on the west side, towards the water, the Terrar of the house being master there- of, as one appointed to give entertainment to all states, both noble, gentle, and whatsoever degree that came thither as strangers, their entertainment not being inferior to any place in England, both for the goodness of their diet, the sweet and dainty furniture of their lodgings, and generally all things necessary for travellers. And, withal, this entertainment con- tinuing, (the monks) not willing or commanding any man to depart, upon his honest and good behaviour. This hall is a goodly, brave place, much like unto the body of a church, with very fair pillars supporting it on either side, and in the midst of the hall a most large range for the fire. The chambers and lodgings belonging to it were sweetly kept and so richly fur- nished that they were not unpleasant to lie in, especially one chamber called the 'king's chamber,' deserving that name, in that the king himself might very well have lain in it, for the princely linen thereof. . . . The prior (whose hospitality \vas such as that there needed no guest-hall, but that they (the Con- vent) were desirous to abound in all liberal and free almsgiving) did keep a most honourable house and very noble entertain- ment, being attended upon both with gentlemen and yeomen, of the best in the country, as the honourable service of his house deserved no less. The benevolence thereof, with the relief and alms of the whole Convent, was always open and free, not only to the poor of the city of Durham, but to all the poor people of the country besides," 32 ENGLISH MONASTIC LIFE In most monastic statutes, the time during which a visitor was to be allowed free hospitality was not un- limited, as, according to the recollection of the author of the Rites of Durham, appears to have been the case in that monastery. The usual period was apparently two days and nights, and in ordinary cases after dinner on the third day the guest was expected to take his departure. If for any reason a visitor desired to prolong his stay, permission had to be obtained from the superior by the guest-master. Unless prevented by sickness, after that time the guest had to rise for Matins, and otherwise follow the exercises of the community. With the Fran- ciscans, a visitor who asked for hospitality from the convent beyond three days, had to beg pardon in the conventual chapter before he departed for his excessive demand upon the hospitality of the house. 9. THE PARLOUR OR LOCUTORIUM In most Custumals of monastic observance mention is made of a Parlour^ and in some of more than one such place. Here the monks could be sent for by the superiors to discuss necessary matters of business, when strict silence had to be observed in the cloister itself. Here, too — it may be in the same, or in another such room — visitors could converse with the religious they had come to see. Sometimes, apparently, among the Cistercians, the place where the monastic schools were held, other than the cloister, was called the auditorium or locutorium. At Durham, the room called the parlour stood between the chapter-house and the church door, and is described as place for merchants to utter their wares." It apparently had a door which gave access to the monastic cemetery, PARTS OF A MONASTERY as the religious were directed to pass through it for the funeral of any of the brethren. During the times of silence, when anything had to be settled without un- necessary delay, the officials could summon any of the religious to the parlour for the purpose ; but they were warned not to make any long stay, and to take great care that no sound of their voices disturbed the quiet of the cloister. lO. THE ALMONRY No religious house was complete without a place where the poor could come and beg alms in the name of Christ. The convent doles of food and clothing were administered by one of the senior monks, who, by his office of almoner, had to interview the crowds of poor who daily flocked to the gate in search of relief. His charity was to be wider than his means ; and where he could not satisfy tlie actual needs of all, he was at least to manifest his Christian sympathy for their sufferings. The house or room, from which the monastic relief was given, frequently stood near the church, as showing the necessary connection between charity and religion. In most of the almonries, at any rate in those of the larger monasteries, there was a free school for poor boys. It was in these that most of the students who were presented for Ordination by the religious houses in such number during the fourteenth and fifteenth centuries, (as is shown by the episcopal registers of the English dioceses), were prepared to exercise their sacred ministry in the ranks of the parochial clergy. II. THE COiMMOX-ROOM OR CALEFACTORY The common-room, sometimes called the calefactory or warming-place,, was a room to which the religious re- D ENGLISH MONASTIC LIFE sorted, especially in winter, for the purpose of warming themselves at the common fire, which was lighted on the feast of All Saints, November ist, and kept burning daily until Easter. On certain occasions, such as Christmas night, when the Offices in the church were specially long, the caretaker was warned to be particularly careful to have a bright fire burning for the community to go to when they came out of the choir. The common-room was also used at times for the purpose of recreation. '*On the right hand, as you go out of the cloisters into the infirmary," says the Rites of Durham^ "was the Common House and a master thereof. This house was intended to this end, to have a fire kept in it all the winter, for the monks to come and warm them at, being allowed no fire but that only, except the masters and officers of the house, who had their several fires. There was belonging to the Common House a garden and a bowling alley, on the back-side of the said house, towards the water, for the novices sometimes to recreate them- selves, when they had leave of their master ; he standing by to see their good order. "Also, within this house did the master thereof keep his O Sapientia once a year — namely, between Martinmas and Christmas — a solemn banquet that the prior and convent did use at that time of the year only, when their banquet was of figs and raisins, ale and cakes ; and thereof no superfluity or excess, but a scholastical and moderate congratulation amongst themselves." 12. THE LIBRARY A monastery without a library is like a castle without an armoury " was an old monastic saying. At first, and in most places in England probably to the end, there was no special hall, room, or place which was set aside for the reception of the books belonging to the monastery. In the church and in the cloister there were generally cup? PARTS OF A MONASTERY boards to hold the manuscripts in constant use. It was not till the later middle ages that the practice of gather- ing together the books of an establishment into one place or room became at all common. At Durham, about 1446, Prior Wessington made a library^ "well replenished with old written doctors and other Histories and Ecclesiastical writers," to which henceforth the monks could always repair to study in, besides their carrels" in the cloister. So, too, at St. Al ban's, Michael de Mentmore, who was abbot from 1335 to 1349, besides enriching the presses in the cloister with books, made a collection of special volumes in what he called his study. This collection grew ; but it was not till 1452 that Abbot Whethamstede finally completed the library^ which had long been pro- jected. About the same time, at Canterbury, Prior Thomas Goldstone finished a library there, which was enriched by the celebrated Prior William Sellyng with many precious classical manuscripts brought back from Italy. In the same way many other religious houses in the fifteenth century erected, or set apart, special places for their collections of books, whilst still retaining the great cloister presses for those volumes which were in daily and constant use. In addition to the above-named parts of every religious house, there were in most monasteries, and especially in the larger ones, a great number of offices. The officials, or obedientiaries, for instance, had their chequer or scac- carmmy where the accounts of the various estates assigned to the support of the burdens of their special offices were rendered and checked. There were also the usual work- rooms for tailors, shoemakers, etc., under the manage- ment of the chamberlain, or camerarius, and for the 36 ENGLISH MONASTIC LIFE servants of the church, under the sacrist and his assistant. The above, however, will be sufficient to give some general idea of the material parts which composed the ordinary English religious house. More, however, will be learnt of them, and especially of their use, when the work of the officials, and the daily life led by the monks in the cloister is discussed. CHAPTER III THE MONASTERY AND ITS RULERS THE monastic rule, at least after the days of St. Benedict, was eminently social. Both in theory and in practice the regular observance of the great abbeys and other religious houses was based upon the principle of common life. Monks and other religious were not solitaries or hermits, but they lived and worked and prayed together in an association as close as it is possible to conceive. The community or corporation was the sole entity ; individual interests were merged in that of the general body, and the life of an individual mem- ber was in reality merely an item in the common life of the convent as a whole. This is practically true in all forms of regular life, without regard to any variety of observance or rule. Some regulations for English pre- Reformation houses lay great stress upon this great principle of monastic life. To emphasise it, they require from all outward signs of respect for the community as a whole, and especially at such times and on such occasions as the convent was gathered together in its corporate capacity. Should the religious, for example, be passing in procession, either through the cloister or elsewhere, anyone meeting them, even were it the superior himself, was bound to turn aside to avoid them altogether, or to 37 38 ENGLISH MONASTIC LIFE draw on one side and salute them with a bow as they went by. When they were gathered together for any public duty no noise of any kind likely to reach their ears was to be permitted. When the religious were sitting in the cloister, strangers in the parlour were to be warned to speak in low tones, and above all to avoid laughter which might penetrate to them in their seclusion. If the superior was prevented from taking his meals in the common refectory, he was charged to acquaint the next in office beforehand, so that the community might not be kept waiting by expecting him. So, too, the servers, who remained behind in the refectory after meals, were to show their respect for the community by bowing towards its members, as they passed in procession before them. For the same reason officials, like the cellarer, the kitchener, and the refectorian were bound to see that all was ready in their various departments, so that the convent should never be kept waiting for a meal. In these and numberless other ways monastic regulations emphasised the respect that must be paid to the com- munity as a corporate whole. As the end and object of all forms of religious life was one and the same, the general tenor of that life was prac- tically identical in all religious houses. The main features of the observances were the same, not merely in houses of the same Order, which naturally would be the case, but in every religious establishment irrespective of rule. A com- parison of the various Custumals or Consuetudinaries which set forth the details of the religious life in the English houses of various Orders, will show that there is sometimes actual verbal agreement in these directions, even in the case of bodies so different as the Benedictines MONASTERY AND RULERS 39 and the Cistercians on the one hand, and the Premonstra- tensians or White Canons and the Canons Regular on the other. Moreover, where no actual verbal agreement can now be detected, the rules of life are more than similar even in minute points of observance. This is, of course, precisely what anyone possessing a knowledge of the meaning and object of regular life, especially when the number of the community was considerable, would be led to expect. And, it is this fact which makes it possible to describe the life led in an English pre-Reformation monastery in such a way as to present a fairly correct picture of the life, whether in a Benedictine or Cistercian abbey, or in a house of Canons Regular, or, with certain allowances, in a Franciscan or Dominican friary. This is true also in respect to convents of women. The life led by these ladies who had dedicated themselves to God in the cloister, was for practical purposes the same as that lived by the monks, with a few necessary exceptions. Its end, and the means by which that end was sought to be obtained, were the same. The abbess, like the abbot, had jurisdiction over the lives of her subjects, and like him she bore a crosier as a symbol of her office and of her rank. She took tithes from churches impropriated to her house, presented the secular vicars to serve the parochial churches, and had all the privileges of a land- lord over the temporal estates attached to her abbey. The abbess of Shaftesbury, for instance, at one time, found seven knights' fees for the king's service and held her own manor courts. Wilton, Barking, and Nunnaminster as well as Shaftesbury ''held of the king by an entire barony," and by the right of this tenure had, for a period, the privilege of being summoned to Parliament. As ENGLISH MONASTIC LIFE regards the interior arrangements of the house, a convent followed very closely that of a monastery, and practically what is said of the officials and life of the latter is true also of the former. In order to understand this regular life the inquirer must know something of the offices and position of the various superiors and officials, and must understand the parts, and the disposition of the various parts, of the material buildings in which that life was led. Moreover, he must realise the divisions of the day, and the meaning of the regulations, which were intended to control the day's work in general, and in a special manner, the ecclesiastical side of it, which occupied so considerable a portion of every conventual day. After the description of the main portion of the monastic buildings given in the last chapter, the reader's attention is now directed to the officials of the monastery and their duties. In most Benedictine and Cistercian houses the superior was an abbot. By the constitution of St. Norbert for his White canons, in Premonstratensian establishments as in the larger houses of Augustinian, or Black, canons, the head also received the title and dignity of abbot. In English Benedictine monasteries which were attached to cathedral churches, such as Canterbury, Winchester, Durham and elsewhere, the superiors, although hardly inferior in position and dignity to the heads of the great abbeys, were priors. This constitution of cathedrals with monastic chapters was practically peculiar to this country. It had grown up with the life of the church from the days of its first founders, the monastic followers of St. Augustine. No fewer than nine of the old cathedral foundations were Benedictine, whilst one, Carlisle, be- MONASTERY AND RULERS 41 longed to the Canons Regular. Chester, Gloucester, and Peterborough, made into cathedrals by Henry VIII., were previously Benedictine abbeys. In the case of these cathedral monasteries the bishop was in many ways regarded as holding the place of the abbot. He was frequently addressed as such, and in some instances at least he exercised a certain limited jurisdiction over the convent and claimed to appoint some of the officials, notably those who had most to do with his cathedral church, like the sacrist and the precentor. Such claims, however, when made were often successfully resisted, like the further claim to appoint the superior, put forward at times by a bishop with a monastic chapter. So far, then, as the practical management of the cathedral monasteries is concerned, the priors ruled with an authority equal to that of an abbot, and whatever legislation applies to the latter would apply equally to the former. The same may be said of the superior of those houses of Canons Regular, and other bodies, where the chief official was a prior. This will only partially be true in the case of the heads of dependent monasteries, such as Tynemouth, which was a cell of St. Alban's Abbey, and whose superior, although a prior ruling the house with full jurisdiction, was nominated by the abbot of the mother house, and held office not for life, but at his will and pleasure. The same may be said of the priors of Dominican houses, and of the guardians of Franciscan friaries, whose office was temporary ; and of the heads of alien monasteries, who were dependent to a greater or less extent upon their foreign superiors. Roughly speaking, then, the office of superior was the same in all religious houses ; and if proper allowance be 42 ENGLISH MONASTIC LIFE made for different circumstances, and for the especial ecclesiastical position necessarily secured by the abbatial dignity, any description of the duties and functions of an abbot in one of the great English houses will be found to apply to other religious superiors under whatever name they may be designated. I. THE ABBOT The title abbot (abbas) means father, and was used from the earliest times as a title appropriate to designate the superior of a religious house, as expressing the paternal qualities which should characterise his rule. St. Benedict says that *^an abbot who is worthy to have charge of a monastery ought always to remember by what title he is called," and that ''in the monastery he is considered to represent the person of Christ, seeing that he is called by His name." The monastic system established by St. Benedict was based entirely upon the supremacy of the abbot. Though the Rule gives direc- tions as to an abbot's government, and furnishes him with principles upon which to act, and binds him to carry out certain prescriptions as to consultation with others in difficult matters, etc., the subject is told to obey without question or hesitation the decision of the superior. It is of course needless to say that this obedience did not extend to the commission of evil, even were any such a command ever imposed. Upon this principle of implicit obedience to authority depended the power and success of the monastic system, and in acknowledging the supreme jurisdiction of the superior, whether abbot or prior, all pre- Reformation religious Orders agreed. It is useful at the outset to understand how the abbot THOMAS RAMRYGE, ABBOT 01" SI'. Al.HAN S (fkom bkass) 44 ENGLISH MONASTIC LIFE was chosen. According to the monastic rule, he was to be elected by the universal suffrages of his future subjects. In practice these could be made known in one of three ways : (i) By individual voting, per viam scrutinii; (2) by the choice of a certain number, or even of one eminent person, to elect in the name of the community, a mode of election known as electio per coinproinissiim ; and (3) by acclamation, or the uncontradicted declaration of the common wish of the body. Prior, however, to this formal election there were certain preliminaries to be gone through, which varied according to circumstances. Very frequently the founder or patron, who was the descendant of the original founder of the religious house, had to be consulted, and his leave obtained for the community to proceed to an election. In the case of many of the small houses, and, of course, of the greater monasteries, the sovereign was regarded as the founder ; and not unfre- quently one condition imposed upon a would-be founder for leave to endow a religious house with lands exempt from the Mortmain Acts, was that, on the death of the superior, the convent should be bound to ask permission from the king to elect his successor. This requirement of a royal conge d'elire was frequently regarded as an infringement of the right of the actual founder, but in practice it appears to have been maintained very gene- rally in the case of houses largely endowed with lands, as a legal check upon them, rendered fitting by the provision of the Mortmain Acts. Moreover, on the death of the superior, the king took possession of the revenues of his office, which were administered by his officials till, on the confirmation of his successor, the temporalities were restored by a royal writ. In some cases this MONASTERY AND RULERS 45 administration pertained only to the portion of the revenues specially assigned to the office of superior ; in others it appears to have included the entire revenue of the house, the community having to look to the royal receiver for the money necessary for their support. In practice the process of election in one of the greater monasteries on the death of the abbot was as follows. In the first place the community assembled together and made choice of two of their number to carry their common letter to the king, to announce the death and to beg leave to proceed to the election of a successor. This conge cfelire was usually granted without much difficulty, the Crown at the same time appointing the official charged with guarding the revenues of the house or office during the vacancy. On the return of the conventual ambassa- dors to their monastery, the day of election was first determined, and notice to attend was sent to all the religious not present who were possessed of what was called an active voice," or the right of voting, in the election. At the appointed time, after a Mass De Spiritu Sancto had been celebrated to beg the help of the Holy Ghost, the community assembled in the chapter-house for the process of election. In the first place was read the constitution of the General Council — Quia propter — • in which the conditions of a valid election were set forth, and all who might be under ecclesiastical censure or suspension were warned that they not only had no right to take part in the business, but that their votes might render the election null and void. After this formal preparation the community determined by which of the various legitimate modes of election they would proceed, either the first or second method being 46 ENGLISH MONASTIC LIFE usually followed. When all this actual process of election had been properly carried out and attested in a formal document, the community accompanied the newly chosen superior in procession to the church, where his election was proclaimed to the people, and the Te Deiim was sung. The elect was subsequently taken to the prior's lodgings, or elsewhere, to await the result of the subsequent ex- amination as to fitness, and the confirmation. Meantime, if the newly chosen had been the acting superior, he could still continue to administer in his ofiice, but could not hold conventual chapter, or perform other functions peculiar to the superior, until such time as he had been confirmed and installed. If he was not the acting superior, he was required to remain in seclusion, and to take no part in administration until after his installa- tion. Immediately after the process of election had been duly accomplished and the necessary documents had been drawn up, some of the religious were despatched to the king to obtain his assent to the choice of the community. In the event of this petition being successful, the next step was to obtain confirmation from the ecclesiastical authority, which might either be the bishop of the diocese, or in the case of exempt houses, the pope. In either case the delegates of the community would have to present a long series of documents to prove that the process had been carried out correctly. First came the royal licence to choose ; then the formal appointment of the day of election ; the result of the election, and the method by which it was effected ; the letter signed by the whole community, requesting confirmation of the elect in his office, and sealed by the convent seal ; the royal assent to MONASTERY AND RULERS 47 the election, and finally an attested statement of the entire process by which it had been made. The ecclesiastical authority, upon the reception of these documents, proceeded to an examination of the formal process, and questioned the delegates both as to this, and as to their knowledge of the fitness of the elect for the office. If the result was not satisfactory, the pope or bishop, as the case might be, either cancelled the election or called for the candidate in order to examine him person- ally as to ^Moctrine and morals," and as to his capability of ruling a religious house in spirituals and temporals. In the event of the election being quashed, the authority either ordered a new election, or, on the ground of the failure of the community to elect within a definite period a fit and proper superior, appointed someone to the office. The ecclesiastical confirmation of the election was followed, after as brief an interval as possible, by the installation. In the case of an exempt abbey, a delay of some weeks was inevitable, sometimes until the return of the messengers from the Curia, and thus occasionally the office of superior was necessarily kept a long time vacant. If the superior was to hold the abbatial dignity, before his installation he received the rite of solemn benediction at the hands of the diocesan. This w^as generally con- ferred in some other than the monastic church, probably because until after installation, which was subsequent to the abbatial blessing, the new abbot was not supposed legally to have any position in the house he was after- wards to rule. On the day appointed for the solemn installation, the abbot, walking with bare feet, presented himself at the church door. He was there met by the community and 48 ENGLISH MONASTIC LIFE conducted to the High Altar, where, during the singing of the Te Deuniy he remained prostrate on the ground. At the conclusion of the hymn, he was conducted to his seat, the process of his election and confirmation was read, together with the episcopal or papal mandate, charging all the religious to render him every canonical obedience and service. Then one by one the community came, and, kneeling before their new superior, received from him the kiss of peace. The ceremony was concluded by a solemn blessing bestowed by the newly-installed abbot standing at the High Altar. The position of the abbot among his community may be summed up in the expression made use of by St. Benedict. He takes Christ's place. All the exterior respect shown to him, which to modern ideas may per- haps seem exaggerated, if not ridiculous, presupposes this idea as existing in the mind of the religious. Just as the great Patriarch of Western monachism ordered that obedience was to be shown to a superior as if it were obedience paid to God himself, and ''as if the command had come from God," so reverence and respect was paid him for Christ's love, because as abbot — father — he w^as the representative of Christ in the midst of the brethren. In all places, for this reason, external honour was to be shown to him. When he passed by, all were to stand and bow towards him. In Chapter and refectory none might sit in their places until he had taken his seat ; when he sat in the cloister no one might take the seat next to him, unless he invited him so to do. In his presence conversa- tion was to be moderated and unobtrusive, and no one might break in upon anything that he might be saying with remarks of his own. Familiarity with him was to b§ MONASTERY AND RULERS 49 avoided, as it would be with our Lord himself ; and he, on his part, must be careful not to lower the dignity of his office by too much condescending to those who might be disposed to take advantage of his good nature ; nor might he omit to correct any want of respect manifested towards his person. He was in this to consider his office and not his natural inclinations. The abbot is to occupy the first place in the choir on the right-hand side. During the Office his stall is to be furthest from the altar, the juniors being in front of him, and placed nearest to the sanctuary steps. At Mass, however, the position is changed, the abbot and seniors being closest to the altar, for the purpose of making the oblations at the Holy Sacrifice, and giving the blessings. Whenever a book or other thing is brought to him, the book and his hand are to be kissed. When he gives out an Antiphon, or sings a Responsory, he does so, not as the others perform the duty in the middle of the choir, but at his own stall ; and the precentor, coming with the other cantors and his chaplain, stand round about him to help him, if need be, and to show him honour. When the abbot makes a mistake and, according to religious custom, stoops to touch the ground as a penance, those near about him rise and bow to him, as if to prevent him in this act of humiliation. He reads the Gospel at Matins, the Sacred Text and lights being brought to him. He gives the blessings whenever he is present, and at Mass he puts the incense into the thurible for the priest, and blesses it ; gives the blessing to the deacon before the Gospel, and kisses the book after it has been sung. The altar, at which he offers the Holy Sacrifice of the Mass, is to be better ornamented than the other altars, E 50 ENGLISH MONASTIC LIFE and he is to have more lights to burn upon it during the Holy Sacrifice. If his name is mentioned in any list of duties all bow on hearing it read out in the Chapter, and they do the same when he orders any prayers to be said or any duty to be performed, even should he not be present when the order is published. The whole government of every religious house de- pended upon the abbot, as described by St. Benedict in the second chapter of his Rule. He was the mainspring of the entire machine, and his will in all things was supreme. His permission was required in all cases. All the officials, from the prior downward, were appointed by him, and had their authority from him : they were his assistants in the government of the house. In the refec- tory he alone could send for anything, and could allow anyone to be admitted to the common table. The meal was not to begin till after the reading had commenced and he had given the sign to the refectorian to ring the signal- bell. He might send a dish to any one of the brethren whom he thought stood in need of it, and the brother on receiving it was to rise and bow his acknowledgment. In early times the abbot slept in the common dormi- tory in the midst of the monks. His duty it was to ring the bell for the community to rise ; and, indeed, when any ringing was required for a public duty, he either himself rang the call, or stood by the side of the ringer till all were assembled for the duty, and he gave the sign to cease the signal. To emphasise this part of his duty, in some Orders, at the abbot's installation the ropes of the church bells were placed in his hands. It was naturally the abbot's place to entertain the guests that came to the monastery, and he frequently had to have his meals MONASTERY AND RULERS 51 served in his private hall. To these repasts he could, if he wished, invite some of the brethren, giving notice of this to the superior who was to preside in his place in the refectory. On great days in some houses, like St. Mary's, York, after the abbot had been celebrating the Office and Mass in full pontificals, it was the custom for him to send his chaplain to the door of the refectory to ask the sacred ministers who had served him, with the precentor and the organists, to dine with him. When the abbot had been away from the monastery for more than three days, it was the custom for the brethren to kneel for his blessing and kiss his hand the first time they met him after his return. When business had taken him to the Roman Curia or elsewhere, for any length of time, on his home-coming he was met in solemn procession by the entire community who, having presented him with holy water, were sprinkled, in their turn, by him. They conducted him to the High Altar, chanting the Te Deum for his safe return, and received his solemn blessing. Whilst all reverence was directed to be given to him, he on his part was warned by the Rule and by every declaration, that he must always remember the fact that all this honour was paid not to him personally, but to his office and to Christ who was regarded and reverenced in him. He, above all others, was to be careful to keep every rule and regulation, since it was certain that where he did not obey himself, he could not look for the obedience of others ; and that though he had no one set over him, he was, for that reason, all the more bound to claustral discipline. As superior, he had to stand aloof from the 52 ENGLISH MONASTIC LIFE rest, so as not unduly to encourage familiarity in his subjects. He was to show no respect for persons ; not favouring one of his sons more than another, as this could not fail to be fatal to true observance and to religious obedience. In giving help he should be a father," says one Custumal ; ''in giving instruction, he should speak as a teacher." He should be ''ever ready to help those who are striving after the higher paths of virtue." He should not hesitate " to stimulate the indifferent to earnest- ness, and to use every means to rouse the slothful." To him specially the sick are committed, that he may by his visits console and strengthen them to bear the trials God has sent them. He must, in a word, "study with paternal solicitude the character, actions, and needs of all the brethren ; never forgetting that he will one day have to render to God an account of them all." 2. THE CLAUSTRAL PRIOR The prior, or second superior of the house, is above all things concerned with the observance and internal disci- pline of the monastery. He is appointed by the abbot after hearing the opinions of the seniors. Sometimes, as at Westminster and St. Augustine's, Canterbury, he was chosen with great deliberation. In the first place, three names were selected by the precentor and by each of the two divisions of the house, the abbot's side of the choir and the prior's side. These selected names were then considered by a committee of three appointed by the abbot, who reported their opinion to him. Finally, the abbot appointed whom he pleased. In all places and duties the prior's place is next after the MONASTERY AND RULERS 53 abbot. He is to be honoured by all ; when he enters the Chapter or comes to the Collation, all rise and continue standing until he has sat down ; when the community are incensed in choir, he is to have that mark of respect paid to him, next after the priest who is vested in a cope. *^The prior," says one Custumal, ought to be humble, kindly in disposition, a living example of religious obser- vance, excellent in everything, doing all things like the rest of the brethren. He should be first among the first, and last with the last." The reader will perhaps here recall Jocelin of Brake- lond's analysis of the reasons which prompted the choice of Prior Herbert at Bury, in the closing years of Abbot Sampson's rule : — **The chapter being over, I being guest-master," says Jocelin, *'sat in the porch of the Guest-hall, stupefied, and revolving in my mind the things I had heard and seen ; and I began to consider closely for what cause and for what par- ticular merits such a man should be advanced to so high a dignity. And I began to reflect that the man is of comely stature and of (good) personal appearance ; a man of handsome face and amiable aspect ; always in good temper ; of a smiling countenance, be it early or late ; kind to all ; a man calm in his bearing and grave in his demeanour ; pleasant in speech, possessing a sweet voice in chanting and impressive in reading; young, brave, of a healthy body, and always in readiness to undergo travail for the need of the church ; skilful in conform- ing himself to every circumstance of place and time, either with ecclesiastics or laymen ; liberal and social, and gentle in reproof ; not spiteful, not suspicious, not covetous, not drawl- ing, not slothful ; sober and fluent of tongue in the French idiom, as being a Norman by birth ; a man of moderate capa- city whom if too much learning should make (one) mad, might be said to be a perfectly accomplished man." 54 ENGLISH MONASTIC LIFE The prior's main duty, besides taking the abbot's place whenever he was absent, and generally looking after the government of the monastery, was to see to the discipline of the house and to maintain the general excellence of observance. This he was to do as much by example as by precept, and he was to make himself loved rather than feared. He was told to endeavour to occupy in a com- munity, what is called in one rule, ^*the position of the mother of the family." He stood, as it were, between the father and his sons ; and so long as discipline was not harmed, he should not hesitate to be prodigal in kindness and ready to open his heart in friendly intercourse with all who sought his help. ^^Let him remember," says one rule, *^that the peace of the house depends on him." In monasteries where no other disposition was made, after the triple prayer before the night Office had been said, it was the prior's duty to take a lighted lantern and go first to the dormitory to see that all were up and that none had overslept themselves, and then to perambulate the cloister and the chapels to see that no one had fallen asleep there, and that the altars were ready for Mass. After Compline at night, having given the sign for leaving the church, he himself went out first, and after receiving the holy water at the door from the hebdoma- darian, or priest appointed for the weekly duty, stood aside whilst the community filed out into the cloister, and each in their turn, after being sprinkled with the holy water, put on his hood and passed up to the dormitory. When all were gone, the prior was directed to go round the house and cloister, with a lantern if necessary, to see that all the doors were fastened, that the lights were safe MONASTERY AND RULERS for the night, and that all was well and quiet *Mn the time of the great silence.'* He then took the keys of the outer doors with him to the dormitory, and sitting by his bed, waited to retire until all the rest were lying down. The prior had his regular week for acting as hebdoma- darian priest like the rest ; but he did not take his turn with the others in reading in the refectory or serving at meals. When he passed along the cloister the brethren were not bound to rise and bow as they had to do to the abbot ; but should he wish to sit down anywhere, those near the place were to rise and remain standing until he was seated. As his office was chiefly concerned with the regular discipline, all permissions to be absent from con- ventual duties, even if granted by the abbot himself, were to be notified to him. A true prior, it is frequently remarked in the old Custumals, is a blessing to a religious house, and his presence is like that of an angel of peace. He should show," says one English writer, **an example of the patience of holy Job and of the devotion of David. To his subjects he should manifest the religious observance of our holy fathers, so that he, who is first in name, may be ever first in the virtues of patience, devotion, and, indeed, in all the virtues of the religious life." 3. THE SUB-PRIOR The sub-prior was the prior's assistant in the duties of his office. Like the rest of the monastic officials, he was appointed by the abbot with the advice of the prior. Ordinarily this third superior did not take any special position in the community. He usually occupied the 56 ENGLISH MONASTIC LIFE place of his profession, except when he was called upon to preside over the religious exercises instead of the abbot or prior. All the duties which had to be per- formed by the prior, in his absence devolved upon the sub-prior. Besides this, the sub-prior was often charged with specially looking to certain matters of discipline, and with giving certain permissions, even when the prior was present. All permissions given and arrangements made by the sub-prior, during the absence of either the abbot or prior, were to be reported to them on their return to claustral duties. "The sub-prior should be remarkable for his holiness," says one English writer, "his charity should be overflowing, his sympathy should be abundant. He must be careful to ex- tirpate evil tendencies, to be unwearied in his duties, and tender to those in trouble. In a word, he should set before all the example of our Lord." Besides the prior and sub-prior, in mostlarge monasteries there were third and fourth priors, called also circas or circatores claustri^ that is, watchers over the discipline of the cloister. Their duty chiefly consisted in going round about the house and specially the cloister in times of silence, to see that there was nothing amiss or contrary to the usual observance. They had no authority to correct, but they kept their eyes and ears open in order to report. They did not go about necessarily together, but according as special duties might have been assigned to them by the abbot. When, in the course of their official investigations, they found any of the brethren engaged in conversation or work out of the ordinary MONASTERY AND RULERS course, it was the duty of one of those so engaged to inform the official of the permission they had received. The usual time for the exercise of their functions was after Compline, before Matins, after dinner and supper, and whenever the community were gathered together in the cloister. CHAPTER IV THE OBEDIENTIARIES THE officials of a monastery were frequently known by the name of obedientiaries. Sometimes under this name were included even the prior and sub- prior, as they also were appointed by the abbot, and were, of course, equally with the others in subjection and obedi- ence to him. But as usually understood, by the word obedientiaries was signified the other officials, and not the prior and sub-prior, who assisted in the general govern- ment of the monastery. Various duties were assigned to all obedientiaries, and they possessed extensive powers in their own spheres. Very frequently in mediaeval times they had the full management of the property assigned to the special support of the burdens of their offices. Their number naturally varied considerably in different monasteries ; but here it may be well to describe briefly the duties of each of the ordinary officials, as they are set forth in the monastic Custumals that have come down to us. I. THE CANTOR OR PRECENTOR The cantor was one of the most important officials in the monastery. He was appointed, of course, by the abbot, but with a necessary regard to the varied qualifica- tions required for the office ; for the cantor was both 58 THE OBEDIENTIARIES 59 singer, chief librarian, and archivist. He should be a priest, says one English Custumal, of proved, upright character, wise and well instructed in all knowledge per- taining to his office, as well as thoroughly conversant with ecclesiastical customs. Under his management all the church services were arranged and performed : the names of those who were to take part in the singing of Lessons or Responsories at Matins or other parts of the daily Office were set down by him on the table, or official programme, and no one could refuse any duty assigned to him in this way. In everything regarding the church services the cantor had no superior except the abbot, although in certain cases, where the Divine Office, for example, had been delayed for some reason or other, the sacrist might sign to him in suggestion that he should cause the singers to chant more briskly. What he arranged to be sung had to be sung, what he settled to be read in the refectory had to be read ; the portion of Sacred Scripture, or other book that he had marked for the evening Collation, had to be used, and no other. The place of the cantor in the church was always on the right hand of the choir ; that of his assistant, the succentor, or sub-cantor, was on the left. It was part of the cantor's duty to move about the choir when it was necessary to regulate the singing, and especially when any Prose, or long Magnificat with difficult music was being sung. Above all things, he had to guard against mistakes, or even the possibility of mistakes, in the divine service by every means in his power. With this end in view, he was instructed to select only music that was known to all, and to see that it was sung in the traditional manner. To guard against faults in reading and singing 6o ENGLISH MONASTIC LIFE he was obliged by his office to go over the Lessons for Matins with the younger monks, and to hear the reader in the refectory before the meals, in order to point out defects of pronunciation and quantity, as well as to regu- late the tone of the voice and the rate of reading. When the abbot had to give out an Antiphon or Responsory on one of the greater feasts, the cantor always attended him, and helped him if there were need. If the abbot was unable to take any of his duties in church in the way of singing, such as celebrating the High Mass or intoning the Antiphons at the Benedictus and Magnificat^ the cantor took them as part of the duties of his office. On all greater feasts of the second class, the cantor, by virtue of his office, gave out the Antiphon at the Benedictus and at the Magnificat, At the Mass and other solemn parts of the Divine Office on these occasions, he directed the choir with his staff of office : assisted on first-class days by six of the brethren in copes, and on feasts of the second class by four. His side of the choir was always to take up any psalm he had intoned ; the other side of the choir, under the direction of the sub- cantor, doing the same in regard to what he intoned. Even when the cantor himself was not directing the choir, as on ordinary days, he had to be always ready to come to the assistance of the community, in the case of any breakdown in the singing or hesitation as to the correct Antiphons to be used, etc. If an Antiphon was not given out, or given out wrongly, or if the brethren got astray in the music, he was to set it right with as little delay as possible. If the tone of the chanting had to be raised or to be lowered, it was to be done only by him, and all had to follow his lead without hesitation. THE OBEDIENTIARIES 6i On festivals it was his duty to select the singers of the Epistle and Gospel, and he was to be ever guided in his choice of deacon and sub-deacon by his knowledge of their capacity to do honour to the feast by their good singing. When the community were walking in pro- cession through the cloisters or elsewhere, it was his duty to walk up and down, between the ranks of the brethren, to see that the singing was correctly rendered, and that it was kept together. The brethren were charged un- hesitatingly to follow his suggestion and his leading. Besides this, the cantor was naturally the instructor of music in the community, and at certain times he took the novices and trained them in the proper mode of eccle- siastical chanting and in the traditional music of the house. In many monasteries he had also to teach the boys of the cloister-school to read, and the exasperating nature of this part of his office may be perhaps gauged from a provision inserted in some statutes, that he was on no account to slap their heads or pull their hair, this privilege being permitted only to their specialmaster. On account of the cantor's care of the church services and the necessary labour entailed thereby upon him, some indulgence was generally accorded to him in regard to his attendance at the parts of the Divine Ofilice where his presence was not specially required. He was, however, forbidden to absent himself from two consecutive canonical hours, and was not to stay away from Matins, Vespers, or Compline. On Saturdays, like the rest, he had to wash his feet in the cloister. So much with regard to the duties of the precentor, as chief singer of the monastery. He was also the librarian, or armarius; the two offices, somewhat strangely, perhaps, 62 ENGLISH MONASTIC LIFE to our modern notion, always going together. In this capacity he had charge of all the books contained in the aumbry, or book-cupboard, or later in the book-room, or library. Moreover, he had to prepare the ink for the various writers of manuscripts and charters, etc., and to procure the necessary parchment for book-making. He had to watch that the books did not suffer from ill use, or misuse, and to see to the mending and binding of them all. As keeper of the bookshelves, the cantor was supposed to know the position and titles of the volumes, and by constant attention to protect them from dust, and injury from insects, damp, or decay. When they required repair or cleaning, he was to see to it ; and also to judge when the binding had to be repaired or renewed. For the purpose of thus renovating the manuscripts under his care, he had, of course, frequently to employ skilled labour. At such times he received an allowance of food for the workmen engaged *'on cleaning the bindings of the choir books," etc. Special revenues also were at his disposal **for making new books and keeping up the organs." At the beginning of Lent the cantor was to remind the community in Chapter of those who had given the books to their house, or had written them ; and subsequently it was his duty to request that an Office and Mass for the Dead should be said for such benefactors. And, during the morning Mass of the first Sunday of Lent, he was to bring a collection of volumes into the Chapter -house, that the abbot might distribute one volume to each monk as his special Lenten reading. In the ordinary course, the precentor was bound to give out whatever books were required or asked for, taking care always to enter their THE OBEDIENTIARIES 63 titles and the names of the borrowers in his register. He was permitted sometimes to lend the less precious manuscripts ; but if the loan was made to someone out- side the monastery, he had to see that he received a sufficient pledge for its safe return. All writings of the church, or made for the church, came under the charge of the precentor. He made, for example, the tabulae^ or lists of those taking any part in the services. These were graven on waxen tablets, the writing on which could easily be changed, and for making and repairing of which the sacrist had to furnish the wax. Moreover, the precentor had to supply the writers with the parchment, ink, etc., for their work, and per- sonally to hire the scribes and rubricators who laboured for money. Also, he was supposed to provide those in the cloister who could write and desired to do so, with whatever materials they required ; but before receiving these the religious had first to obtain leave from the abbot or superior, and then only to signify their wants to the precentor. He was told to give them what they needed, remembering that none of the brethren wrote or copied for their own personal good, but for the general utility of the monastery. The precentor also, in his capacity of librarian, had to provide the books used for reading and singing in the church and for reading in the refectory and at Colla- tion. He had personally to see that the public reader had his volume ready, and that it was replaced in the aumbry at night. To prevent mistakes, as far as it was possible so to do, the cantor was supposed to go over the book to be read carefully, and to put a point at the places where the pauses in public reading should be 64 ENGLISH MONASTIC LIFE made. It was also his duty as archivist to enter the names of deceased members of the community and their relatives in the necrology of the house, that they might be remembered on their anniversaries. In this same capacity, at the time of the profession of any brother, he received from the abbot the written charter of the vows that had been pronounced, so that the document itself might be placed in the archives of the house. He was also required to draw up the ^' Brief" or Mortuary Roll," wherewith to announce the death of any brother to other monasteries, etc., and to ask for prayers for his soul. This document, often executed in an elaborate manner and illuminated, after it had received the sanction of the Chapter was handed to the almoner, who sent it by special messenger, called a breviator," to the other religious houses. In like manner the cantor received from the almoner all such notices of deaths as came to hand, and presented them to the conventual Chapter to obtain the suffrages asked for. If, as was frequently the case, the roll had to be endorsed with the name of the monastery, with the assurance of prayers, or some Latin verses in praise of the dead or expressive of sympathy with the living at their loss, it was the precentor's duty to see that all this was done fittingly before the roll was com- mitted again into the almoner's hand, to be returned to the ^^breviator" by whom it had been brought. The cantor also was one of the three custodians of the convent seal, and he held one of the three keys of the chest which contained it. When the die, often in the shape of single or double mould, was needed for the purpose of sealing a document he was responsible for bringing it to the Chapter with the necessary wax in order THE OBEDIENTIARIES 65 to affix the common seal to the document, in the presence of the whole convent, and for then returning it to its place of safe custody. Such an important office as that of precentor obviously required many high qualities for its due discharge. According to one English Custumal, he should ''ever comport himself with regularity, reverence, and modesty, since his office, when exercised with the characteristic virtues, is a source of delight and pleasure to God, to the angels, and to men. He should bow down before the altar with all reverence ; he should salute the brethren with all respect ; he should in walking manifest his modesty ; he should sing with such sweetness, recol- lection, and devotion that all the brethren, both old and young, might find in his behaviour and demeanour a living pattern to help them in their own religious life and in carrying out the observances required by their Rule from each one." The succentor, or sub-cantor, was the cantor's assistant in everything. When the precentor was absent he took his place and performed his duties. In ordinary course he regulated the singing on the left-hand side of the choir, and attended to such details of the cantor's ad- ministration as might be committed to him. It was part, however, of his own duty, as fixed by rule, to see that all the brethren who were tabulated for any duty, or who were involved in any change made in the daily tabula^ had knowledge of it, in order to prevent the possibility of mistakes, which would interfere with the solemnity of the divine service, and by such carelessness manifest a want of that respect due to the community as a body. Moreover, before the morning Mass and the High Mass F 66 ENGLISH MONASTIC LIFE the succentor was to be at hand to point out to the celebrants the Collects that had to be said in the Holy Sacrifice, and the order in which they came. If, whilst at the altar, notwithstanding all his care, the priest could not find the proper place, or made delay from some other reason, he was at once to come to his assistance. Lastly, to take one more instance of the succentor's duty : if during the course of the night Office he should see any of the brethren drowsy or forgetting to recite, it was his duty to take his lantern and go towards them, in order to remind them that they were to be more alert as watchmen keeping their vigil in the Lord's service." 2. THE SACRIST Next in importance to the office of cantor, especially in regard to the church services which formed so integral a part in the daily life of a monastery, was the sacrist. To him, with his several assistants, was committed the care of the church fabric, with its sacred plate and vest- ments, as well as of the various reliquaries, shrines, and precious ornaments, which the monastery possessed. It was his duty to provide for the cleansing and lighting of the church, to prepare the choir and altars for the various services, to see that on feast days they were decked out with the appropriate hangings and ornaments ; to provide that the vestments for the sacred ministers were ready for use as required, and that, on days when the community were vested in albs or in copes, these were rightly distributed to the brethren. The High Altar was specially in his own personal care : he had to see that it was becomingly decked for the great feasts, and he was particularly enjoined never to leave it without a frontal of THE OBEDIENTIARIES 67 some kind, that he might not seem to neglect the place where the daily Sacrifice was offered. Upon the sacrist was specially enjoined the necessary virtue of cleanliness. Every Saturday he had to see that the sconces of the candlesticks were all scoured out, and that the pavements before the altars were washed and cleaned. The floor of the presbytery was, like the High Altar, to be his own special charge. He was directed con- stantly to change the linen cloths of the altar and all those otherwise used in the Holy Sacrifice, remembering as a guiding principle that it was unbecoming to minister to God, with things unsuitable for profane use." The corporals he was also to wash and prepare himself, polish- ing them with a stone, known as "/zVca" — "lischa/' or glass-stone. For this and the making of the altar breads — concerning which work the minute legislation of the Custumals testifies to the care required in the production of the bread for the Holy Eucharist — the sacrist and his assistants had to be vested in albs and were required to take every precaution in order to secure spotless clean- ness of hands and person. During the operation psalms and other prayers were to be said. Once a week, also on Saturdays, if he were a priest or deacon, the sacrist was ordered to wash thoroughly all the chalices and sacred vessels used at the Holy Sacrifice, and to see that no stains of wine, or marks of use, were left on them. If he were not in Sacred Orders he had to get one of the brethren who was to do this office for him. On the Wednesday of each week all the cruets were to be thoroughly cleansed at the lavatory, as also all the jugs and utensils under his care or belonging to his office. Another function of the sacrist was the care of tho 68 ENGLISH MONASTIC LIFE cemetery where the dead brethren were laid to their last rest. He was to keep it neat and tidy, with the grass cut and trimmed, and the walks free from weeds. No animals were ever to be allowed to feed among the graves or to disturb the peace of "God's acre." This evidence of his care was intended to show to all that it was here that the bodies of the holy departed were laid to their peaceful repose to await the day of the great Resurrection.'' In some places the sacrist also had care of the bells, especially of those which summoned the brethren to the church ; and of the clock, where there was one, and this last could be touched by no one but himself or one of his assistants on any pretence whatsoever. Perhaps his most important duty, however, was that of looking after the lighting of the entire establishment. His office in this matter, somewhat curiously as it may appear to us, was not confined to the church ; but from him the officers of other departments had to obtain the candles or other lights they needed. He had to purchase the supply of wax for making the best candles, and the tallow or mutton fat for the cressets and the commoner sort of lights, together with the cotton for making the wicks. At certain periods of the year, it was his province to hire the itinerant candle-makers and, having provided the necessary material, to preside over the process of manufacturing the waxen and other lights that would be needed by the community. From his store he had to supply the church with all necessary lights for the altars, for the choir, and for illuminating the candle-beams and candelabra on feast days. To light up the dormitory and church cloister, the sacrist had to rise before the others were called for Matins, so that all might be in readiness THE OBEDIENTIARIES 69 for the beginning of the service. For those who had to read the Lessons, he was warned to provide plenty of lights, especially in view of the difficulty experienced by '*old men and those with weak sight," if the light was poor. Moreover, he had to furnish the novices, who as yet did not know the psalms by heart, with candles to read by. At Matins, he himself was always to have a lighted lantern ready in case of any difficulty, and at the verse of the Te Deum^ The heavens and the earth are full of Thy glory," he took this lantern and, going to the priest whose duty it was to read the Gospel, bowed, and gave it to him so that he might hold it to throw its light on the sacred text. At the conclusion of Matins he received back his lantern, and going out from the choir rang the bells for Lauds. For the use of the monastery, as has been said, the sacrist had to find the material for lighting the cloister. When it was dark he had to light the four cressets, or bowls of tallow with wicks, which, one in each part of the cloister, can have done very little more than help to make the darkness visible. When more light was needed the sacrist found tallow or wax candles for particular purposes. He did the same in the church, where also great cressets, one in the nave, one at the choir-gates, one at the steps of the sanctuary at the top of the choir, and one in the treasury, were always kept burning during the hours of darkness. Moreover, the sacrist had to furnish the two candles for the abbot's Mass, and to give a certain specified amount of wax to each of the com- munity to m^ake their candles. At St. Augustine's, Canterbury, and Westminster, for instance, the abbot had to receive 40 lbs. of wax for his yearly supply of candles ; 70 ENGLISH MONASTIC LIFE the prior had 15 lbs. ; the precentor, 7 lbs. ; each of the senior priests, 6 lbs. ; the junior priests, 5 lbs. ; and the juniors, 4 lbs. He had likewise to find all the candles necessary to light the refectory and chapter-room, and to give the cellarer and the infirmarian what they needed for the purposes of their offices. In winter, after the evening Collation, the sacrist waited in the chapter-room after the community, standing aside and bowing as they passed out. When all had departed, he extinguished the lights and locked the door. As one amongst the many minor duties of his office, the sacrist had each Sunday to obtain from the cellarer the platter of salt to be blessed for the holy water. For this he could either himself enter the kitchen, otherwise out of the enclosure, or send another to fetch it. After the Sunday blessing of the salt, he was himself to place a pinch of the blessed salt in every salt-cellar used in the refectory. In brief, the sacrist, as one of the English Custumals has it, ^'should be of well-tried character, grave at his work, faithful in all his duties, careful in keeping the brethren to traditions, and watchful over the things com- mitted to his care." ''If he love our Lord," says another, ''he will love the church, and the more spiritual his office is, the more careful should he be to make the church becoming and attractive for use, and to study to make it in every way more fitting ^' to be called "the House of God." The sacrist in most of the greater monasteries ap- pears to have had under him four principal assistants : the sub-sacrist, called in some places the secretary^ in others the matricularius ^ in others, again, the master of works ; the treasurer; the revestiarius ; and the assistant THE OBEDIENTIARIES 71 sacristan. The first named, the secretary, had charge of the offerings made to the church, and was to look after the fabric of the church. He was entrusted also with the general bell-ringing, and was exhorted by the Custu- mals to endeavour by study to master the traditional system of the peals, which in most monasteries was very elaborate. The secretary also had to see that wine was provided for the altar, and that a supply of incense was procured when it was needed ; also that the store of charcoal, wax, and tallow was replenished and not allowed to fall too low. He had to purchase these, and the materials, such as lead, glass, etc., for the repair of the fabric, at the neighbouring fairs ; and he was warned to keep an eye to the building so that it might not suffer by neglect. Besides these duties, he was the official chiefly con- cerned in the opening and closing of the church doors at the appointed times, and in seeing to the safe custody of the monastic treasures. For this purpose, he with two other under-sacristans always slept in the church, or close at hand, whilst the treasurer and one other monk slept in the treasury, and even took their meals near at hand, so that the church was never left without guardians either day or night. The revestiarius ^ as his name implies, was mainly con- cerned with the vestments, the copes, albs, curtains, and other hangings belonging to the church. He was re- sponsible for their care and mending, and for setting them out for use according to their proper colour, and as their varied richness was appropriate to the order and dignity of the ecclesiastical feasts. By his office he was also charged with giving the albs to the brethren when 72 ENGLISH MONASTIC LIFE they were to be vested in them, and also with bringing to the precentor in the choir sufficient copes for him to distribute one to each of the community on festivals when the Office was celebrated cappis^^ ) or at other times to the schola cantorum^ who assisted him in the singing at the lectern. The treasurer \N3iS appointed for the purpose of looking after the shrines, the sacred vessels, and other church plate under the orders of the sacrist. He assisted also in other duties of the sacrist as he might be required ; for example, after Compline he, with the others, when the community had retired to bed, prepared whatever lights would be necessary for the night Office. Several times a year it was the general duty of the officials of the sacristy to sweep the church and remove the hay with which it was mostly carpeted, and to put fresh hay in its place. Once a year also they had to find new rush mats for the choir, for the altars, for the steps of the choir, to place under the feet of the monks in their stalls, and before the benches, and at the reading-place in the chapter-house. Various farmsteads, belonging to the monastery, were usually bound at certain times to find the hay, straw, and rushes necessary for this part of the sacrist's work. 3. THE CELLARER The cellarer was the monastic purveyor of all food- stuffs for the community. His chief duty, perhaps, was to look ahead and to see that the stores were not running low; that the corn had come in from the granges, and flour from the mill, and that it was ready for use by the bakers ; that what was needed of flesh, fish, and vege- tables for immediate use was ready at hand. He had to THE OBEDIENTIARIES 73 provide all that was necessary for the kitchen ; but was to make no great purchases without the knowledge and con- sent of the abbot. In some places it was enjoined that every Saturday he was to consult with the prior as to the requirements for the coming week, so as to be prepared with the changes of diet associated by custom with certain times and feasts. To procure the necessary stores, the cellarer had of course to be frequently away at the granges and at neigh- bouring fairs and markets ; but he had to inform the abbot and prior when he would be absent, and to leave the keys of his office with his assistant. As the Martha" of the establishment, always busy with many things in the service of the brethren, he was exempt from much of the ordinary choir duty, but when not present at the public Office, he had to say his own privately in a side chapel. He did not sleep usually in the common dormi- tory, but in the infirmary, as he was frequently wanted at all hours. As part of his duty the cellarer had charge of all the servants, whom he alone could engage, dismiss, or punish. He presided at their table after the conventual meals, unless he had to be present in the abbot's chamber to entertain guests, when the under-cellarer took his place. At dinner, the cellarer stood by the kitchen hatch to see the dishes as they came in, and that the serving was properly done. On days when the community had dishes of large fish, or great joints of meat, or other portions from which many had to be served before the dinner, the dishes, after being divided in the kitchen, were set in the vestibule of the cellarer's office, and there the prior inspected them to see that the portions were 74 ENGLISH MONASTIC LIFE fairly equal. At supper it was his duty to serve out the cheese and cut it into pieces for the brethren. In the case of Westminster and St. Augustine's, Canterbury, the cellarer was urged to look well to the supply of fish, both fresh and salt. In the case of the first, he was to be careful that it had not been caught longer than a couple of days or so, and that it was always properly cooked. In regard to all the meals he was to see that the cooks were prepared and in time with their work, since, says the Custumal, it were better to let the cook wait to serve up the dinner, than to oblige the brethren to sit wanting for their meal." In Benedictine monasteries, on those days when, in the daily reading of the Rule, the part dealing with the duties and qualifications of the cellarer was read, he was supposed to furnish something extra to the brethren in the refectory. On those occasions he was to be present when the passage of the Rule was read out, and to make sure that he might not be away, was to ask the cantor to let him know a few days beforehand. Besides the main part of his office as caterer to the community, on the cellarer devolved many other duties. In fact, the general management of the establishment, except what was specially assigned to other officials, or given to any individual by the superior, was in his hands. In this way, besides the question of food and drink, the cellarer had to see to fuel, the carriage of goods, the general repairs of the house, and the purchases of all materials, such as wood, iron, glass, nails, etc. Some of the Obedientiary accounts which have survived show the multitude and variety of the cellarer's cares. At one time, on one such Roll, beyond the ordinary expenses ADAM THE CELLARER S1-. ALBAN S THE OBEDIENTIARIES 75 there is noted the purchase of three hundred and eighty quarters of coal for the kitchen, the carriage of one hundredweight of wax from London, the process of making torches and candles, the purchase of cotton for the wicks, the employment of women to make oatmeal, the purchase of blanket-cloth " for jelly strainers, and the employment of **the pudding wife" on great feast days to make the pastry. He had, of course, frequently to visit the granges and manors under his care, to look that the overseer knew his business and did not neglect it, to see that the servants and labourers did not mis- conduct themselves, and that the shepherds spent the nights watching with their flocks and did not wander off to any neighbouring tavern. Besides this he was charged to see that the granary doors were sound and the locks in good order, and in the time of threshing out the corn he was to keep a watch over the men engaged in the work and the women who were winnowing. He was constantly warned by the Custumals that he should frequently dis- cuss the details of his work with his superior, and take his advice, and get to know his wishes. Finally, in one English Custumal at least, he is warned, in the midst of all his numberless duties undertaken for the community, not to let it affect his character as a religious. He should avoid, he is told, ever getting into the habit of trafficking like a tradesman, of striving too eagerly after some slender profit, or of grinding out a hard bargain from those who could ill afford it. As chief assistant the cellarer had an under official, called the sub-cellarer, who was told to be kind and to possess polished manners. Besides taking the chief's place when occasion required, in most well-regulated 76 ENGLISH MONASTIC LIFE religious establishments certain ordinary duties were assigned to the sub-cellarer. They were mainly con- cerned with the important matters of bread and beer. He kept the keys of the cellar, and drew the necessary quantity of beer before each meal. When he took his place in the refectory he handed his keys to the cellarer, in case anything should be required during the meal. He was specially charged with seeing that the cellar was kept tidy, and that the jugs and other ^^vasa viinisteriV were clean. When the barrels were filled with new beer, they were to be constantly watched by him for fear of an accident. In winter he was to see that straw or hay bands were to be placed round the vats to protect them from frost, and that, if need be, fires were lighted ; in summer he should have the windows closed with shutters, to keep the cellar cool. He was not to serve any beer till at least the fourth day after it had been made. His special help, in seeing to the bakery and the bread, was the granatorius^ or guardian of the grain. It was his duty to receive the grain when it came from the farms, and to note and check the amounts, to see to the grinding, and to superintend the bakery. He had to watch that the flour was of the proper quality, and on feast days he was supposed to give a better kind of bread and a different shape of loaf. At times the community might have hot bread — a special treat — and if it were not quite ready, the meal could be delayed for a short time on such occa- sions. The granator was supposed to visit the manors and farms several times in the year, to estimate the amount of flour that would be required, and to determine whence it was to be furnished, and when. Under the assistant- cellarer and the granator were several official servants, of THE OBEDIENTIARIES 77 whom the miller, the baker, and the brewer were the chief. It was the sub-cellarer's place to entertain any tenants of the monastic farms who might come on business, or for any other reason, to the monastery ; and from him any of the monks could obtain what was necessary to entertain their relatives or friends when they visited them, or the small tokens of affectionate remembrance, called exennia^ which they were permitted to send them four times in the year. 4. THE REFECTORIAN The refectorian had charge of the refectory, or as it is sometimes called, the frater, and had to see that all things were in order for the meals of the brethren. He should be ''strong in bodily health," says one Custumal, ''unbending in his determination to have order and method, a true religious, respected by all, determined to prevent anything tending to disorder, and loving all the brethren without favour." If the duties of his office re- quired it, he might be absent from choir, and each day after the Gospel of the High Mass he had to leave the church and repair to the refectory, in order to see that all was ready for the conventual dinner, which immediately followed the Mass. Out of the revenues attached to his office, the refectorian had to find all tables and benches necessary, and to keep them in repair ; to purchase what cloths and napkins, jugs, dishes, and mats might be required. Three times a year he received from the monastic farms five loads of straw, to place under the feet of the brethren when they were sitting at table, and the same quantity of hay to spread over the floor of the refectory. Five times a year he had to renew the rushes that were stre^/n about the hall ; and 78 ENGLISH MONASTIC LIFE on Holy Saturday, by custom, he was supposed to scatter bay leaves to scent the air, and to give a festal spring- like appearance to the place. In summer he might throw flowers about, with mint and fennel, to purify the air, and provide fans for changing and cooling it. In preparation for any meal, the refectorian had to superintend the spreading of the table-cloths ; to set the salt and see that it was dry ; to see that in the place of each monk was set the usual loaf, that no wood-ash from the oven was on the underside of the bread, and that it was covered by the napkin. The drink had to be poured into jugs, and brought in, so as to be ready before the coming of the community ; and on the table the cup of each monk was to be set at his place. In some houses the spoons also were distributed before the commencement of the meal ; but in others, after the food had been brought in, the refectorian himself brought the spoons and dis- tributed them, holding that of the abbot in his right hand a little raised, and the rest in his left hand. Both cujis and spoons were to be examined and counted every day by the refectorian, and he had to repair them when neces- sary, and see that they were washed and cleaned every day. Amongst the refectorian's other duties may be mentioned his care of the lavatory. He was to provide water — hot if necessary — for washing purposes, and was to have always a clean hanging-towel for general use, as well as two others always ready in the refectory. All towels of any kind were to be changed twice a week, on Sundays and Thursdays. The refectorian was to be blamed if the lavatory was not kept clean, or if grit or dirt was allowed to collect in the washing-trough. He had to keep in the THE OBEDIENTIARIES lavatory a supply of sand and a whetstone for the brethren to use in scouring and sharpening their knives. When the abbot was present at meals, he had to see that the ewer and basin with clean towels were prepared for him to wash his hands. On Maundy Thursday the tables were to be set with clean white cloths, and a caritas, or extra glass of wine, was to be given to all the community. At the approach of the festival of All Saints the refec- torian had to see that the candlesticks were ready for the candles to light the refectory ; one candlestick being pro- vided for every three monks at the evening meal from November i to the Purification — February 2. Lastly, it was the refectorian's duty to sample the cheeses intended for the community. He could taste two or three in a batch, and if he did not like them reject the whole lot. At Abingdon a weight of cheese " was equal to eighteen stone, and such a ''weight" was supposed to last the community five days ! 5. THE KITCHENER The office of kitchener was one of great responsibility. He was appointed in Chapter by the abbot with the advice of the prior, and he should be one who was agreeable to the community. According to the Custumal of one great English abbey, the kitchener was to be almost a paragon of virtue. He ought to be ''a truly religious man, just, upright, gentle, patient, and trustworthy. He should be ready to accept suggestions, humble in his demeanour, and kind to others. He should be known to be of good disposition and conversation ; always ready to return a mild answer to those who came to him." He was *'not to be too lavish, nor too niggardly, but ever to keep the 8o ENGLISH MONASTIC LIFE happy mean in satisfying the needs of his brethren, and in his gifts of food and other things to such as made applica- tion to him. And as the safeguard of all the rest, he should strive ever to keep his mind and heart in peace and patience." The kitchener needed to be well instructed in the details of his office. He had to know, for example, how much food would be required for the allowances of the brethren, in order to know what and how much to buy, or to obtain from the other officials. He was to have what help he needed, and, besides the cooks, he had under him a trust- worthy servant, sometimes called his e^nptor^ or buyer, who was experienced in purchasing provisions, and knew how and at what seasons it were best to fill up the monastic store-houses. It was obviously of great importance, in order to prevent waste, that the kitchener should keep a strict account of what was expended in provisions and of what amounts were served out to the brethren. Each week he had to sum up the totals, and at the end of the month he had to present his accounts for examination to the superior, being prepared to explain why the cost of one week was greater than that of another, and in general to give an account of his administration. As his name imported, the kitchener presided over the entire kitchen department. He was directed to see that all the utensils made use of were cleaned every day. He was to know the number of dishes required for each portion, and to furnish the cook with that number ; he was to see that food was never served to the community in broken dishes, and was to be particular that the bottoms of the dishes were clean before allowing them to leave his charge, so that they might not soil the napery on th^ THE OBEDIENTIARIES 8i refectory tables. Whilst any meal was being dished, he was to be present to prevent unnecessary noise and clatter, and he was to see that the cooks got the food ready in time, so that the brethren might never be kept waiting. If the High Mass and Office, preceding the dinner, were for any reason protracted beyond the usual time, the kitchener was to warn the cooks of the delay. In the refectory his place was opposite to that of the prior on the left, but if there were need, he could move about during the supper to arrange or change the portions. In a special manner he was to see to the sick, and serve them with food that they might fancy or relish or that was good for them. In some places the office of kitchener, like many of the others, was endowed with special revenues which had to be administered by the kitchener. At Abingdon, for ex- ample, the rents of many of the town tenements were assigned to it. From his separate revenue the abbot in the same place paid into the kitchener's account more than ;^ioo a year, to meet the expenses of his table, chiefly in the entertainment of guests. Besides money receipts, in most monasteries there were many payments in kind. In the same abbey, to take that place as a sample, at the beginning of Lent various fisheries had to supply so many sticks of eels." So, too, on the anni- versary of Abbot Watchen, the kitchener had the fish taken from the fish-stew at one of the monastic manors; and during Lent, from every boat which passed up the Thames carrying herrings, except it were a royal barge, the kitchener took toll of a hundred of the fish, which had to be brought to him by the boat's boy, who for his personal service received five herrings and a jug of beer. G 82 ENGLISH MONASTIC LIFE The character of the religious kitchener as sketched in one English Custumal is very charming. He should be humble at heart and not merely in word ; he should possess a kindly disposition and be lavish of pity for others ; he should have a sparing hand in supplying his own needs and a prodigal one where others are concerned ; he must ever be a consoler of those in affliction, a refuge to those who are sick ; he should be sober and retiring, and really love the needy, that he may assist them as a father and helper ; he should be the hope and aid of all in the monastery, trying to imitate the Lord, who said, ' He who ministers to Me, let him follow Me.'" The long list of duties for the kitchener to attend to set forth in the monastic Custumals, and the grave admonitions which accompany them, show how very important a place that official occupied in the monastery. He had to attend daily in the larder to receive and check the food. When the eggs were brought, for example, by the ''vitelers," he had to note who brought them, and whence they came, and to settle how they were to be used. He was to see that the paid 'Marderer " had meat and fish, salt and fresh, and that the fowls and other birds were fed whilst they were under his charge, waiting for the time they would be wanted for the table. After having made his daily inspection of the outer larder, the kitchener was to visit the inner larder, in order to see that all the plates and dishes were properly scoured, that all the food ready for cooking was kept sweet and clean, and that all the fish was well covered with damp reeds to keep it fresh. Moreover, he was to inspect the fuel, to see that the supply was always kept up by the doorkeeper of the kitchen, with the help of the turnbroach, THE OBEDIENTIARIES 83 The kitchener was warned, not without reason, no doubt, to be careful about his keys. They were to be kept in his room, and no one might touch them with- out having first obtained his leave. ^'And," says the Custumal, ''he should prudently take heed not to put too much trust in the cooks and the servants, and on account of the danger of temptation " should not let them have his keys without going personally to see what they wanted them for. In this way only was it possible to guard against waste and alienation of the monastery goods. In discharge of his duties, which were exercised for the common good, the kitchener might easily be excused from choir duties. During the morning Office he was permitted, for example, to say his Mass, and his first daily duty was to visit the sick to see if there were anything they would relish that he could get, and to cheer them with a few kindly words. Among the many things that the kitchener might be called upon to provide at various times for the brethren, it may be mentioned that he had to furnish the cantor with some of the best beer when he desired to mix the ink for the writers. 6. THE WEEKLY SERVERS IN THE KITCHEN Closely connected with the office of kitchener is that of the weekly servers, for they were among his chief, though constantly changing, assistants. They entered upon their weekly duties on the Sunday after Lauds, when those who were finishing their week and those who were begin- ning had to ask and receive the triple blessing. Imme- diately after receiving the benediction, the new officers went to their work. They drew water to wash with, and 84 ENGLISH MONASTIC LIFE after their ablutions went to the kitchen to be ready to do whatever might be needful. During their week of service, if there were two Masses, one server went to the first, the other to the second. Whilst the community were in the cloister at reading- time, both were to be at work in the kitchen. They had to be in the refectory ready to serve at meal times, and before all refections they were to see that the lavatory was prepared for the brethren. If there were a frost they had to provide basins of hot water and put them near the washing- place, and they were to make ready the water, towels, and other things requisite on shaving days. After each meal one of the weekly servers in an apron went to the kitchen to assist in washing up the dishes and plates. On Saturdays they had to prepare hot and cold water, with towels, in the cloister, for the weekly feet-washing ; to clean out the lavatory and scour the pot used for boil- ing water in the kitchen ; to help to sweep up and tidy the kitchen, and to prepare wood for the fire next day. In the evening, as the last day of their weekly service, they performed the mandatumy or feet- washing : the first server washed the feet of the brethren, beginning with those of the abbot, and the second wiped them with the towels he had already dried and warmed. As a last act they returned and accounted for all the vessels and other things they had received when entering upon their duties on the previous Sunday. * CHAPTER V THE OBEDIENTIARIES {continued) 7. THE INFIRMARIAN AND HIS WORK THE official appointed to have the care of the infirm and sick should have the virtue of patience in a pre-eminent degree. ''He must be gentle," says one Custumal, ''and good-tempered, kind, compassionate to the sick, and willing as far as possible to gratify their needs with affectionate sympathy." When one of the brethren was seized with any sickness and came to the infirmary, it was the infirmarian's first duty to bring thither the sick man's plate, his spoon, and his bed, and to inform the cellarer and kitchener, so that the sick man's portion might be assigned to him in the infirmary refectory. Whenever there were sick under his charge the in- firmarian was to be excused, as far as was necessary, from regular duties. He said Mass for the sick, if he were a priest, or got some priest to do so, if he were not. If the sick were able to recite their Office, he said it with them, provided lights, if necessary, and procured the required books from the church. Whatever volumes they needed for reading he borrowed from the aumbry in the cloister ; but he was warned always to take them back again before the cantor locked up the cupboard for the 85 86 ENGLISH MONASTIC LIFE night. If there were more than one monk sick at the same time and they could help themselves, the infirmarian was then to go to the regular meals in the refectory ; but he was to return to his charges as soon as possible and see that they had been properly served. He always slept in the infirmary, even when there were no sick actually there, and this because he had always to be ready for any emergency. Out of the revenue assigned to his office he had to find whatever might be necessary in the way of medicine and comforts for the sick. He was charged to keep the rooms in the infirmary clean, the floors sparsely covered with fresh rushes, and to have a fire always burning in the common-room when it was needed. Ac- cording to one set of English directions, the infirmarian was advised always to keep in his cupboard a good supply of ginger, cinnamon, peony, etc., so as to be able at once to minister some soothing mixture or cordial when it was required, and to remember how much always depended in sickness on some such slight act of thoughtful sympathy and kindness. The mediaeval rules of the infirmary will probably strike us, with our modern notions, as being strangely strict upon the sick. The law of silence, for instance, was hardly relaxed at all in the infirmary ; the sick man could indeed talk about himself and his ailments and necessities to the infirmarian at any time, and the latter could give him every consolation and advice ; but there was apparently no permission for general conversation, even among the sick, except at the regular times for recreation ; even at meal times the infirm ate in silence and followed, as far as might be, the law of the convent refectory. BROTHER JOHN OF WALINGFORO the'infirmarian of ST. alban's 88 ENGLISH MONASTIC LIFE The brethren who were unwell were not all received in the infirmary for treatment. There were some monks sick, as one set of regulations points out, who were ailing merely from the effect of the very monotony and the necessarily irksome character of the life in the cloister ; from the continued strain of silence ; from the sheer fatigue of choral duties, or from sleeplessness and such- like causes. These did not need any special treatment under the infirmarian's care ; they required rest, not medicine ; and the best cure for them was gentle exercise in the open air, in the garden or elsewhere, with tem- porary freedom from the strain of their daily service. Those who had grown old in their monastic service were to find a place of rest in the infirmary, where they were to be specially honoured by all. They too, however, had to keep the Rule as far as they were able without diffi- culty, and were to remember, as one English Custumal reminds them, *'that not even the pope could grant them a dispensation contrary to their vows." So they had to keep silence, for instance, if possible, and especially the great night silence after Compline. The curious practice of periodical blood-letting, re- garded according to mediaeval medical knowledge as so salutary, formed part of the ordinary infirmarian's work. The operation was performed, or might be performed, on all, four times a year, if possible in February, April, September, and October. It was not to take place in the time of harvest, in Advent or Lent, or on the three days following the feasts of Christmas, Easter, or Pente- cost. The community were operated upon in batches of from two to six at a time, and the special day w^as arranged for them by the superior in Chapter, who would THE OBEDIENTIARIES 89 announce at the proper time that ^' those who sat at this or that table were to be blooded." In settling the turns, consideration had, of course, to be paid to the needs of the community. The w^eekly server, for example, and the reader, and the hebdomadarian of the community Mass were not to be operated upon during the period of their service ; and when a feast day was to be kept within four days of the blood-letting, only those were to be practised on who could be spared from the singing and serving at the necessary ecclesiastical functions of the feast. From first to last, the operation of blood-letting occu- pied four days, and the process was simple. At the time appointed, the infirmarian had a fire lighted in the calefactory, if it were needed, and thither, between Tierce and Sext, if the day was not a fast, or between Sext and None if it were, the operator and his victims repaired. If the latter desired to fortify themselves against the lancet, they might proceed beforehand to the refectory and take something to eat and drink. During the time of healing, after the styptic had been applied and the ban- dages fastened, the discipline of the cloister was some- what mitigated. The patient, for instance, could always spend the hours of work and reading in repose, either lying on his bed or sitting in the chapter-room or cloister, as he felt disposed. Till his return to full choir work, he was not to be bound to any duty. If he were an obedientiary or official, he was to get someone to see to his necessary duties for him during the time of his con- valescence. If he liked to go to the Hours in choir, he was to sit ; he was never to bend down or do penance of any kind, for fear of displacing the bandages, and he was to go out of the church before the others, for 90 ENGLISH MONASTIC LIFE fear of having his arm rubbed if he were to walk in the ranks. During the three days of his convalescence he said his Compline at night in the chapter-room or else- where, and then went straight to bed before the com- munity. Though he had still to rise for Matins with the others, after a brief visit to the church he was allowed to betake himself to the infirmary and there to say a much shortened form of the night Office with the infirmarian and others. When this was done he was to return at once to bed. In the refectory the monk who had been "blooded" received the same food as the rest, with the addition of a half-pound of white bread and an extra portion, if possible, of eggs. On the second and third days this was increased in amount, and other strengthen- ing food was given to him. In some places these meals were served in the infirmary after the blood-letting ; and it was directed that the infirmary servant should on the first day after the bleeding get ready for the patients sage and parsley, Avashed in salt and water, and a dish of soft eggs. Those who found it necessary to be cupped or scarified more frequently, adds one set of regulations, had to get leave, but were not to expect to stay away from regular duties on that account. 8. THE ALMONER The conventual almoner was not necessarily a priest ; and although, as his name imports, his chief duty was to distribute the alms of the monastery to the poor, there were generally many other functions in behalf of the brethren which he had to discharge. ''Every almoner must have his heart aglow with charity,' says one writer. ''His pity should know no bounds, and he THE OBEDIENTIARIES 91 should possess the love of others in a most marked degree ; he must show himself as the helper of orphans, the father of the needy, and as one who is ever ready to cheer the lot of the poor, and help them to bear their hard life." In order to distribute the alms of the house the almoner might be absent from the morning Office, and although he should be discreet and careful in his charities, not wasting the substance of the monastery, he should at the same time be kind, gentle, and compassionate. He should often visit the aged poor and those who are blind or bedridden. If amongst his numerous clients for assistance he ever found some who, having been rich, had been brought to poverty, and were perchance ashamed to sit in the almonry with the other poor, he should respect their feelings, and should try and assist them privately. He should submit without manifesting any sign of impatience to the loud-voiced importunity of beggars, and must on no account abuse or upbraid them, remembering always that they are made to the image of God and redeemed by the blood of Christ." The general measures for the relief of poverty were in the hands of the almoner ; but he is told that should he find that his charity to any individual was likely to be continuous, he must consult the superior ; and in like manner, when anyone has been a pensioner of the house, the almoner must not stop the usual relief without per- mission* Whilst engaged with Christ's poor in the almonry, in ministering to the wants of the body, he should never forget those of the soul, and should, as a priest, when opportunity served, speak to them about spiritual matters, of the need of Confession and the like. He had charge of all the old clothes of the religious, and 92 ENGLISH MONASTIC LIFE could distribute them as he thought fit, and before Christmas time he was enjoined not to omit to lay in a store of stockings, etc., so as to be able to give them as little presents to widows, orphans, and poor clerks. To the office of almoner belonged the remnants of the meals in the refectory, the abbot's apartments, the guest- house and the infirmary. At the close of every meal one of the weekly servers took round a basket to collect the portions of bread, etc., which the monks had not con- sumed, and after the dinner the almoner could himself claim, as left for him, anything that was not guarded by being covered with a napkin. In many places, on the death of a monk, it was the almoner's duty to find the community an extra portion for the labour involved in the long Office for the dead, and to remind them to pray for the soul of the deceased. In some monasteries, on the other hand, the almoner daily received a loaf and one whole dish of food that the poor person who received it might pray for the founder of the monastery. In most houses, too, upon the death of any member of the establishment, a cross was put in the refectory upon the table in front of the place where the dead monk had been accustomed to sit, and for thirty days the full meal of a religious was served and given to the poor, that they might pray for the departed brother. The almoner also superintended the daily maundy, or washing the feet of the poor selected for that purpose. At Abingdon, for example, every morning, after the Gospel of the morning Mass, the almoner went to the door of the abbey, and from the number of those waiting for an alms he chose three, who subsequently had their feet washed by the abbot, according to the approved THE OBEDIENTIARIES 93 custom. After this maundy they were fed and sent away with a small present of money. On the great maundy, on the Thursday before Easter, it was the almoner's duty to select the deserving poor to be entertained — sometimes they were to be equal in number to the number of the community — and after they had had their meal, the almoner furnished each religious with a penny to bestow upon the poor man he had served. As an ordinary part of his office the almoner had also a good deal to do with any monastic school, other than the claustral school for young religious, which was con- nected with a monastery. There, young clerks were to have free quarters in the almonry, and the almoner w^as frequently to see them set to argue one against the other, to sharpen their wits. He was to keep them strictly, or, as it was called in those days of belief in corporal punish- ment, ^'well under the rod," and he had to find, out of the revenues of his office, all ^'discipline rods" both for the boys and for use in the monastic Chapter. On feast days, when there were no regular lessons, these young clerics were to be set to learn the Matins of the Office of the Blessed Virgin ; or to practise writing upon scraps of parchment. If they did not learn, and especially if they would not, the almoner was to get rid of them, and fill their places with those who would. As before noted, to the almoner belonged, at least partially, the duty of attending to the mortuary-rolls or notices of deaths. That is to say, he had to supervise the breviators," or letter-carriers, who were sent to an- nounce the death of the brethren, or who came with such rolls. He received the rolls, and gave them into the hands of the cantor to copy and to notify to the com- ENGLISH MONASTIC LIFE munity. If it were the mortuary-roll of a prelate, and especially if it announced the death of the head of any associated monastery, the superior was to be informed at once, in case he should desire to add to the roll something special about the dead ; that is, more than the mere name of the place, which was simply meant to testify that the notice had been seen and read in Chapter. Whilst the bearer of the roll was waiting to receive back his brief,'* he was to be entertained liberally in the almonry. Some- times the almoner was to get the cantor to multiply copies of the death-notice, and these he at once despatched far and wide by the hands of such poor people as were tramping the country and called at the monastery for assistance. Amongst the miscellaneous duties of the office of almoner, in some places that official had to see that the mats under the feet of the monks in the choir were renewed each year for the Feast of All Saints. He had also to find the rushes for the dormitory floor. From St. Dunstan's Day, May 19th, till Michaelmas the cloister was kept strewn with green rushes, which the almoner had to find, as well as all the mats used in the cloister and on the stairs, and also in some houses the bay-leaves or *'the herb-benet, or common hedge avens," to scatter in the refectory and cloister at Easter. At the time of the long processions also on the Rogation days, two of the almonry servants, standing at the church door, were wont to distribute boxwood walking-sticks to such of the com- munity who through age or infirmity needed them to walk with. The almoner, says one Custumal, should remember that from his office might be derived great spiritual gain. THE OBEDIENTIARIES 95 He should keep before his mind our Lord's words: I was hungry, and you gave me to eat," etc. For this reason alone he should ever be gentle and kind to the poor, for in them he was really ministering to the Lord Jesus Christ Himself. He ought to endeavour to be seldom, if ever, without something to give away in charity, and he should try to keep a supply of socks, linen and woollen cloth, and other necessities of life, so that if by chance Christ Himself were at any time to appear in the guise of a poor, naked, and hungry man, ^^He might not have to depart from His own house unfed, or without some clothes to cover the rags of His poverty." 9. THE GUEST-MASTER In mediaeval days the hospitality extended to travellers by the monastic houses was traditional and necessary. The great abbeys, especially those situated along the main roads of the country, were the halting-places of rich and poor, whom business, pleasure, or necessity com- pelled to journey on ^'the King's highway." For this and many other causes, such as the coming to the monas- tery of people desiring to be present at church festivals and other celebrations, visits of the relatives of monks, and of those who were concerned in the business transac- tions of a large establishment, the coming and going of guests was probably of almost daily occurrence. The official appointed to attend to the wants of all these and to entertain them on behalf of the monastery was the hospi- tariiis or guest-master. The official guest-master had the reputation of the religious house in his hands. He required tact, prudence, and discretion \\\ a full measure. Scribbled on the margin 96 ENGLISH MONASTIC LIFE of a monastic chartulary as a piece of advice, good indeed for all, but most of all applicable to the official in the charge of the guests, are the following lines : — Si sapiens fore vis, sex serva quae tibi mando Quid dicas, et ubi, de quo, cui, quomodo, quando." Which may be Englished thus : — If thou wouldst be wise, observe these six things I com- mand you. Before speaking think i^hat you say and where you say it ; about and to whom you talk, as well as how and when you are conversing." On the other hand, the guest-master is frequently warned that he must certainly be neither too stand-off, silent, or morose in his intercourse with strangers. And, as it is part of his duty to hold converse with guests of all sorts and conditions, with men as well as women, 'Mt becomes him," says one Custumal, ^'to cultivate," not merely a facility of expression in his conversation, but pleasing manners and the gentle refinement which comes of and manifests a good education. All his words and doings should set the monastic life before the stranger " in a creditable light," since it becomes him to remember the proverb : Friends are multiplied by agreeable words, enemies are made by harsh ones." The guest-master's first office was to see that the guest- house was always ready for the arrival of any visitor. He was to make certain that there was a supply of straw sufficient for the beds ; that the basins and jugs were clean inside and out ; that the floors were well swept and spread with rushes ; that the furniture was properly dusted, and that, in a word, the whole house was kept THE OBEDIENTIARIES free from cobwebs and from every speck of dirt. Before the coming of an expected guest the master was personally to inspect the chamber set apart for him ; to see that there was a light prepared for him should he need it ; that the fire did not smoke ; and that writing materials were at hand in case they were required. Moreover, he was to ascertain that all things were ready in the common rooms for his entertainment. When it was necessary to procure something that was needful, the master could enter the kitchen, which was, of course, otherwise out of the enclosure for the monks generally. He was to get coal and wood and straw from the cellarer ; the cups, platters, and spoons that were required from the refec- torian ; and the sub-cellarer was to arrange as to the food itself. At Abingdon the guest-master had a special revenue to be spent upon what must have been a source of very considerable expense in those days, the shoeing of the horses of travellers generally who came to the abbey, and especially of those belonging to religious and to poor pilgrims. People also at various times left small bequests for this as for other monastic charities. In the same abbey, the guest-master had also a small yearly sum, charged on a house in the town, which had been left by *'Thurstin the tailor," to help to entertain poor travellers, as a memorial of the day when he and his wife had been received into the fraternity of the monastery. When word was brought to the guest-master of the arrival of a guest, he was charged forthwith to leave whatever he was about, and to go at once to receive him, as he would Christ Himself. He was to assure him— especially if he were a stranger — of the monastic hospi- tality, and endeavour from the first to place him at his 98 ENGLISH MONASTIC LIFE ease. He was to remember what he would wish to be done in his own regard under similar circumstances, and what he would desire to be done to himself he was to do to all guests. ^'By showing this cheerful hospitality to guests," says one English Custumal, ''the good name of the monastery is enhanced, friendships are multiplied, enmities are lessened, God is honoured, charity is in- creased, and a plenteous reward in heaven is secured." The whole principle of religious hospitality, as practised in a mediaeval monastery, is really summed up in the words of St. Benedict's Rule : Hospites tamqua7n Christiis suscipiantur — Guests are to be received as if they were Christ Himself. Directly the guest-master had cordially received the new-comer at the monastery gate, he was to conduct him to the church. There he sprinkled him with holy water and knelt by him, whilst he offered up a short prayer of salutation to God, into whose house he was come safely after the perils of a journey. After this the master conducted his guest to the common parlour, and here, if he were a stranger, he begged to know his name, position, and country, sending to acquaint the abbot or superior if the guest was one who, in his opinion, ought to receive attention from the head of the house. When the guest was going to stay beyond a few hours, he was taken after this first and formal reception to the guest-house, where, when he had been made comfortable, according to the Rule, the master arranged for the reading of some passages from the Scriptures or some spiritual work. If the strangers were monks of some other monastery, and the length of their visit afforded sufficient time, he showed them over the church and house, and if they had servants THE OBEDIENTIARIES and horses he sent to acquaint the cellarer, that they too might receive all needful care. If a conventual prior came on a visit he was to be given a position and portion of food, etc., similar to that of the prior of the house, and every abbot was to be treated in all things by the monks like their own abbot. For each monk-guest the master got from the sacrist four candles, and the chamber- lain found the tallow for the cressets in the guest-house. It was the master's duty to see that the guests kept the rules, which were to be made known to them on their first coming. Strangers were entertained for two days and nights by the house without question. If any of them wished to speak with one of the monks, leave had to be first obtained from the superior. When the guest desired to say the Office, books and a light were to be provided in the guest-hall, and the master was to recite it with him if he so desired. If on great feasts guests desired to be present in the church for Matins, the master called them in ample time, waited for them whilst they rose, and then with a lighted lantern accompanied them to the choir. There he was to find them a place and a book and leave them a light to read by. Before Lauds he came to them with his lantern to take them back to their chambers that they might again retire to bed till the morning Office. Either the guest-master, or his servant, had to remain up at night till the fires were seen to be protected and the candles put out. If the guest was obliged to depart early in the morning, the master had to obtain the keys of the gate and of the parlour from the prior's bedplace. After having let the visitor out, he was charged to take care to relock the doors and to replace the keys. At all times loo ENGLISH MONASTIC LIFE when guests were leaving the master was bound to be present, and before wishing them Godspeed on their journey, he was instructed to go round the chambers, in order," says one Custumal, ''to see that nothing was left behind, such as a sword, or a knife ; and nothing was taken off by mistake which belonged to his charge by his Office, and for which he was responsible." With the departure of guests came the duty of seeing that every- thing in the guest-house was put in order again, and was ready for the advent of others. ID. THE CAMERARIUS, OR CHAMBERLAIN The chief official duties of the chamberlain of a religious house were concerned with the wardrobe of the brethren. He consequently had to know what and how much clothing each religious ought to have by rule, and what in fact he had. For this purpose he was pro- vided with an official list of what was lawful, or required, and from time to time with his servant he had to examine the clothing of the monks, removing what was past repair, and substituting new garments for the old, which were placed in the poor-cupboard to satisfy the charitable intentions of the almoner. In the distribution of these cast-off clothes, however, it was to be remembered that those who worked for the monastery had first claim, if they were in need, upon the old garments of the monks which had found their way to the poor-cupboard. It is somewhat difficult to discover exactly the amount of underclothing considered sufficient for religious, especially as in most places there seems to have been little difficulty in furnishing more, if there was any particular reason shown for additional clothing. Three THE OBEDIENTIARIES loi sets, however, of shirts, drawers, and socks, seem to have been an ordinary allowance for priests and deacons, and probably two sets for others ; with two tunics, scapulars, and hoods, and two pairs of boots. These last were over and besides the night-boots," which were apparently made of thick cloth, with soles of some heavy noiseless material, such as our modern felt. The chamberlain by virtue of his office had also to provide the laundresses and superintend their work. These necessary servants were to mend as well as wash all sheets, shirts, socks, etc., and all clothes that needed regular cleansing and reparation. All underclothing was to be washed, according to one set of rules, once a fortnight in summer, and once every three weeks in winter. Great care was to be taken that no losses should occur ^Mn the wash," and all the clothes sent to the tub were to be entered on "tallies," or lists, and returned in the same way into the charge of the official. The chamberlain, according to the amount of his work, could generally have a monk as assistant chamberlain either for a time, or continuously. Amongst the duties assigned to this assistant was that of looking to the repairs needed in the clothes, which in a large establishment were sometimes very heavy. In one of the Custumals, any monk who wanted a garment repaired, had to place it in the morning in one of the bays of the cloister leading to the chapter-house. Thither each day came the assistant chamberlain to see what had been placed there, and what was wanted. He then carried what he found to the tailor's shop and fetched it again when the repairs had been executed. This necessary establishment was generally well organised. For example, at Abingdon there were I02 ENGLISH MONASTIC LIFE four lay officials and five helpers in the tailor's depart- ment. The first had charge of the skins and furs ; the second was the master tailor ; the third the master cutter ; and the fourth was called the proctor of the shop"; and his office was to see that all materials had been supplied by the camerarius, that there was a store of cloth GLOUCKSIER CLOISTERS, THE LAVATORY and skins, an abundance of needles, pins, and thread, and a sufficiency of knives and scissors, and wax for the thread. The proctor of the shop also had charge of the lights and fire, and he himself slept in the shop and was responsible for its safe custody. The camerarius by his office had to provide all the cloth and other material necessary for the house. For such THE OBEDIENTIARIES 103 purposes he had to attend at the neighbouring fairs, whither merchants brought their goods, where he pur- chased what was necessary. For such matters he fre- quently had the use of a cart and horse, with its driver. When vendors of cloth came to the monastery the chamberlain had to interview them, and, if necessary, entertain them out of the revenue attached to his office. In mediaeval times, when patent methods of heating were unknown and windows were often unglazed or badly glazed, the cold of our northern climate required the general use of skins and furs as lining to the ordinary winter garments for protection from the weather and draughts. The cloister was no exception, especially when the monks had to spend some hours each night in their great unwarmed churches; and so we find in the Custumals that the camerarius was warned to prepare a store of lamb- skins and cat-skins before the cold set in, and he was granted a special supply of salt for the purpose of curing them. He had charge also of the boots of the community; and, at one place at least, three times in the year he had a right to a supply of pigs'-fat from the kitchener, in order that he might compound the grease with which the com- munity liberally anointed the leather of their boots to keep it supple and to make it weather-proof. On the chamberlain of every monastic house devolved also the duty of making preparation for the baths and for the shaving, etc., of the brethren. He had to purchase linen cloth for the towels in the cloister lavatory, for the monks' baths, and for the general feet-washing each Saturday. He was charged always to keep an eye upon the lavatory, and, when it was frozen in the winter, he was told to see that there were hot water and warm dry 104 ENGLISH MONASTIC LIFE towels for the monks' use. He had also to buy the wood needful to warm the water for the baths, which were to be taken by all, three or four times in the year ; and he had to keep by him a store of sweet hay to spread round about the bathing tubs for the monks to stand on. From November to Easter he was to provide hot water for the general feet-washing on Saturdays, and on Christmas Eve he was charged to see that a good fire was kept burning in the calefactory, so that when the monks came out from their midnight Mass and Office, they should find a warm room and plenty of hot water to wash in after their long cold vigil in the church. For all these occasions, too, the camerarius had to provide a supply of soap, as well as for the washing of heads and for shaving purposes. In Cluniac monasteries, at least, the arrangements for shaving had also to be made by the chamberlain. The brother who undertook the office of barber kept his imple- ments — razors, strop, soap, and brushes, etc. — in a small movable chest, which usually stood near the dormitory door. When necessary he carried it down to the cloister, where, at any time that the community were at work or sitting in the cloister, he could sharpen up his razors or prepare his soaps. When the time of the general ^^rasura^^ came, the community sat silently in two lines, one set along the cloister wall, the other facing them with their backs to the windows. The general shaving was made a religious act, like almost every other incident of cloister life, by the recitation of psalms. The brothers who shaved the others, and those who carried the dishes and razors, were directed to say the Benedicite together before beginning their work ; all the rest as they sat there during the ceremony, except of course the individual actually being operated THE OBEDIENTIARIES 105 Upon, said the Verba 77iea and other psalms. The sick, and those who had leave, were shaved apart from the rest in the warmer calefactory. It would seem that the usual interval between the times of shaving the monks' tonsures was about three weeks ; but there was always a special shaving on the eve of all great festivals. Sometimes in monasteries situated in towns the work of shaving was performed by a paid expert. In the Winchester chamber- lain's account-roll, there are entries for such payments, as, for example, ''for thirty-six shavings, 4^ 6^." According to custom, the chamberlain had also to find, out of his revenues, various little sums for specified pur- poses. For example, from the same Winchester rolls it appears that he paid 20^. to each monk, in three portions of different amounts, apparently as pocket-money ; he also year by year paid the money for wine on Holy Innocents' Day for the boy-bishop celebration ; he kept several boys in the school, and also defrayed the cost of a student at Oxford University. At Abingdon, in the same way, from rents received by him, the chamberlain had to furnish each of the monks with threepence to give to the poor whose feet were washed on Maundy Thursday. The chief virtues which should characterise the true monastic chamberlain are stated to be, ''wisdom and learning, a religious spirit, a mature judgment, and an upright honesty." II. THE MASTER OF NOVICES The master of novices was, of course, one of the most important officials in every religious house. So far we have spoken of the obedientiaries, who were immediately concerned with the management of the whole monastery; and the novice-master is placed here, not because his io6 ENGLISH MONASTIC LIFE was a less dignified or a less important office, but because he was officially concerned merely with those who were being proved for the religious life. The master of novices, we are told, was to be a man of wide experience and strength of character. ^' A person fitted for winning souls," is St. Benedict's description of the ideal novice- master. It is obvious that he should be able to discern the spirits and prove them ; to see whether their call to the higher life was really from God, or a mere passing inclination or whim. During the year of his probation the novice was in complete subjection to his master. The postulant, who came to beg for admission into religion, usually remained in the guest-house for four days ; after that time, in some houses, he came to the morning Chapter for three con- secutive days, and, kneeling in the midst of the brethren, urged his petition to be allowed to join their ranks and to enter into holy religion in their monastery. After the third morning, if his request was granted, he was clothed in the habit of a monk, and was handed over to the care of the novice-master, who was to train him, and to teach him the practices of the religious life ; whose duty it was to test him and to prove him ; and who, for a whole year, was to be his guide, his master, and his friend. One walk of the cloister, generally the eastern side, was assigned to the use of the novices. In their work and life they were to be separated, as much as possible, from the rest of the community except in the church, the refectory, and the dormitory. Even in these places they were to be still under the immediate control and constant watchful care of their master. From the day of their reception the systematic teaching of the rules THE OBEDIENTIARIES 107 and traditional practices of the religious life, which was imparted in the noviciate, was commenced. The first lesson given the novice was how he was to arrange the monk's habit and cowl, which were new to him ; how to hold his hands and head ; and how to walk with that modesty and gravity which become a religious man. These minutiag were not always so easy to acquire; and to most, frequently presented some difficulty. The neophyte was next shown how he should bow, and when the various kinds of bows were to be made. If the bow was to be profound, it was pointed out to him how he could tell practically when it was correctly made, by allowing his crossed arms to touch his knees. Then he was instructed how to get into his bed in order to observe due modesty, and how to rise from it in the morning, in the common dormitory. In a word, he was exercised in all the usual monastic manners and customs. After these first lessons in the external behaviour of a monk, the novice was taught the necessity and meaning of such regulations as custody of the eyes, silence, and respect for superiors and other brethren, both outward and inward. Step by step he was drilled in the exercises of the regular life, and taught to understand that they were not mere outward formalities, but were, or ought to be, signs of the inward change of soul indicated by the monk's cowl. The cloister was the novice's schoolroom. His master assigned to him a definite place amongst his fellows, and after the morning Office he sat there in silence with the book given him, out of which to learn some one of the many things a novice had to acquire during the year of probation. The Rule : the prayers and psalms he had to io8 ENGLISH MONASTIC LIFE learn by heart : the correct method of singing and chant- ing and reading : and sometimes even the rudiments of the Latin language, without a knowledge of which the work of a choir brother was impossible, were some of his daily studies; and hard work enough it was to get through it all in twelve fleeting months. His master, however, was ever at hand to help him and to encourage him to persevere, if he only showed the real signs of a call to the higher life. Before beginning their work the novices always had to recite a De profu7idis and a prayer, as an exercise in decorum and deliberation. Not more than three of them were to use the same book together. At times there must have been a considerable amount of noise, for in practising the reading, singing, and chanting they were all directed to make use of the same tone, as they would have to do in the church or refectory. The novice-master began their exercises with them, but he could pass them on for this kind of drilling to someone else, provided he was competent and a staid and true religious. Thrice during the year of probation, if the novice persisted in his design, his master brought him to the morning Chapter, where on his knees he renewed his petition to be received as one of the brethren. At length, as the end of the year approached, a more solemn demand was made and, the novice having been dismissed from the Chapter, the master gave his opinion, and the verdict of the convent was taken. If the vote were favourable to the petitioner, a day was appointed for him to make his vows, and, having pronounced these with great solemnity, he received the kiss of peace from all as a token of his reception into the full charity of the brotherhood. In THE OBEDIENTIARIES 109 some Orders, certainly amongst the Benedictines, the cere- mony concluded with a formal and ceremonious fastening of the hood of the newly professed over his head. This he wore closed for three days, as a sign of the strict retreat from the world, with which he began his new life as a full religious ; and just as our Lord was buried in the tomb for part of three days to rise again, so was he buried to the world to rise again to a new life. At the morning Mass of the third day the superior with some ceremony unfastened the hood, and the late novice joined the ranks of the junior monks, who for some years after their pro- fession still remained under the eye and guidance of an immediate superior called the junior master. 12. THE WEEKLY OFFICIALS To complete the account of the officers of a monastery some few words are necessary about the officials, whose duties lasted merely for the week. The first of these was known as the hehdomadariari^ or the priest for the week. In most places, apparently, the hebdomadarian began his labours with the vespers on Saturday and continued them till the same time the following week. It was his chief duty to commence all the various canonical Hours during his week of office. He gave all the blessings that might be required ; he blessed the holy water and, on the proper days, the candles and ashes. He gave even the blessings bestowed upon the weekly servers on the Sunday morning. Besides these duties it was his office to sing the High Mass on all days during the week, and in monasteries where there were two public Masses, during the week which followed his week of service, he took the early Mass and assisted at the second. no ENGLISH MONASTIC LIFE A second weekly official was the antiphoner^ whose duty it was to read the Invitatory at Matins. He did so alone on ordinary days, and sang it with an assist- ant, or even with two or more, on greater feasts. He gave out, or intoned, the first Antiphon at the Psalms, the Versicles, the Responsoria after the Lessons, and the Benedicamiis Domino at the conclusion of each Hour. He also read the Capitulum," or Little Chapter, and whatever else had to be read at the morning Chapter. Amongst the other weekly officials may be noted the servers and the reader at meals. These brethren could take something to eat and drink before the community came to the refectory, in order the better to be able to do their duty. The reader was charged very strictly always to prepare what he had to read beforehand and to find the places, so as to avoid all likelihood of mistakes. He was to take the directions of the cantor as to pronunciation, pitch of the voice, and the rate at which he was to read in public. If he were ill, or for any other reason was unable to perform his duty, the cantor had to find a sub- stitute. The servers began their week of duty by asking a blessing in church on Sunday morning. They were at the disposal of the refectorian during their period of service, and followed his directions as to waiting on the brethren at meal times, preparing the tables, and clearing them after all had finished. With the reader, and other officials w^ho could not be present at the conventual meals, they took theirs afterwards in the refectory. CHAPTER VI THE DAILY LIFE IN A MONASTERY I. MATINS THE night Office in most monasteries began at mid- night, although in some places the time varied according to the seasons of the year, from that hour till half-past two or three o'clock. Midnight, however, was so generally the time, that, in considering the daily life of a monastery, it may be assumed that the night vigils began with the first hour of each day. At some short time before the hour appointed for the commence- ment of the night Office the signal for rising was given in the common dormitory. Sometimes the sub-sacrist was charged with the ringing of a small bell, as he passed rapidly down the passage between the monks' beds or cubicles. In other places it Was the duty of the abbot himself, or his prior, to awaken the monks from their slumbers and invite them to come and keep their night watch in the church. In any case the sacrist and his assistant had to be up betimes and before the others, for, as has been already said, they had to see that the lights were lit on the stairs and in *Me standards" in the church. It was the duty of one of the novices, however, to light candles for his fellows, and set them about the places they occupied in the choir, since they did not as yet know the psalmody by heart. Ill 112 ENGLISH MONASTIC LIFE Meanwhile the monks when roused from their sleep were taught to begin the day by signing themselves with the cross and commending themselves to God's protection. As they rose from their beds they put on those parts of their monastic habit which had been laid aside during the hours of sleep, and shod themselves with their **night- boots." These were probably fur-lined, cloth protectors for the feet, which served the double purpose of keeping them warm during the winter nights spent in the cold church, and of rendering their footfall inaudible, during the hours of the greater silence which lasted from Compline till Prime. Each monk as he finished his simple prepara- tion, seated himself in front of his bed and there waited in silence, with his hood drawn well over his head, till the bell began to toll. Then, preceded by a junior carrying a lighted lantern, the religious went out of the dormitory in companies of six at a time, and took their places in the choir. The juniors occupied as their normal position the stalls nearest to the altar, the youngest being next to the chancel step, the seniors being furthest away, and the superiors next to the entrance. The abbot or prior waited outside the church in the cloister, or at the entrance to the choir, until all had passed in before him and had taken their places, when he gave the signal for the tolling of the bell to cease, and then himself entered and took up his position in the stall next to the gate of the choir. At the coming of the superior all rose from their knees, returned his salutation, and at once bowed down for what was known as the ^'Triple-prayer" — the Pater, Ave, and Creed — with which the night Office always com- menced. Then the weekly antiphoner at a sign from the superior gave out the first of the Fifteen," or ''Gradual" FRANCISCANS IN CHOIR THE DAILY LIFE psalms. Great importance was always attached to the recitation of these psalms, and all the obedientiaries were bound to be present, except the guest-master when his duty to any stranger took him away, or the cantor on a day when any proper Lessons had to be read at Matins, and he was occupied officially in finding the places in the great chained book at the choir lectern. At the end of these psalms, by which, on all but the great feasts, the night Office was commenced, those officials who had duties to perform departed from the choir during the interval between the Psalms and the second ringing of the bells for the beginning of Matins proper. When the second night-tolling ceased, at a sign from the superior, the hebdomadarian of the week, who had to sing the daily High Mass, began the Office with the usual Deiis in adjiUoriiim, This weekly official was bound always to be present at Matins during the time of his office when he sang the Mass ; and so strict indeed was the law of connection between Matins and the Mass, that should the hebdomadarian be unable for any reason to be present at the former, he had to obtain the services of some priest who could assist at Matins, to sing the Mass for him. After the Invitatory, which was said or sung by the weekly antiphoner, either alone or with a companion, or on the great feasts by the cantor and his assistant, the superior, or hebdomadarian priest, gave out the first antiphon, and the rest of the antiphons were taken in turns by the seniors on either side. At the conclusion of the psalms of each Nocturn, the reader appointed for the first Lesson fetched the lighted candle, bowed to either choir and to the abbot if he were present, and then I 114 ENGLISH MONASTIC LIFE ascending the steps of the reading - place, so held the candle that its light fell as he desired on the book which had been prepared by the cantor. Before beginning his reading he asked the usual blessing, bowing down from the place where he stood towards the abbot or superior, who gave it sitting in his stall. The Lesson was followed by the Responsorium^ during which the reader of the Lesson made w^ay for another, who had been appointed on the cantor's official list for the second Lesson, and so on, till after the last Lesson had been read, when the reader carried back, the light to the place whence the first reader had brought it, that it might be found ready for the Lessons of the next Nocturn. In some places the readers of the fourth, eighth, and twelfth Lessons were told to extinguish the candle, taking care that it did not smoke so as to annoy the brethren. It was to be lighted again by one of the novices appointed for the purpose during the last psalm of each Nocturn. If the abbot was to sing the twelfth Lesson, or to take part in a Responsory, or other portion of the service, as he did on the great festivals, the cantor had to come with the abbot's chaplain and others to his stall, bringing the necessary books with lights carried by servers, and the cantor in a low voice was to assist him in the singing. On feasts with twelve Lessons, whilst the Te Deiim was being chanted, preparations were made for the solemn singing of the portion of the Gospel selected for the Office of the day. The church servants brought into the choir a portable reading-desk, which they placed at the steps leading to the presbytery. Others brought a cope of the colour of the day, with an amice, stole, and maniple. Meanwhile the sacrist had fetched the book of the Gospels THE DAILY LIFE 115 with some solemnity from the altar, and had placed it on the desk, where the cantor was waiting to find the proper place. Having done so, at the indicated verse in the Te Deum^ the cantor went to the stall of the hebdoma- darian of the Mass, and bowing to him conducted him to the desk, assisted him to vest, and pointed out to him the place in the Holy Gospels that had to be sung or read. Meanwhile the servers had come into the choir from the sacristy with incense and lights, and when the Te Deiivi was concluded all turned towards the priest whilst he chanted the appointed Gospel, and finished Matins with the prayer of the day. Immediately the bells began to ring for Lauds, and during the brief interval the priest unvested, and with the usual bow to each choir, which was slightly acknow- ledged by the monks on either side, he returned to his stall to wait till the cessation of the ringing gave the signal for the beginning of the next canonical Hour. Meantime the incense and lights had been taken back into the vestry, and the sacrist, having carried the Gospel- book back to the altar, the servants removed the desk out of the choir. The cantor busied himself during the in- terval at the great chained Antiphonary on the lectern, in order to see that all the places of Lauds were marked, and that the hanging lantern in front of the book was burning brightly enough to light up the great parchment page with its large square notes and big letters. In this in- terval the monks either remained sitting in their stalls with their hoods covering their heads, or they could take the opportunity of leaving the choir, to restore their circulation by a brisk turn in the cloister, or for any other purpose. ii6 ENGLISH MONASTIC LIFE 2. LAUDS In ancient days the Office of Lauds was called Matutince Laudes — **the morning praises" — because they were supposed to be always celebrated at dawn of day. In mediaeval monasteries, however, this canonical Hour was generally said or sung, with only a short interval between it and Matins. It would, therefore, have been probably somewhere about one o'clock in the morning that Lauds usually began. If the feast was of sufficient rank for the hebdomadarian to be vested in a cope, he then occupied the stall next to the abbot ; if not, he remained in his own place, and, when the tolling of the bell ceased and gave notice of the conclusion of the interval, he at once intoned the Deus in adjutorium for the beginning of Lauds. It was his place to give out the first antiphon, the second being taken by the abbot, or by the first religious in choir. The rest of the antiphons were given out as at Matins, by one on each side in turn. The Chapter — called the ^'Little Chapter" — was supposed to be known by heart, and no book or light was allowed to be used in saying it. The hebdomadarian gave out the antiphon of the Benedictus, and if he were vested in cope he would have to incense the altar or altars during the singing of that canticle. For this purpose two thurifers, and acolytes bearing candles, came from the sacristy before the antiphon was begun, and the thurifers, after the incense had been blessed by the abbot, accompanied the hebdomadarian to the High Altar, returning whence they had come after the ceremony had been performed. On Sundays, at the con- THE DAILY LIFE 117 elusion of Lauds, the hebdomadarian gave the blessing to the outgoing and incoming weekly servers. Directly the Office was over the community retired once more to the dormitory and to bed. The juniors led the way with a lighted lantern, as when they had come down to Matins. The prior, however, waited in his stall until he had seen that all had passed out of the church except the sacrist, who had to remain behind to see that the lights were safely put out, and that the Collectariiun^ or book of Collects, and other choir books were carefully replaced in the aumbry. Then he too retired again to his bed in the room near the church. It would have been probably some time about half-past one or two in the morning before the monks found themselves once more in bed for their second period of repose. 3. PRIME AND THE EARLY MASS It is somewhat difficult to say exactly at what time the Hour of Prime was generally said in a mediaeval monas- tery. It is possible, however, to assume that it was not earlier than six or later than seven o'clock in the morning. One Consuetudinary, that of St. Mary's, York, says that the bell was to ring for that Hour at seven, unless for some reason the time was changed ; but that Prime must never be said before daybreak." At seven o'clock, then, or thereabouts, after the monks had been allowed five hours for the term of their second repose — making with the rest they had had previous to the midnight Office^ about eight hours in all — the prior, or whoever was appointed for the duty, roused the brethren. This was done by sounding a bell for the space of a Miserere psalm, and before the ringing was finished ii8 ENGLISH MONASTIC LIFE the religious were expected to be already out of bed. They were now, at their second rising, to dress themselves in their day clothes and shoes, and to betake themselves to the church, where they were to be in their places before the bell had ceased to toll. Prime with its hymn, three psalms, and the beautiful morning prayer : O Lord God Almighty, Who hast brought us to the beginning of this day, so assist us by Thy grace, that we may not fall this day into sin, but that our words may be spoken and our thoughts and deeds directed according to Thy just com- mands," did not take very long, and concluded with the usual Benedicamus Domino, Immediately after this the great bell was rung for the Missa familiaris^ or early Mass, chiefly intended for the servants and workpeople of the establishment. At this the community were not bound to be present ; and so, whilst the bell was tolling, they passed into the cloister to begin their washing and complete their dressing, etc. The seniors and priests first occupied the lavatories, since they had now to say their own private Masses as soon as they were ready. Whilst the seniors were dressing, the juniors waited in their places reading or praying till their turn came. When the sign was made that the lavatories were free, the novice-master ceased his instructions, and the novices put down their psalters in their places in the cloister ; the juniors returned their books to the shelves of the aumbry in the cloister, and then they went in turns to wash, going afterwards to the corner near the door of the refectory to smooth their hair. It was during this hour after Prime that those who desired to approach the Sacrament of Penance could always be sure of finding a confessor in the chapter- THE DAILY LIFE 119 room, where alone, be it remarked, the confessions of the brethren were heard. On all Sundays and feast days the early Mass was delayed until the washing was finished, when the religious who were not priests went in pro- cession to the church to hear this Mass and to receive the Holy Eucharist. On these occasions they were sprinkled with holy water at the door of the church, and a crucifix was offered to them to kiss. On other days during this time, except the priests who, as has already been pointed out, now said their private Masses, the monks either took their books and studied in the cloister ; or, if they were obedientiaries, busied them- selves in the necessary duties of their various offices. The early Mass had to be taken in turn by all the priests, except by the infirmarian, who always celebrated for the sick in the infirmary, and by some of the other officials whose duties prevented their celebrating at this time. The priest, whose name was on the tabula to take this Mass, had to see that the altar had been prepared, and that the places were marked in the missal beforehand, so as not to cause unnecessary delays. At the same time those about to celebrate their private Masses prepared their chalices and cruets in the sacristy ; and, assisted by the junior monks not in priest's orders, went to the altars assigned to them. When two priests had their names entered on the iahida for the same altar, the senior took the first turn and the junior followed. If the former did not come, the latter was to wait till the priest saying the early Mass had got to the Epistle, and then he could him- self take the altar, presuming that his senior had for some reason been unable to come. 120 ENGLISH MONASTIC LIFE 4. THE MIXTUM Before the next public duty, which was the morning Mass — celebrated it would seem about half-past eight, or thereabouts — on all days but fasting days, the community were called to the refectory for what was variously called the mixhwiy or breakfast. Three strokes of the bell at the church door was the signal for this slight refection which the young members, who were not priests, could take at an earlier hour, if the superior so wished or thought good. This meal — if meal it could be called — was very slight, and consisted, according to one set of directions, of a quarter of a pound of bread, and a third of a pint of wine or beer. There was, however, even in this slight refection a religious decorum and a certain amount of ceremony. The weekly reader asked a bless- ing, and the first religious present in the refectory gave it, saying: ''May the Giver of all good gifts bless the food and drink of his servants." Then the small portion was served out and consumed by each in silence, and standing. At the end, each monk said to himself when he had finished : ''Grant, we beseech Thee, O Lord, for Thy name's sake eternal life to all our benefactors. Amen." In Lent the mixtum was not taken except on Sundays. It was also omitted on the three Rogation days, on the Ember days, and on certain vigils of feasts, which by ecclesiastical law were days of fasting. 5. THE MORNING OR CHAPTER MASS Whilst the monks were at their morning refection the first bell was kept ringing for the morning Mass. This Mass was frequently called the " Ladye Mass," because THE DAILY LIFE 121 it was usually celebrated at the altar of our Blessed Lady, and as a votive Mass in her honour, when the feast permitted it. In other places it was called the ^'Chapter Mass," because it was followed immediately by the daily Chapter. When the first bell had ceased to ring, the monks took up their position in that part of the cloister known as the Statio^ that is, the place where all assembled when they had to go into the church in procession. This place naturally varied in different monasteries according to circumstances. In St. Mary's, York, it is described as being in the western walk of the cloister, before the common parlour. On the second tolling of the bell the community pro- ceeded in procession to the church. At the door they were presented with a crucifix to kiss, took holy water, and bowed to the representation of the Holy Trinity, or the crucifix, at the entrance. They then stood in their ranks in choir facing the altar, till, on the entrance of the superior, the bell ceased. Sometimes the Hour of Tierce was said before the morning Mass, but in any event the seniors were now in the stalls nearest to the altar. At a sign from the cantor the novices took the graduals from the choir cupboard, or the psalters if the Mass was de Requiem^ and distributed them. The priest came in at once and the Mass was said in a low but audible voice, with more or less solemnity according to the ecclesiastical rank of the day. 6. THE CHAPTER Immediately after the conclusion of the morning Mass the great bell was set ringing for the daily Chapter. It would now have been somewhere about nine o'clock in the 122 ENGLISH MONASTIC LIFE day. As long as the tolling continued the religious as a body remained sitting in their stalls in the church, thinking," as one Custumal says, *'over any trans- gressions against the Rule or good discipline of which they may have been guilty." Meanwhile the chief officials responsible for the order of the house, called generally the custodes ordinis^ repaired for a few minutes to the private parlour to consult as to any matter which might need correction, or to which public attention should be called ; at the same time, on the sound of the bell, all those who for any reason had not been present at the Mass, hastened to the chapter-room. During this interval one of the custodians of the cloister went round to see that all the doors were so closed and fastened, that no one could enter the monastery precincts during the time of the Chapter. When the brief talk of the custodians was over, the junior among them went back to the door of the church to stop the bell ringing, and its cessation was the signal for the community to leave the choir and proceed to the chapter-room, the juniors walking first. Here all stood in their places till the entrance of the superior. If the abbot were present all bowed as he passed through their ranks, and as he reached his seat at the upper end of the room, the prior and one of the seniors from the abbot's side of the choir came forward to kiss his hand, bowing to him both before and after this act of homage. By this ceremony they publicly renewed their monastic obedience on behalf of the community. Whilst the community and superior were coming into the Chapter, the junior appointed for the office of weekly reader in the refectory, stood holding before his breast the COMMUNITY IN CHAPTER HOUSE, WESTMINSTER THE DAILY LIFE 123 Marty rologyy or book of the names of the saints daily commemorated by the Church. When all had entered and taken their seats, the reader came forward, and placing the volume upon the lectern in the middle of the room, asked the blessing of the president in the usual form. This having been given, he read the portion of the Martyrology which gave the brief notices of the lives of the martyrs and other saints commemorated on the follow- ing day. When mention was made of any saint whose relics were possessed by the house, or who was specially connected with it as patron or otherwise, the community removed their hoods and bowed down as a mark of special reverence. After the Martyrology all stood up and turned to the crucifix, or MajestaSy during the usual morning prayers, which were said to call down God's blessing upon the work of the day, and to ask His protection over all the words and deeds to be uttered and done in His service. With the blessing: ''May the Lord Almighty regulate our days and acts according to His peace" and the short reading called the Capitiilum^ this portion of the daily Chapter was concluded. Then, all again sitting, the abbot or presiding superior said, Loqiiamur de Oi'dine nostro : ''Let us speak about the affairs of our house." At this point the novices retired from the chapter-room, and also any stranger religious, who was not professed for the monastery, who happened to be present. About all that was transacted in this part of the daily Chapter, the strictest silence was enjoined. Some of the Custumals even declare that they do not set forth the manner of holding the Chapter, as the secrets of the religious family are its own and all loyal sons would desire to keep them 124 ENGLISH MONASTIC LIFE inviolate. Other regulations, whilst permitting the in- firmarian to convey to the sick monks who were not present any order given, charged him on no account to relate any- thing else that happened in the Chapter, since no one was ever allowed to speak about such matters, not even to mention and discuss them with those who had been present. When the room had been cleared of all but the pro- fessed monks of the monastery, the Chapter devoted itself to the correction of faults against good discipline. It was lawful for any religious, except a novice, to speak in the secrecy of Chapter about any matters that in his judgment required to be corrected. These generally resolved them- selves into one of three classes relating to regular life : (i) negligences of all kinds, changes of customs, and mis- takes in the divine service ; (2) want of due care in the keeping of silence ; and (3) neglect of the proper alms- giving on behalf of the house. As to all things in the first class it was the duty of the cantor and succentor to speak first, and to call attention to anything they had noticed amiss ; concerning shortcomings in the second class, the superior and the guardians of the cloister, whose special duty it was to watch over the monastic silence, were to have the first say ; and as regards the third, naturally the almoner and his assistant would have most informa- tion to give on all that regarded the monastic charities. After the "proclamations" or accusations," the su- perior pronounced the punishment. No one was allowed to offer any defence or make any excuse, and the whole process was summary and without noise or wrangling. The penance was generally some corporal chastisement, with rod or other discipline ; and this, which to our THE DAILY LIFE 125 modern ideas seems so curious, and indeed somewhat repellent a feature of mediaeval monasticism, was evi- dently at the time regarded as quite a natural, and indeed a useful and healthy form of religious exercise ; for, besides being looked on as a punishment, this form of corporal chastisement was resorted to with permission of the superior as a common means of self-mortification. Such voluntary penances were chiefly sought for on days like the Fridays of Lent, and especially on Good Friday, and when some brother specially desired to offer up penitential works for the soul of some departed brother. When the questions of discipline had been disposed of, which ordinarily would have taken only a very brief time, the superior, if he desired to say anything, made his short address or exhortation. He then, if there was any need, consulted his community about any temporal or other matter, or asked their consent, where such consent was required. In all such temporal matters many of the Custumals advise the junior members to defer to the age and experience of their elders, although they were of course free to give their own opinions, even if contrary to that. of their elders. It was at this time in the daily Chapter that any deed or charter to which the convent seal had to be affixed, and to which the convent had already assented, was sealed in presence of all by the precentor, whose duty it was to bring the common seal to the meeting when it was needed. When this part of the Chapter was finished, all matters such as the issuing of public letters of thanks or congratulation, etc., in the name of the community, were sanctioned, and the granting of the privilege of the 126 ENGLISH MONASTIC LIFE fraternity of the house to benefactors or people of dis- tinction. When the actual ceremony of conferring this favour, which was both lengthy and solemn, was to be performed, it was at this point that the ' * confratres " and consorores " were introduced into the Chapter. After the ceremony the '^confratres " received the kiss of peace from all the religious; the consorores " kissed the hand of each of the monks. In the same way, on the day before a Clothing or Profession, the candidate presented himself before the abbot, at this point in the Chapter, and urged his peti- tion. Also, before a monk was ordained priest he had to come before the Chapter ; and kneeling, to beg the prayers of his brethren. The superior was charged to explain to him again carefully at this time the respon- sibilities of so high a calling, and to warn him of the dangers and difficulties which he would have to encounter in his sacred office. Then the superior pro- nounced over him a special blessing and offered up a special prayer for God's assistance. When there were many candidates for ordination who had to go elsewhere to receive their Orders, it was at this time in the Chapter that the schedule of their names was drawn up and handed to the senior, who was to accompany them to the bishop at whose hands they were to receive ordination. Only on rare occasions, however, would there have been any such matters of public business. Ordinarily speaking, from the superior's address, if he made any, followed by his blessing, the Chapter passed to the commemoration of the departed. If the day was the anniversary of a benefactor whose soul ought to be remembered in the prayers of the community, the precentor, or the succentor THE DAILY LIFE 127 in his absence, came forward immediately after the superior had given his blessing, and standing in front of the reading-place, said: "To-day, sir, we should have the great bell rung " — or some other bell, according to the solemnity of the anniversary. "For whom?" asked the superior. "For so-and-so," replied the precentor, naming the special claim the person whose anniversary it was, had upon the community. Then the superior, bowing, said: "May his soul and the souls of all the faithful, by the mercy of God, rest in peace." Whereupon the precentor wrote the name of the benefactor upon the "tabula" for the day, that no one might have the excuse of absence for not knowing for whom the whole convent had to offer up their prayers that day. Then from the lec- tern the reader announced the usual list of the anniversaries of brethren entered in the necrology for the day ; and this again was followed by the precentor reading any mortuary roll, or notice of death of some religious of another house, or of some personage of distinction, if any such had been received. After reading such a roll, it was his duty to explain to the community what were their obligations in regard to the deceased. The Chapter was then concluded with the De profimdis and a prayer for the souls of all departed brethren and benefactors. On ordinary occasions, of course, the daily Chapter would not occupy a very long time, possibly a quarter of an hour or twenty minutes. At any rate, a full half- hour of the morning would be left before the High Mass, which began at ten o'clock. This time was generally spent by the monks in conversation in the cloister. On days when there was talking, the prior, or abbot if he had been present, on coming into the cloister when the 128 ENGLISH MONASTIC LIFE Chapter was over, would sound three times the tabula sonattlay which was apparently a piece of hard wood, to which two other smaller pieces were loosely fastened, so that when shaken it gave forth a musical sound and served the purpose of our modern gong. This triple sounding of the tabula was always the signal for talking ; the superior, or whoever acted for him, pronouncing the word Benedicite^ without which no conversation was to be permitted in the monastery. ''By the three strokes," says one author who sees deep meanings in ordinary things, ''is to be understood the signs of our mortality, representing our coming into the world, our passage through life, and our transit through the portals of death." The special significance of this thought in regard to conversation was apparently that in view of it, a bridle should be set upon the tongue and a guard upon the heart, which was so frequently disturbed by trifling images. 7. THE PARLIAMENT After the Chapter the common business of the house was transacted. The discussion about all the many details of a great administration like that of a mediaeval monastery necessitated regular consultations between the officials and the superior, and frequent debates upon matters of policy, or matters of business, or on points of the Rule or ob- servance. These meetings were known as "the Parlia- ment," or Discussions, and from them the word to signify our house of national representatives was taken. One particular part of the cloister was selected where these monastic Parliaments were held, and thither all came who had any matter to suggest or business to trans- THE DAILY LIFE 129 act with the officials. Here the abbot, or he who took his place, was ordered to be ever ready to hear what those had to say who sought him for guidance or direction. In another part of the cloister, during this time after Chapter, the senior monks met together to listen to devotional reading, and to discuss points that might strike them in their reading, or which had been suggested by the Divine Office. In the same way the juniors were to be in their places in the western walk of the cloister with their master, or one or more of the seniors, similarly engaged in asking questions as to observance, or seeking to know the meaning of any difficult passages in Holy Scripture. The novices, and the juniors who had been only recently professed, were together in the northern walk of the cloister, being taught the principles and prac- tices of the monastic life. It was a precious time for the beginner, when the disciple was exhorted to question his instructor on all matters connected with the regular observance, but especially about the Rule and the Divine Office. During this period of the Parliament the guardians of the cloister were directed to go about from group to group, to see that the laws of the regular life were ob- served as they should be. During this half-hour, except in the case of the officials who had to transact necessary business of the house, no conversations about worldly matters or vain tales were to be permitted. The Parlia- ment time — between Chapter and High Mass — was devoted exclusively to spiritual matters or to the discussion of necessary business. During this and all similar times of conversation the monks were warned to keep watch over their tongues. K I30 ENGLISH MONASTIC LIFE When asked their opinion or advice, they were to give it with modesty and moderation. No signals were to be permitted between various parts of the cloister ; the con- versation was to be conducted in a low tone, and it was to be considered a matter of first importance that at these meetings all should be present. CHAPTER VII THE DAILY LIFE IN A MONASTERY— C07ifmued HE daily Magna Missa" — the Conventual, or JL High Mass — began at ten o'clock. The first signal was given by the ringing of a small bell some short time before the hour ; and forthwith, on the first sound, the juniors and novices laid aside the tasks upon which they were engaged. All books were at once replaced on the shelves of the aumbry in the cloister, and then the monks waited in their places till the second signal. On this being given, talking at once ceased, and the religious made their way to the church. Meanwhile, on hearing the first signal, the hebdomadarian, or priest, who had to sing the Conventual Mass, and the other sacred ministers, after having again washed their hands '*to be ready to fulfil their functions at the sacred altar with fitting purity" of body and mind, made their way to the sacristy to vest for the service. The community having entered the choir and taken their places, the senior members nearest the altar, the prior, who was up to this time waiting outside the door of the church, gave the sign for the tolling of the bell to cease. As he did so, he himself entered the choir and took up his position in the stall nearest to the presbytery steps and 8. THE HIGH MASS 132 ENGLISH MONASTIC LIFE opposite to that of the abbot when he was present. If Tierce had not already been said at the time of the morning Mass, after the usual silent Pater and Ave, the superior made a signal for that Hour ^^by rapping with his hand upon the wood of his stall." Whilst the com- munity were engaged in the recitation of the Office, the ministers were completing their preparation in the sacristy, and when it was over, if the day were a Sunday, the priest came into the choir for the solemn blessing of the holy water. He was preceded by the thurifer bearing the processional cross between two candle-bearers, and was accompanied by the deacon and sub-deacon in albs. Two vases of water had been prepared on the first step of the presby- tery by the church servers, and thither the procession went for the weekly blessing of the holy water. The cross-bearer mounted the steps and then turning some- what to the north, stood with his face towards the priest ; the deacon assisted upon the right hand of the celebrant and the sub-deacon on his left. The solemn blessings of the salt and water were then chanted by the priest, the whole community answering and taking part in the service. When the exorcism and blessing of the salt was finished, the sub-deacon, coming forward, took a little of it on a smaller dish and handed it to the priest to mix with the water. The rest of the blessed salt was then taken by one of the church servants to the refectorian, whose duty it was to see that a small portion was every Sunday placed in every salt-cellar in the refectory. After the blessing of the holy water came the Asperges, The priest, having given the book of the blessings to one of the servers, received the aspersorium^ or sprinkler, and dipping it into the vat of water, went to the altar, and THE DAILY LIFE 133 after having sprinkled the front of it thrice, passed round it, doing the same at the back. Meanwhile the vat- bearer with the holy water awaited his return and then accompanied him as he gave the Asperges to all the religious in the choir. At the abbot's stall the priest paused, bowed, and presented the sprinkler, so that the superior might touch it and sign himself with the newly- blessed water. When the abbot had finished the sign of the cross, the priest passed down the ranks of the brethren, sprinkling them with the water, first on one side and then on the other. If a bishop were present in the choir, he was treated with the same special reverence shown to the abbot, and to him the blessed water was to be taken first. When all the brethren had received the Asperges^ the priest accompanied by his ministers went to the choir gates and sprinkled those of the faithful who were in the body of the church. After this two priests, accompanied by two of the brethren, proceeded to take the holy water round the house. One pair went through the public rooms and offices of the monastery sprinkling them and saying appropriate prayers in each. The other mounted to the dormitory and did the same for each bed and cubicle, and returning through the infirmary, gave to each of the sick brethren the same privilege of receiving the holy water, which their brethren in the church had had. Whilst this was being done by the two priests and their associates, the community, under the direction of the pre- centor, passed out of the choir into the cloister for the Sunday procession. First walked the bearer of the holy water which had just been blessed. He was followed by the cross-bearer walking between two acolytes carrying ENGLISH MONASTIC LIFE lighted candles. Then came the sub-deacon by himself with the book of the Holy Gospels, and behind him the priest who was to celebrate the Mass accompanied by his deacon. These were succeeded by the community, two and two, with the abbot by himself at the close of the double line. Ordinarily the procession passed once round the cloister, the monks singing the Respon- sories appointed for the special Sunday. On greater feasts there was more solemnity, for then the community were all vested in copes, which had been brought into the choir by the church servers and distributed to the monks after the Asperger, On these occasions, as also on the Sundays, the Hour of Tierce followed, instead of being said before the blessing of the holy water. On the Wednesdays and Fridays of Lent also, and on the Rogation days, there were processions ; but these were penitential exercises, and on such occasions the community walked barefooted round the cloister. If the day was one of the solemn feasts, upon which the abbot celebrated in pontificals, he was vested by the sacred ministers before the altar in the sacristy, whilst Tierce was being sung in the choir. At the conclusion of the Hour he entered with due solemnity, being met at the door of the choir by the prior and others, and he took his seat upon a throne erected before his stall in the upper part of the choir until the procession was formed. The abbot only celebrated at the High Altar on these great feasts ; and never except with full pontifical ceremonies, if he had the right to use pontificalia at all. In most monasteries several times a year — four or more, according to custom and circumstances — there were ex- ceptionally solemn processions with relics and banners. THE DAILY LIFE 135 On these occasions every care was taken to make the religious pageants worthy of the best traditions of the monastery. Such processions would be preceded by the vergers of the church with their maces of office ; and the community, all vested in copes, walked in couples with some four feet between them and between the next couple. Every here and there a single individual walked in the middle carrying an appropriate banner ; and at intervals the great shrines, which were the special pride of the house, or the chief notable relics, were borne by the requisite number of religious clad in sacred vestments. At the close of the procession came the abbot in full pontifi- calia, assisted by his sacred ministers. Finally, following the church servers, walked the janitor of the church, or door-keeper," ''who," according to one Custumal, ''was to raise his rod well above his head, to warn the people who pressed on after the procession, to stand farther away." These were the ceremonies preliminary to the High Mass on Sundays and on the greater festivals. Ordinarily speaking, the conventual High Mass would begin either directly after Tierce, or if that Hour had been already recited at the time of the early Mass, immediately the community had entered the choir, and the cessation of the bell-ringing had given notice that the prior was in his place. The two juniors appointed by the cantor had meanwhile taken the graduals and psalters from the presses in the choir, and had distributed them to the seniors, juniors, and novices according to their needs. The cantor of the week, also, had by this time put on his cope, had chosen a book, and had taken his stand at the lectern to be ready to lead the singing. The High Mass 136 ENGLISH MONASTIC LIFE then commenced and went on as usual till after the Bless- ing. At the Offertory the prior or some of the seniors brought the oblations to the altar and gave them to the celebrant. On Sundays, after the Blessing, the hebdoma- darian priest gave the usual benediction to the weekly reader, who had come forward from his place in choir to the steps of the presbytery to receive it. The Gospel of St. John w^as said after the priests and the ministers had reached the sacristy and were standing before the altar there, whilst the community were leaving the choir for the next conventual duty, or were unvesting, if they had that day worn copes or albs. If the abbot celebrated, the ceremonial was somewhat more elaborate. The prior made the oblation at the Offer- tory, and assisted the abbot to wash his hands after the incensing of the altar, and before the Post-Communion at the end of the Mass. If the abbot had been taking part in the procession, at the end of it, when the religious returned to the choir for Tierce, the abbot retired to the sacristy, accompanied by the ministers, where he took off his cope and put on the dalmatics and chasuble for the Holy Sacrifice, waiting in the sacristy till the signal wa§ given for beginning the Mass. 9. THE DINNER Dinner followed Mass directly, with only a brief interval for the washing of hands. As a rule, the midday meal would be served about eleven o'clock. The reader and servers were permitted to take some slight refection beforehand ; and for this purpose could leave the church before the conclusion of the service with the refectorian and kitchener. On Sundays, however, the reader had to THE DAILY LIFE 137 wait till after he had received the usual weekly blessing, but he might then go straight from the altar to take his bread and wine. Just before the close of the service in the church, the prior came out into the cloister and either himself began to sound the signal for the dinner, or caused someone else, appointed for the purpose, to do so. If through any accident the meal was not quite ready, or, as one Custumal says, **if the bread be still in the oven," it was the duty of the kitchener to wait for the cpming of the prior and to inform him of the delay, so that the signal might not begin to sound before the cook was ready. In this case the community, upon coming out of the church, after they had performed their ablutions, sat as patiently as they could in the cloister till the signal was given. Ordinarily, however, the bell began to ring at their coming out of the choir, and continued to sound whilst they were preparing themselves for the meal, and, indeed, until all were in their places. The prior, or the senior who was going to preside at the meal if he were absent, remained at the door of the refectory, and gave the sign for the bell to cease ringing when all was ready. Whilst waiting here, the various officials who had to make any communication to the prior about the meal, or ask any permission appertaining to their office, came to make their reports or proffer their requests. For example, the infirmarian had now to notify the names and number of the sick under his charge, or to ask permission for some one of the brethren to dine with them. The guest-master would do the same in regard to his guests, and, on the great feasts when the abbot had pontificated, he would frequently send his chaplain to 138 ENGLISH MONASTIC LIFE the prior or presiding senior, when thus standing at the entrance to the refectory, to acquaint him that he had in- vited the sacred ministers who had assisted him in the function, to dine at his table. In some places also, on every fish-day, the cellarer acquainted the prior at this time what provision he had made for the community meal, in order that the superior presiding might judge whether there ought to be anything further supplied to the religious, by way of a caritas, or extraordinary dish. The monks on entering the refectory were directed to pause in the middle and salute the Majestas over the high table with a profound bow. They then passed to their places to await the coming of the superior. If this was delayed they could sit down in their places till the bell, ceasing to ring, told them that the superior had given the sign for his entry. They then stood in their ranks and returned the bow he made to each side as he came into the hall. If the abbot dined in the refectory, each monk also individually saluted him as he passed up to his seat. The usual Grace was then chanted, and the prior, or who- ever presided, gave the blessing to the reader, who came forward into the middle of the refectory to ask for it. Whilst the community were sitting down in their places at table, the reader mounted the pulpit and opened the book at the place he had already prepared. When all was quiet the superior sounded the small bell at his table as a sign that the reader might begin ; and, when the first sentence had been read, he sounded it a second time for the commencement of the meal. That the interval between the two bells might not be over long, the reader is warned in some monastic directions to make choice in all refectory reading of a short sentence as the first. REFECTORY PULPIT, CHESTER THE DAILY LIFE 139 The monk who read one week had to serve the next, and during his week of reading he was never to be absent from his duty except with grave cause. For example, if he were to be invited during his week of office to dine at the abbot's table, he was to excuse himself and say that he was the conventual reader. The reason assigned is obvious : the reading had to be carefully prepared, and was besides a labour ; so that to ask anyone to take the duty unexpectedly would mean not only that he would have a burden placed upon him, but that the community would not have proper respect paid to it, in having to listen to reading that had not been prepared previously. One common and useful direction given to the refectory reader is, that he was not to hurry. The quantity he got through was immaterial compared with distinct pro- nunciation and careful rendering. Any specially note- worthy passage should be repeated so as to impress its meaning upon the hearers. When the second signal had been sounded by the president's bell, the brethren uncovered their loaves, which had been placed under their napkins, arranged the latter, and broke their portion of bread. At the second signal, too, the servers began their ministrations. In some of the greater houses, at the beginning of the meal, two juniors, one from each side, took their goblets and spoons and came to the table of the presiding superior. Here they took up their places, standing at either end of the table, unless the superior should invite them to sit. These junior monks were to act as the special servers of the religious presiding in the refectory. They were to assist him in his wants, to anticipate them if possible, and to act as his messengers should he require them to do ENGLISH MONASTIC LIFE so. On first taking up their position, the senior of the two was directed to cut the superior's loaf in two for him, the other was to fill his goblet with the beer or wine served to the community. These two assistants at the president's table had to eat their meals as they stood or sat, as the case might be, at the ends of the high table, and were to be helped immediately after the president himself. When the sign for beginning the meal had been given, two other juniors, one on each side of the refectory, rose from their places, and, receiving the jugs of beer or wine from the cellarer or his assistant, proceeded to fill the goblets set before each of the religious. When this was done they asked permission from the superior, by a sign, to fill the measure of drink intended as the convent's charity to the poor. Meanwhile the servers had gone to the kitchen-hatch to bring in the dishes. These were taken usually first to the superior, and from this dish the two juniors serving at his table were helped ; then, should there have been any one of the brethren lately dead, his portion, to be given to the poor, was served out into a special dish. Finally, in many places, two dishes were taken by the servers to the tables on each side of the refectory ; one to the top and the other to the bottom and so passed along the tables, the monk who passed the dish, and he to whom it was passed, bowing to each other with ceremonial courtesy. In some houses the method of serving was somewhat different : the portions were served separately, having been previously divided under the direction of the kitchener or refectorian. When the first dish was pottage, the serving always began with the youngest member of the community, the superior receiving his last ; in THE DAILY LIFE 141 other cases the first dish was always taken to the superior's table. The servers were exhorted always to attend to their work, not to keep standing about the kitchen-hatch, and much less to stop gossiping there ; but to watch carefully and even anxiously for any sign that might be made to them by the brethren. In some Custumals there were minute directions for the serving. Those who served the brethren were not to rush about, nor stand aimlessly in one place, nor gossip with the kitchen-servers even about the dishes they received. They were to watch to supply what was wanted ; they were to serve with decorum and with patience, as if, indeed, they were waiting upon our Lord Himself ; and they should not attempt too much at a time, as, for example, to try to carry in more dishes, etc., than they were well able to do. As a rule, they were to be contented to use both hands to carry one dish. During the service of the first course, the reading was to proceed uninterruptedly ; but when the com- munity had finished eating it, a pause was made until the second course had been set on the table. Meanwhile, at some religious houses at this point in the dinner, the poor man selected that day to receive the alms of the community, or as the recipient of the portion of a de- ceased brother during the thirty days after his death, was brought into the refectory by the almoner. His share was given to him, and one of the juniors helped him to carry his food to the door. At this point, too, that is, after the first course, if there were not many to serve, permission from the superior was to be asked by a sign for one of the two servers to sit down and begin his meal. 142 ENGLISH MONASTIC LIFE The second course was served in a way similar to the first. Many and curious are the directions given as to what the monks might or might not do according to the code of mediaeval monastic manners. The regular food, for example, was not to be shared with anyone, as, in- deed, all had received their own portion ; but if anything special or extra was given to an individual, except for sickness, then he might, and indeed would be considered wanting in courtesy if he did not, offer to share it with his two neighbours. These neighbours, however, were not to pass it on. If the superior in his discretion sent a brother some extra dish, the recipient was directed to rise and bow his thanks. If the dish came from the table of the abbot, when out of the refectory, he who received it was still to bow towards the abbot's place as if he were present. If it came from anyone else than the superior, the recipient had to send it by the server to the senior presiding in the refectory, that he might, if he so pleased, partake of it, or even dispose of it altogether according to his pleasure. If any mistake was made in serving, or if by any accident something was dropped or spilt on the tables or ground, the delinquent had to do penance in the middle, until the prior gave a sign to him to rise, by rapping on the table with the handle of his knife. Some of the hints as to proper decorum at table seem curious in these days. No one was to clean his cup with his fingers, nor wipe his hands, or mouth, or knife upon the tablecloths. If he had first cleaned the knife with a piece of bread, however, he might then wipe it on his own napkin. The brethren were exhorted to try and keep the tablecloths clean. Stained cloths were to be washed without delay ; and to avoid stains, all soft and THE DAILY LIFE 143 cooked fruit was to be served in a deep plate or bowl. Every care was to be taken not to drop crumbs upon the floor ; salt was to be taken with a knife, and the drinking- cup was to be held always in both hands. When the prior, or the senior presiding at the table in his place, saw that the monks had finished their repast, he knocked upon the table with the handle of his knife, as a sign for the collection of remnants intended for the poor. The two juniors appointed for this purpose then came forward, each carrying a basket, and bowing in the middle to the superior, passed down each side of the refectory, collecting the pieces of bread and anything else that the religious had placed in front of them as their individual alms. Whatever portion of bread any monk desired to keep for the evening meal, he guarded by covering it with his napkin. Any loaf, or part of a loaf, left uncovered after the dinner was over, was claimed by the almoner, as belonging to ''the portion of the poor " at his disposal. When the two juniors had finished their task, the prior rapping the table a second time, gave the sign for the servers to collect the spoons and knives, and take them to the kitchen hatchway to be removed for washing in the place set aside for that purpose. Meanwhile the monks folded their napkins and waited silently for a third signal, upon which they rose from their places and took up their position for Grace, facing each other on the inner sides of the tables. When they were ready in their ranks, the reader who was waiting in the pulpit, at a sign from the prior, sang the usual conclusion of all public reading: *^ Tu autem Dojnine, miserere nobis," the community answering Deo gratias" Then followed the chanted 144 ENGLISH MONASTIC LIFE Grace, which was concluded in the church, to which the community went in procession, during the singing of the Miserere or other psalm. The officials and religious who had been occupied with serving, stood on one side at the end of the meal, and as the brethren went out from the refectory they bowed to them, to show their reverence for the community in its corporate capacity. The servers then went to the lavatory and washed their hands in preparation for their own meal. The refectorian remained behind when the community went out of the refectory, so as to see that all was ready for the second table. At this second meal the cellarer generally presided ; and one of the junior monks was appointed to read whilst it was being eaten by the servers and by all those who for any reason had been prevented from dining at the first table. lO. AFTER DINNER The community dinner would probably have taken about half an hour ; and by the time the monks came from the church after finishing their Grace, it would have been about 11.30 in the morning. The first duty of the monks on coming into the cloister was to proceed to the lavatory to wash their hands again — a not wholly unnecessary proceeding in the days when forks were unknown, and fingers supplied their place at table. At Durham a peculiar custom was observed by the monks each day after dinner on coming from the church. They betook themselves to the cemetery garth where all the monks were buried ; and they did stand all bareheaded, a certain long space, praying among the tombs and graves for their brethren's souls being buried there." If None had already THE DAILY LIFE 145 been said in choir, the community had now several hours to devote to reading or work, or both. If that canonical Hour had yet to be said, then the religious, after their ablutions, took their books and sat in the cloister till the monks at the second table had finished their meal, when the signal was given, and all went to the church and recited None together, returning to their occupations immediately afterwards, by which time it would have been about midda3^ After washing his hands on coming out from Grace, the prior, or the senior who had presided in the refectory in his place, was directed in some houses to go and satisfy himself that all was well at the second table, and that those who had served others were themselves well served. From the refectory he had to go to the infirmary to visit the sick, and to see for himself that their needs had been properly supplied. When these two duties had been fulfilled, it was the custom in some places for the prior on occasions to invite some of the seniors to his room for a glass of wine, to warm themselves in winter, and for what is called in one Custumal ^'the consolations of a talk." When the prior was not present, the presiding senior was allowed to invite some of the brethren to the domus recreationis — the recreation-room. At certain times and on certain feasts the whole community joined in these innocent and harmless meetings. At this same time the juniors and novices with their masters were permitted with leave to go out into the garden and other places to unbend in games and such- like exercises proper to their age. In this way they were assisted when young to stand the severe strain of cloister discipline. Without the rational relaxation intended by I* 146 ENGLISH MONASTIC LIFE such amusements, to use the simile constantly applied to these circumstances, ^^as bows always bent" they would soon lose the power of aiming straight at perfection.'* The monk, it must be remembered, was in no sense *^a gloomy person." There is hardly anything that would have interfered more with the purpose of his life than any disposition to become a misanthrope. His calling was no bar to reasonable recreation. In fact, the true religious was told to try and possess angelica hilaritas cuvi mon^ astica simplicitas. Thus at Durham we read of the green- sward at the back of the house towards the water " where the younger members of the community played their games of bowls, with the novice-master as umpire. On the stone benches, too, in the cloisters at Canterbury, Westminster, Gloucester, and elsewhere, traces of the games played centuries ago by the young religious may still be seen in the holes and squares set out symmetri- cally, and oblongs divided by carefully-drawn cross-lines. Sometimes we read of hunting, contests of ball, and other games of chance. Archbishop Peckham was apparently somewhat shocked to find that the prior of Cokesford, in Norfolk, at times indulged in a game of chess with some of his canons. In other houses he found that dogs were kept and even stranger pets like apes, cranes, and falcons were retained in captivity by the religious. It is difficult to draw the exact line by passing which monastic gravity is supposed to be injured, and so there was, no doubt, constant need for regulation on all these matters. But some such amusements were necessary, and by them, the tension of long-continued conventual exercises was relieved. The monastic granges to which from time to time the religious went for a change of scene and life THE DAILY LIFE 147 were most useful in this regard and enabled them to recreate their strength for another period of service. In the disposition of the early part of the afternoon, some slight changes had to be made between the winter and summer observance. In summer, immediately after the dinner, the community retired to the dormitory for a sleep, or rest, of an hour's duration. This was the rule from Easter till the feast of the Exaltation of the Holy Cross in September, and all the community were bound to observe the hour for repose if not for sleep. The period of rest, thus allowed at midday, was taken in reality from the night. During the summer the times for vespers, and supper, and bed were each an hour later than they were in the winter months, when the light failed earlier. This hour, by which in summer the sleep before Matins was shortened, was made up by the rest after dinner. During the same period, except on vigils and such-like days when None was said before the dinner, that canonical Hour was recited after the midday sleep. On the signal for the termination of the hour of repose the religious came from the dormitory and, having washed, sat in the cloister till the notice was given to pro- ceed to the church for None, which at this time of the year would have been finished some time between 12.30 and one o'clock. II. THE DAILY WORK The chief working hours in a mediaeval monastery, including a period for recreation and outdoor exercise, were between twelve o'clock and five in winter, and one o'clock and six in summer. It was during these five hours that the chief business and work of the house was 148 ENGLISH MONASTIC LIFE transacted. The officials then attended to the duties of their offices ; the writers and rubricators made progress in their literary and artistic compositions in the cloister or scriptorium ; the juniors and novices studied with their masters, or practised public reading and singing under the precentor or his assistant ; those who had work in the kitchen, or the bakehouse, or the cellar, etc., addressed themselves to their allotted tasks. In a word, whilst the morning of each monastic day was devoted mainly to prayer and the church services, the afternoon was fully occupied in many and various labours and in the general administration of the monastery. Of course manual labour, that is the working in the gardens, or fields, or workshops of the establishment, always occupied at least a part of the working hours of every monastery, and fre- quently a large part. This manual labour was necessary for health and exercise, anci it was insisted upon in all monastic codes, not so much as an end in itself, as a means to avoid idleness, and to strengthen the constitu- tion of individuals by regular and systematic corporal exercises. The work of a labourer in the fields and gardens was never looked upon as derogatory to the monastic profession ; and St. Benedict expressly tells his followers that they are to look upon themselves ''as true monks, when they have to live by the labour of their hands." This manual labour was generally a conventual work, that is, undertaken in common ; and the permission of the superior was always required to stay away from it. In some Orders, such as the Cistercian and Cluniac, it was performed with a certain amount of ceremonial usage. The prior, for example, rang the bell, or struck the tabula CARMELITE IN HIS STUDY THE DAILY LIFE 149 to call the brethren together, distributed the necessary tools amongst them, and then led the way to the place where they were to dig, or weed, or plant, etc. In the Cluniac houses, the abbot went with the community. When they were assembled at the door of the cloister he was to be informed, and he then came into their midst saying, Eamus ad opus manuum^^ — ''Let us go to our manual labour." Upon this, the youngest leading the way, the monks went in procession to where they had to work, saying the Miserere or other psalm. Arrived at the place, they stood round the abbot till the psalm was ended, then the abbot said the Dens in adjiitoriam — "O God, come to my aid," etc., with the "Our Father" and the versicle of Prime to obtain God's blessing on the labours of the day: "Look down, O Lord, upon Thy servants and upon Thy works, and guide Thou Thy sons." To which the community replied : "And may the glory of the Lord our God be upon us, and may He guide us in the works of our hands and direct us in our manual labour." Then bowing to the abbot and to each other, they began the task allotted to them. At the conclusion of their period of labour the religious returned to the cloister as they had come ; the tools were gathered up and put away ; and after a short time allowed for washing, they went to the refectory for an afternoon drink of some kind. After this they returned to their places in the cloister : the novices and juniors to their studies, the seniors to their reading or writing. 12. THE VESPERS At five o'clock in winter and at six in summer the bell rang for Vespers. In some houses, however, as for in- ISO ENGLISH MONASTIC LIFE stance at Durham, the Vespers were always sung at the fixed hour of three in the afternoon, which would divide the working hours of the day into two portions. This would probably have been the rule in all cathedral monastic churches, where, as being public places of worship, regularity of hours would have been aimed at. At the first signal for the Vesper hour the books were all replaced in the aumbry in the cloister, and the community then waited until the commencement of the tolling of the great bell, when they betook themselves to their places in choir. The Vespers were sung with varying pomp and ceremony, according to the rank of the feast cele- brated, and the monks were vested for the service in cowls, albs, or copes, according to the solemnity of the occasion. 13. THE SUPPER Immediately after the Vespers, at the beginning of the Suffrages of the Saints," or later if Vespers of the "Office of the Dead" were to be said, the cellarer and refectorian left the choir to see that all was prepared for the evening meal, should there be one. At Durham the hour of supper was always five o'clock, after which the doors of the cloister and public rooms were locked and the keys given to the sub-prior until seven o'clock the following morning. In English monasteries the general rule as to supper apparently was that during the summer half of the year — that is from Easter to the 14th September — the second meal was served on all days, except on vigils and fast days. From the feast of All Saints to Advent, supper was only granted on the great feast days, when the community were vested in copes in the choir. During THE DAILY LIFE 151 Advent, and in fact till Easter, except during the short time between Christmas and the Epiphany, there was but one meal a day in most religious houses. The infirm and those who through weakness needed more food had to receive special dispensation from the superior. On supper days the prior, or whoever was presiding in the choir, left the church at the same time as the cellarer and refectorian, and began to ring the bell or gong for the meal. The community then came out of the church and, as at dinner, went to wash their hands at the lava- tory, and thence to their places in the refectory. In many monasteries it was the custom for the seniors to serve and read during this meal, which was short, consisting of one good and full dish {generale)^ and one pittance or light additional plate, consisting of cheese, fruit, nuts, or the like. The prior was served, as at dinner, by two juniors, who took their places at the ends of his table and had their meal there. There was a special pittance " for this table, and from it the prior, or whoever was acting for him, was supposed to reserve something for the senior who was reading. One dish w^ith the " pittance," and sufficient to serve those who sat thereat, was placed at the head of each table and passed down. The conclusion of the supper was like that of the dinner. The religious went to finish their Grace in the church, and thence passed up to the dormitory to change their day habits, girdles, and boots for those better adapted for the night. When this was done they went again into the cloister to wait there till the signal should be given for the evening Collation or reading. At Durham there was no interval between the supper and the Collation ; but Grace being said," we are told, *'the monks all departed 152 ENGLISH MONASTIC LIFE to the chapter-house to meet the prior, every night, there to remain in prayer and devotion till six of the clock, at which time upon the ringing of a bell they went to the Salve'' 14. THE COLLATION AND COMPLINE About half-past six in winter, and half-past seven in summer, a small bell was rung in the cloister to call all together for the evening reading, called the Collation^ which took place in the chapter-room. Whilst the bell was ringing any of the community who desired, on days when there was no supper, could go to the refectory and obtain some kind of drink, called the potum caritatis, with which possibly was also given a small portion of bread, to sustain them till their dinner the following day. When they had finished this very modest refection, the brethren at once betook themselves to their places in the chapter-hall, where the reader was already waiting in the pulpit with the book open at the place where he left off the night before. Meanwhile the abbot, or prior in the absence of the abbot, waited for a time in the private parlour ready to hear any petitions for exemption from rule, and grant any leave that might be necessary. When this business had been transacted he came to the Collation, at which all were bound to be present. The reading apparently only occupied a short time, and in the brief interval between this and the Hour of Compline the community could in the summer pass into the cloister, or in winter time could go to warm themselves at the fire in the common recreation-room. THE DAILY LIFE 153 15. COMPLINE AND BED At seven o'clock in the winter, and eight in the summer, the tolling of the bell called the community to Compline — the last conventual act of the monastic day. This Hour was not necessarily said in the choir of the church. At St. Mary's, York, for example, the brethren recited their Compline standing in the Galilee, the juniors nearest to the door. The Office began with the Confiteory as the Collation had already taken the place of the Capitulum^ with which otherwise the Hour of Compline commenced. When the anthem to the Virgin Mother of God, with which Compline always concluded, was being said or sung, all turned to the Crucifix or Majestas, Immediately the triple-prayer of the Pater, Ave, and Creed, said at the end, was finished, the superior gave a signal, and the community rose and passed to the door of the church. Here either the superior or the junior priest who had said the prayers at Compline was ready to sprinkle each with holy water as he passed in solemn silence to the dormitory. Before half-past seven, then, in winter, and an hour later than this in summer, all would have been in bed, and the busy round of duties, which so completely filled the working day of every mediaeval monastery, would have come to an end. CHAPTER VIII THE NUNS OF MEDIEVAL ENGLAND NO account of English monastic life would be com- plete without some special reference to the nuns and nunneries. It is, it may be first observed in passing, altogether wrong to apply the word '^con- vent " exclusively to houses of nuns, as is so frequently done in these days. The title ^'convent" as well as that of '^monastery" and abbey" was applicable to any house of either monks or nuns, and the exclusive use of the word for a religious house of women is, indeed, of quite modern origin. It is unfortunate that our information in regard to the inner life of the nuns in pre-Reformation England is so scanty. Beyond the delightful picture we get of the social life of the nuns of Kington in Old Jacques' recollections, as recorded by John Aubrey, and the charming portrait of the prioress who Was so charitable and so pitous . . . and al was conscience and tendre hertc," in Chaucer's tales, there is but little information to be obtained about the nuns of England ; of the simple, hard, yet happy lives they led in their cloistered homes, and of the ample charity they dispensed to all in their im- mediate neighbourhood. 154 ELIZAP.ETH HARVEY AHBESS OF ELSlOW THE NUNS 155 Of course, so far as the usual forms, manners, and customs of cloister life are concerned, what has been already said of the monastic method of life generally, applies to nuns, with certain necessary reservations, as well as to monks and canons. It will be useful, however, to furnish the reader with some account of certain special features of female religious life. One of the most charm- ing mediseval pictures of that life is given in an account of the abbesses of the Benedictine nunnery of Wherwell, in Hampshire. It records the unblemished life and good deeds of the abbess Euphemia, who ruled the house from A.D. 1226 to 1257, and is translated from the chartulary of the abbey by the Rev. Dr. Cox in the second volume of the Victoria History of the County of Hampshire. The account is too delightful not to be given in full. "On the 6th of the Kalends of May, in the year of grace 1257, died the blessed mother abbess, Euphemia, most worthy to be remembered, who, by our affection and good fellowship, and with divine sanction, succeeded the late abbess Maud of sweet memory. It is, therefore, most fitting that we should always perpetuate the memory, in our special prayers and suffrages, of one who ever worked for the glory of God, and for the weal of both our souls and bodies. For she increased the number of the Lord's handmaids in this monastery from forty to eighty, to the exaltation of the worship of God. To her sisters, both in health and sickness, she administered the necessaries of life with piety, prudence, care, and honesty. She also increased the sum allowed for garments by i2d, each. The example of her holy conversation and charity, in conjunc- tion with her pious exhortations and regular discipline, caused each one to know how, in the words of the Apostle, to possess her vessel in sanctification and honour. She also, with maternal piety and careful forethought, built, for the use of both sick and sound, a new and large infirmary away from 156 ENGLISH MONASTIC LIFE the main buildings, and in conjunction with it a dormitory with the necessary offices. Beneath the infirmary she con- structed a watercourse, through which a stream flowed with sufficient force to carry off all refuse that might corrupt the air. Moreover she built there a place set apart for the refresh- ment of the soul, namely a chapel of the Blessed Virgin, which was erected outside the cloister behind the infirmary. With the chapel she enclosed a large space, which was adorned on the north side with pleasant vines and trees. On the other side, by the river-bank, she built offices for various uses, a space being left in the centre where the nuns are able from time to time to enjoy the pure air. In these and in other numberless ways, the blessed mother Eupbemia provided for the worship of God and the welfare of the sisters. But not- withstanding all this, she also so conducted herself with regard to exterior affairs, that she seemed to have the spirit of a man rather than of a woman. The court of the abbey-manor, owing to the useless mass of squalid outbuildings, and the propinquity of the kitchen to the granary and old hall, was in much danger of fire ; whilst the confined area and the amount of animal refuse was a cause of offence to both the feet and nostrils of those who had occasion to pass through. The mother Euphemia, realising that the Lord had called her to the rule of the abbey at Wherwell, not that she might live there at ease, but that she might, with due care and despatch, uproot and destroy and dissipate all that was noxious, and establish and erect that which would be useful, demolished the whole of these buildings, levelled the court, and erected a new hall of suitable size and height. She also built a new mill, some distance from the hall, and constructed it with great care in order that more work than formerly might be done therein for the service of the house. She surrounded the court with a wall and the necessary buildings, and round it she made gardens and vineyards and shrubberies in places that were formerly useless and barren, and which now became both serviceable and pleasant. The manor-house of Middleton, which occupied a dry situation and THE NUNS 157 was close to a public thoroughfare, and was further disfigured by old and crumbling buildings, she moved to another site, where she erected permanent buildings, new and strong, on the bank of the river, together with farmhouses. She also set to work in the same way at Tufton, in order that the buildings of both the manor-houses in that neighbourhood might be of greater service, and safer against the danger of fire. These and other innumerable works, our good superior Euphemia performed for the advantage of the house, but she was none the less zealous in works of charity, gladly and freely exercising hospitality, so that she and her daughters might find favour with One Whom Lot and Abraham and others have pleased by the grace of hospitality. Moreover, because she greatly loved to honour duly the House of God and the place where His glory dwells, she adorned the church with crosses, reliquaries, precious stones, vestments, and books. And because the bell- tower above the dormitory fell down through decay one night, about the hour of Matins, when by an obvious miracle from heaven, though the nuns were at that moment in the dor- mitory, some in bed and some in prayer before their beds, all escaped not only death but even any bodily injury, she caused another bell-tower of worked stone to be erected, conformable to the fair appearance of the church and the rest of the build- ings, of commanding height, and of exquisite workmanship. But as she advanced in years, towards the end of her Hfe, there was imminent danger of the complete collapse of the presbytery of the church ; by the advice of skilled builders, she caused the presbytery to be taken down to the last stones of the founda- tions ; and because the ground was found to be undermined and unsafe, she caused the damp soil to be dug out to a depth of twelve feet till firm and dry ground was found; when, having invoked the grace of the Holy Spirit, with prayers and tears she laid with her own hands the first stone of the foundations. Moreover she rejoiced to have found favour with God, so that before her last days were ended she saw this work that she had begun brought to its desired end. Thus she, who had devoted herself when amongst us to the service of His house and the 158 ENGLISH MONASTIC LIFE habitation of His glory, found the due reward for her merits with our Lord Jesus Christ, through the prayers and merits of the Blessed Virgin Mary and of the blessed apostles SS. Peter and Paul, in whose honour, at the instigation of the abbess Euphemia, this church was dedicated, who with the Father and the Holy Ghost, ever liveth and reigneth God through all the ages of eternity. Amen." Of the life, social and religious, led by the nuns of England, something may be learnt from the few scattered account-books that have survived the general destruction of documents in the sixteenth century. The following sketch is founded upon one such paper-book of accounts now in the public Record Office. It was printed privately some few years ago, and is here reproduced as affording, in the judgment of some, a not uninteresting glimpse into the cloister life and work led in the nunneries in the early days of the fifteenth century. The accounts were kept. in a small book by a nun called Dame Petronilla. Her family name (or was it that of her birthplace?) was Dunwich, and in keeping her accounts she had as assistant and auditor another nun, Dame Katherine Midelton. Their convent was Grace Dieu in Leicestershire — the only religious house of Augustinian nuns in England. The scanty but picturesque ruins of their old convent may still be seen not far from the present Cistercian Abbey of Mount St. Bernard, and quite near to Grace Dieu Manor-house, the home of Ambrose Phillipps de Lisle. The convent was founded in Charnwood Forest by Lady Rohesia de Verdon in the middle of the thirteenth century, and it is said that the boundary of the garden, made by the sisters to resemble that of Gethsemane, may yet be traced with a little trouble. Wordsworth wrote several DOMINICAN NUNS IN CHOIR THE NUNS 159 of his poems in the immediate neighbourhood, and thus describes the situation of the old nunnery as seen, or rather not seen, from Cole Orton some few miles away: — " Beneath yon eastern ridge, the craggy bound Rugged and high of Charnwood's forest ground Stand yet, but, stranger, hidden from thy view. The ivied ruins of forlorn Grace Dieu." Our guide-books, of course, ascribe the destruction of the convent in 1539 to the fact of serious complaints having been made of certain irregularities on the part of the inmates. Most people nowadays know how to estimate these complaints " at their right value, proceeding as they did from the Visitors of Henry VIII., who having been sent for the purpose of finding evidence of irregu- larities to justify the intended spoliation, of course found them. In the special case of this convent of Grace Dieu we have subsequently the direct testimony of the country gentlemen of Leicestershire, that the fifteen nuns follow- ing the rule of St. Austin then inmates of the establish- ment, and whose good name had been so vilely traduced by the king's emissaries, were all ''of good and virtuous conversation and living," and that their presence in the wilds of Charnwood Forest was a blessing to the neigh- bourhood. We are, however, concerned with the convent of Grace Dieu in much earlier days : very nearly a century and a half before its final destruction in 1539. Dame Petro- nilla and Dame Katherine kept their accounts of the establishment in this old paper-book "from the Feast of the Purification of the Blessed Virgin Mary, in the first year of King Henry V.," for four years : that is, from 1414 to 1418. The volume in question, though simple i6o ENGLISH MONASTIC LIFE enough in its style of book-keeping, presents in reality the general accounts of the house. Probably Dame Petronilla would have opened her eyes very wide indeed at the present system of elaborate checks and counter- checks devised to exercise the brains and possibly the patience of modern cellarers, and '^double entry" and such-like mysteries would probably have seemed to her a useless expenditure of time and nerve-power, and hardly consistent with the religious simplicity which ascetic writers had taught her to cultivate. Her system is sim- plicity itself : so much received for such a thing, ordinary or extraordinary : so much spent, and on what ; that is all. In one point, however, this careful nun does not hesitate to take a considerable amount of trouble. What would a cellarer say to-day, were he or she asked to give the ages of all the live stock under their care ! Dame Petro- nilla would have been quite able to do so at any moment, for from time to time she enters, not indeed the birth- days of the cattle and pigs, but their ages. In 141 5, for example, which by the way was the ever-memorable year of Agincourt, this is her ''tally" of all the pigs in the keeping of the herd, Nicholas Swon (or should it be Swine?) " 5 boars, i.e. — two aged three years, two aged two, and one aged one ; ten sows, i.e. — nine at three years, and one aged one ; forty-one small pigs of a year, and thirty of six months old ; ten full grown pigs, and ten porcelli lactantes sub niatribus or sucking pigs." Pork, it is clear, must have been one of the chief articles of food for the nuns and their retainers, since there are frequent notices of pigs transferred from the farm to the larder j on two occasions during the four THE NUNS years, Dame Petronilla chronicles the death of a good many of the convent pigs from disease. Their stock of cattle appears somewhat large at first sight, till it is realised that with one thing and another there were a good many mouths to feed in this establishment. Thus in one year we find a list of 32 cows, three of which had not calved ; three bulls, 16 steers, 22 heifers and eight bull calves." Besides this there were 27 yoke- oxen under the care of their driver, and 29 calves, one of which on the account-day is noted as having, since the making of the list, gone to the cook to furnish forth the conventual dinner. At this same time Henry Smyth, the outdoor bailiff, gives in the account of Henry, the shep- herd, which shows that he had 103 ewes and 52 lambs under his pastoral charge. The revenue of the convent consisted chiefly of the rent of lands and buildings and the sale of produce, timber and such-like. Thus we have the rent of a farm at Belton put down as £21 lys. gd., this being the largest item in the receipts, and indeed a very large item in those days from any farm rent. From another parcel of land, besides the rent, one year Dame Petronilla and her assistant. Dame Katherine Midelton, account for the price of sixteen quarters of lime at gld. the quarter. Roger Dan, the miller, pays a rent of ^^"5 13.?. /^d. for the mill at Belton, and at the same time there is another receipt for ''half a hundred merkefish and twelve stone of cheese." Besides these and other similar sums which are entered under the heading of ''ordinary," we find such "extra- ordinary" receipts as £s foi* twenty-four ash trees, and a few shillings for the skins of lambs that had been used in the kitchen. Another year we see that 100 kids were M i62 ENGLISH MONASTIC LIFE sold at 2^. each, and that there was a sale of hurdles and faggots about Shrovetide. Thirty stone of wool was pur- chased at one time by one Thomas Hunte, a neighbour, who, by the way, had his two daughters evidently at school in the convent ; once there was a sale of fish from the mill down at Belton, and it brought into the nuns' exchequer over The mention of Thomas Hunte's daughters may be supplemented by evidence in these accounts of other children being under the care of the White Ladies" of Grace Dieu. Thomas Hunte appears to have paid at the rate of 17^. 4^. for each of his two children, but as it is expressly stated that it was for their food only, probably their education was thrown in without consideration. Lady Beaumont also had a daughter in the convent, for whom she and her lord undertook to pay £2. 13^. 4^. a year; but when Dame Petronilla last made up her accounts, or rather in the last account we have from her pen, the good nuns had only got £2, Lord Beaumont, however, was evidently too great a personage to be reminded of the missing 13^. 4^., and the convent authorities evidently desired to stand well in his favour. They fed him well, for instance, when he came to see his child ; for on one occasion Dame Petronilla gives some of the expenses of his entertainment. These included, besides \\d. for i shoulder le molton," and ^d, for two lambs, an almost unique payment for two fowls for the nobleman's table. This slight glimpse of the relations between the convent and the neighbouring gentry, in regard to the education of their children, affords a corroboration of one of the laments made at the general dissolution, that their destruc- tion was a terrible thing for those who had hitherto made THE NUNS use of them for this purpose. According to Robert Aske, the leader of the Pilgrimage of Grace, one of the reasons why the Yorkshire people strongly resented their over- throw, was because *'in nunneries their, daughters were brought up in virtue." Another practice revealed by these old accounts was that of people coming to stop at the convent for the celebration of some of the greater feasts. Thus for one *^A11 Saints' Day," Mary de Ecton, Joan Villiers, and the two daughters of Robert Neville were lodged and entertained by the nuns. These visitors eventually made an offering for the hospitality shown them ; as, for instance, on this very occasion each of the Neville ladies paid 5^-. and Joan Villiers 6^". 8d, The last-named lady was at Grace Dieu no less than four several times in the year 1418, and each time left behind a similar offering. At another time Giles Jurdon paid ys. for the board of his daughter during the week of Pentecost, when she prob- ably came to visit her sister, who, known as Dame Eliza- beth, was a nun in the convent. Roger Roby also, who was apparently the father of Dame Alice, was entertained by the nuns twice in the year 1416, and gave an alms of 6^. 8d. at one visit and i3 vjr i-i 1 0 rl iVl i\ /\o 1 1 V_/ T TThT7 ORDER. HOUSE. COUNTY. T> t Abingdon, abb. Berks. cells : — T Earls Colne Essex. Edwardston buiiolk. IT 0. Abingaon, bt. Helen Berks. TJ rl. bt. John. A. Jr. Acley, or Lyre Ocle (cell to Lyre [B.], Norm.) TT Hereford. A. (n.) . Aconbury * Agatha, St., abb. . rlereiord. P. Yorks. A. Ailesham, or EUesham, pr. Albalanda {see Whiteland). Lincoln. A A. t Alborn (united to Woodbridge, 1466) . ... Suffolk. B. * Alban's, St., abb. . cells : — Beauheu-Moddry, or Millbrooke. Herts. Belvoir . , * . Lmcoln. * Binham (afterwards abbey) Norfolk. T Hatfield Peverel Essex. T T j^C J Hertford T T J- Herts. Pembroke Pembroke. KeuDurn . Herts. * Tynemouth , Northumberland. Walhngrord Berks. L/Ocket Island (cell to Tynemouth) . Northumberland. H. (lep.) Albans, bt., bt. Julians Herts. H. (lep. St. Mary de Pratis Herts. women) A. Jr. Alberbury, or Abberbury (cell to Grandmont in Limousin) balop. 1 Alcester (first abbey, then cell ; see Evesham). A /\* • 1 riiQDury, pr. . • . Aldeby {see Norwich). Surrey. ENGLISH RELIGIOUS HOUSES 253 HOUSE. COUNTY. H Allcmnnton Derby. 0 • • Allprthnrn** St PHmiinH Yorks N R A P r\., XT , m Allfrfon IVT a 1 1 p \7f»rfr /ppII ir\ IVTar- moutiers, Tours) . Yorks, W.R. Carm. . Allerton, North Yorks, W.R. A. (fs.). Allerton, North Yorks, W.R. H. Allerton, North, St. James Yorks, W.R. H. Maison Dieu. P. t Alnwick, abb. Northumberland. Alnwick (see Hulne). H. Alnwick, St. Leonard • . Northumberland. Cr 1 rliVIIig Iidlll, pi. • • . l^lIJCUill. A rvi tf»c r\ 1 1 ♦"17 or^r^ rvriicauury , duu. • . . VV lila. A P J Andover (cell to St. Klorent at Saumur in Anjou) . . Hants. H. Andover . ... Hants. A. P. tAndwell ^cell to Tiron FBI Chartres) Hants. A. t Anglesey, pr. . . . Cambridge. B. (n.) . Ankerwyke, pr. . . . Bucks. * Anne's, St. (see Coventry). Hosp. . Anstey . ... Wilts. Antony, St. {see Plympton). Carm. . Appleby . ... Westmoreland. H. (lep.) Appleby . ... Westmoreland. Appleton (see Nunappleton). A.P. Appuldercombe (cell to Monte- bourg", Normandy) I. of Wight. B. (n.) . Arden, pr. • . . Yorks. H. Armston . ... Northants. B. (n.) . Armathwaite, pr. • . Cumberland. CI. (n.) . Arthington • • . Yorks. Dom. . Arundel . ... Sussex. A.P. * Arundel (cell to S^ez, afterwards a college) Sussex. 254 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. H. t Arundel . ... Sussex. Ashbourne (see Easeburn). A. Ashby Canons, pr. . Northants. Temp.& f Aslackby . ... Lincoln. Hosp. H. Astley . ... Warwick. A. P. . Astley (cell to Evreux) Worcester. H. Athelington Dorset. B. t Athelney, abb. Somerset. A.P. . t Atherington (cell to S^ez) . Sussex. A. (fs.). Atherstone Warwick, A.P. . t Avebury (cell to St. George de Bocherville [B.], Norm.) Wilts. t Avecote (see Malvern, Great). Axholme (see Epworth). A.P. . Axmouth (cell to Montebouro-, Norm.). Devon. Franc. . Aylesbury Bucks. + Aylesbury Bucks. H. (lep.) Aylesbury, St. John Bucks. H. St. Leonard. Carm. . ■^Aylesford . . . Kent. H, Aynho . ... Northants. Babington (see Bebington). Babwell (see Bury). + Bachaunis Carmarthen. A. Bactanesford (given to Finchale, I 196) . ... Durham. A. Badlesmere Kent. Hosp. . t Baddesley (North), or Godsfield Hants. H. Bagby . ... Yorks. H. (lep.) Baldock . ... Herts. Temp.& *Balsall . ... Warwick. Hosp, Bamburgh (see Nostell). ENGLISH RELIGIOUS HOUSES 255 ORDER. HOUSE. COUNTY. Dom. . Bamburgh Northumberland. H. Bamburgh Northumberland. H. (lep.) Banbury . Oxford. + Bancornaburg, or Banchor Flint. Dom. . Bangor . Carnarvon. + Banwell . Somerset. B. t Bardney, abb. Lincoln. A. Bardon (near Puckeridge) . Herts. B. Bardsey, abb. Carnarvon. Cru. . Barham, or Bergham (in parish of Linton) Cambridge. B.(n.) . t Barking, abb. Essex. P. t Barlings, abb Lincoln. A. Barlinch, pr. Somerset. H. Barnard Castle Durham. CI. Barnstaple, pr. Devon. A. (fs.) . Barnstaple Devon. H. Barnstaple Devon. A. t Barnwell, pr. Cambridge. Hosp. . Barrow . Derbyshire. + Barrowe, or at Barwe Lincoln. B/(n.) . Barrow Giirney, or Mynchen Barwe, pr. Somerset. A. Barton, pr. L of Wight. B. Barton Hereford. C.(n.) . Basedale, pr. Yorks. Basseleck, or Basil (see Glaston- bury). H. * Basingstoke Hants. C. Basingwerk, abb. . Flint. B. * Bath Cathedral, pr. Somerset, cell : — Dunster . Somerset. H. Bath, St. John Baptist Somerset. H. St. Mary Magdalen. Hosp. , Ba.ttis.ford Suffollfi. 1 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. B. * Battle abb Siissev * cell : — Brecknock Brecon. H. Bawtry . ... Yorks. P. * Bayham, or Beg"hani, abb. . Sussex. P. t Beauchief, abb. . . Derby, C. * Beaulieu, abb. . . Hants. cell : — Faringdon Berks. Beaulieu-Moddry (^see St. Alban's), Carth. . Beauvale, or Gresley Park . Notts. H. (lep.) Bebing'ton Oheshiff* H. Bee . . . . Norfolk. jjcccicoj OL. ividry ivici^udicii . SnfFnllr A. Jr. Beckford (cell to St. Barbe en AiiP'e Norm ^ frlniirestpf Franc. . Becmachen, or Bermache . Isle of Man. Bectanesford (see Bactanesford) . Bedemannesberg" (^s€c Colchester). Durham. Franc. t Bedford Beds. A. Bedford . ... Beds. H. Bedford, St. John . Beds. H. St. Leonard. + Bedingham, or Redingham Sussex. P. * Beeleigh by Maldon, abb. . . Bees, St. (see York, St. Mary). Essex. A •j- Rppcfon Of Norfolk Begare, near Richmond (cell to Yorks. Relvnir ( ^pp Alban's St V 4- Renet's B. f Rpnpt'<» of Hnlme St abb Norfolk. cell : — Romberg . Suffolk A T> Benington Longa (cell to Savip'nv^ Lincoln. Bentley (see Alkmonton). + Bentley . ... Middlesex. ENGLISH RELIGIOUS HOUSES 257 ORDER. HOUSE. COUNTY. A. Berden, pr. . . . Essex. -j- Berkeley . Gloucester, H. Berkeley, St. James and St. John Gloucester. Longbridge. H. Berkhampstead, St. John Baptist Herts. H. (lep.) St. John the Evang. H. St. Thomas the Martyr. H. St. James. Berleston (see Canonleigh). CI. Bermondsey, abb. . Surrey. cell : — Derby, St. James . Derby. H. Bermondsey, St. Saviour . Surrey. H. St. Thomas. H. Berton . ... Salop. M. Berwick . ... Northumberland. + (n.) . Berwick, South Northumberland. H. Berwick, Maison Dieu Northumberland. H. St. Mary Magdalen. A. Bethgelert, pr. . . . Carnarvon. Franc. . Beverley . ... Yorks, E.R. Dom. . t Beverley . ... Yorks, E.R. Hosp. . Beverley . ... Yorks, E.R. H. Beverley, St. Giles . Yorks, E.R. H. Holy Trinity. H. St. Nicholas. A. t Bicknacre, or Woodham Ferrers Essex. H. Bie'e"in2" . Herts. Bileip'h ( kpp Rf*f»lpip"h^ A. t Bilsington, pr. Kent. C. * Bindon, abb. Dorset. * Rinham l\JllSCllll . \A/ P» IT" f> C 1* Norfolk A. Jr. Blackenham (cell to Bee [B.], Norm.) ounoiK. A t Blackmore, pr. Kssex. T> ir. Blackwase, or Blackhouse (cell L\J J_/Cl V CllUVJll J dlLClWCilUO tw Bradsole) Kent. Carm. . Blakeney, or Snitterley Norfolk. P. * Blanchland, abb. Northumberland. + Bleatham Westmoreland. B. (n.) . Blithbury, pr. . . . Stafford. + Blockley, or Bloccanlegh . Worcester. B. t BIyth, or Blida, pr. . Blythburgh (see Osyth, St.). Notts. H. dep.) Blyth . ... Notts. H. Booking", Maison Dieu Essex. A. t Bodmin, pr. , . . Cornwall. Franc. . t Bodmin . ... Cornwall. H. t Bodmin, St. Laurence Cornwall. H. St. Anthony. H. St. George. G. Bolling-ton, or BuUing-ton, pr. Lincoln. A. * Bolton, pr. ... Yorks. H. dep.) Bolton . ... Northumberland. A. P. . Bonby (cell to Fromond, Norm.) Lincoln. C. Bordesley, abb. W^orcester, + Bosham . ... Sussex. Dom. . t Boston . ... Lincoln. Franc. . Boston . ... Lincoln. Carm. . Boston . ... Lincoln, ENGLISH RELIGIOUS HOUSES 259 HOUSE. i_/VJvJls 1 y. A. (fs.) . Boston . ... Lincoln. H. Boston . ... Lincoln. H. Bougfhton . Cheshire. H. Rr»i 1 o*li fr>n -1 in H f>r-R 1 n Kent. A. T Bourn, a.bb. Lincoln. A. P. Rniirnp nr Pjitriplr^hniirnf* ^ppII to Beaulieu, Norm.) Kent. H. Bowes . ... L of Guernsey. B. * Boxgrave, pr. Sussex. C. t Boxley, abb. , Kent. + (n.) . Boxwell . ... Gloucester. H. Boycodeswade, near Cokesford . Norfolk. H. Braceford Yorks., E.R. H. Brackley, St. James and St. John Northants. H. St. Leonard. H. t Bradebusk, Gonalston Spittle Notts. A. * Bradenstoke, pr. . . . Wilts. + Bradfield . ... Berks. H. Bradford . ... Wilts. + Bradford . ... Wilts. A. Bradley, pr. ... Leicester. Bradsole (see St. Radegund). B. Bradvvell, pr. . . . Bucks. H. Braintree . ... Essex. H. Bramber . ... Sussex. A. t Breamore, or Bromere, pr. Hants. Dom. . Brecknock Brecon. * Brecknock, or Brecon {see Battle). t Bredon (see Nostell). + Bredon . ... Worcester. A. t Breadsall, pr. . . . Derby. + Brent, or East Brent Somerset. B(n.). . Bretford (removed to Kenilworth) Warwick. H. Bretford . ... Warwick. B. (n.). . Brewood Black L,adies , , Stafford. 26o ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. t Brewood White Ladies oaiop. Breydeford (see Braceford). Franc. . Bridgnorth balop. T T H. Bridgnorth balop. Franc. . Bridgwater Somerset. n. . jDi lagwater, oi, jonii . ouiiicraci. IT ri. ot. ijriles. A. ■^Bridlington, pr. . . . Yorks. H. Bridport . ... Dorset. A. P. Brimpsneld (cell to tontenay, INorm.) Gloucester. A A. * Brinkburne, pr. AT i1 1 1 J Northumberland. rJrisett [cell to r\ODiiiac^ OUtlOlK. A. ^ Bristol, Lii eat bt. Augustine s, abb. bomerset. B. (n.) . oristol, ot. iviary iViagdalen Somerset. Bristol, St. James (^^^Tewkesbury) Dom. . oristol . ... Somerset. Franc. . Bristol . ... Somerset. Carm. . Bristol . . . , Somerset. A. (fs.) . Bristol . ... Somerset. H. Bristol, St. Bartholomew Somerset. H. St. Catherine. H. Gaunt's, or Billeswyke. H. Trinity. H. (lep.) St. Laurence. H. Lyon's, or Lewin's. H. (lep.) St. John. H. St. Margaret. H. (lep.) St. Mary Magdalen. H. St. Michael's Hill. H. Barton's. H. St. Sepulchre. H. Temple Street. H. Temple Gate. H. Redcliff Hill. ENGLISH RELIGIOUS HOUSES 261 ORDER. HOUSE. COUNTY. + Brixworth Northants. P. Brockley, or Brocle, West Green- wich (removed to Bayham) Kent. P. (n.) . Brodholm Bromere (see Breamore). Bromfield {see Gloucester, St. Peter). Notts. B. (n.) . Bromhall . ... Berks. A. Bromhill, pr. Norfolk. CI. * Bromholm, pr. (originally cell to Castleacre) Norfolk. Bromley (see Stratford at Bow). Bromwich, West (see Sandwell). Brooke {see Kenilworth). H. Brough . ... Westmoreland. H. t Broughton, near Malton Y^orks. T inr*r»ln Hosp. C. Bruerne, or Brueria, abb. . Oxford. Brune, or Brunham {see Nun- burnham). + Brunnesburg, or Bromburg Cheshire. Fran.(n.) Brusyard . ... Suffolk. A. t Bruton, abb. Somerset. H. Bruton . ... Somerset. A. t Buckenham, pr. , . . Norfolk. C. t Buckfast, abb. Devon. H. Buckingham Bucks. C. t Buckland, abb. Devon. A. (n.) . Buckland Minchin, pr. Somerset. Hosp. . Buckland Minchin . Somerset. H. Buckstead . . Sussex. C. * Buildwas, abb. Bullington {see Bollingtoii). Salop. B. (n.) . t Bungay (Bonna Gaie), pr. . Suffolk. 262 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. M. Burbach, or Eston, or Marl- borough Wilts. H. Burcester. Oxford. A. Burcester, pr. . . . Oxford. H. Burford . ... Oxford. + Burgh Castle Suffolk. H. Burghclere, H. Cross Hants. A. Burkley, pr. , now Burtlehouse (in the parish of Merlynch) Somerset. A. (canon- * Burnham, pr. Bucks. esses) Carm. . t Burnham Norton Norfolk. Burnham {see St. Mary de Pr^). A. * Burscough, pr. . . . Lancaster. Burshyard {see Brusyard). A. P. . Burstal Garth (cell to St. Martin d'Aley, Albemarle, Norm.) Yorks. H. (lep.) Burton Lazars Leicester. B. t Burton-on-Trent,or Modwenstow, abb. . ... Stafford. A.P. . Burwell (cell to St. Maria, Silvae Majoris, Bordeaux) Lincoln. B. * Bury St. Edmunds, abb. Suffolk. Franc. . Bury St. Edmunds . Suffolk. H. God's House, or St. John. H. t St. Nicholas. H. St. Peter. H. t St. Saviour. H vj L. OLCLIllCil. A. t Bushmead, pr. . , . Beds. A. t Butley, pr. ... Suffolk. C. * Byland, abb. Yorks. + Cadweli . ... Carmarthen. Caedeon . ... Monmouth. ENGLISH RELIGIOUS HOUSES 263 ORDER. HOUSE. COUNTY. + Caistor, or Dormundescastre 1 Northants. +(n.) . Calcaria, or Caelcacester . Yorks. Caldey {see Dogmael, St.) . Pembroke. C. * Calder, abb. Cumberland. A. Caldwell, pr. . . . Calendar {see Sulby). t Calke {see Repton). Beds. H. Calne, St. John Wilts. A. Calvvich, pr. ... Stafford. B. Cambridge, Monks' or Bucking- ham College (now Magdalen College) Cambridge. B.(n.) . * Cambridge, St. Radegund (now Jesus College) Cambridge. G. Cambridge, St. Edmund . Cambridge. Dom. . Cambridge Cambridge. Franc. . Cambridge Cambridge. Carm. . Cambridge Cambridge. A. (fs.) . Cambridge Cambridge. S. Cambridge Cambridge. B. (fs.) . Cambridge Cambridge. F.D. . Cambridge Cambridge. H. Cambridge, St. John Evangelist . Cambridgfe. + (n.) . Camestrune, or Camesterne Dorset. A. P. . Cammeringham (cell to Prem. abb. of Blanchland, Norm.) . Lincoln, A. (n.) . Campsey, pr. . . . Suffolk. B. (n.) . Cannington, pr. Somerset. A. (n \ ^diiunicign, or iviyncnen i- Canwell, pr. Canyngton ysee Cannington). otaiTora. + (n.) . Carbrook (aiterwards removed to i\ orioiK. Hosp. . Carbrook. Norfolk. Dom. . Cardiff . ... Glamorgan. Franc. . 1 v_/d.ruiii « ... vJfld.IIlUrg dli. Carm. . J v_/arain. . ... Cardigan {see Chertsey). Carham-on- Tweed {see Kirkham). vjitimorg du« A.P. T Cansbrooke (cell to Lyre [B.J, i\ orm. y ... 1. or vvignc. ^ariisicj ^ain., pr. . v^umucridiiu. Dom. v^ariisie • ... v^uinucridiiu. Franc. . v^driibic . ... H.(lep.) Carlisle, St. Nicholas Cumberland. A. Carmarthen, pr. . . . Carmarthen. Franc. . Carmarthen Carmarthen. ENGLISH RELIGIOUS HOUSES 265 HOUSE. COUNTY, * Carrow . Cars well (see Montacute). Norfolk A /\« • *Cartmel, pr. * Castleacre, pr. (originally cell to Lewes) . IN onoiK. cells : — Mendham burtoiK. Normansbury (Rain- ham). Norfolk Slevesholm, or Meth- wold . Norfolk. Stow . Norfolk. H. Castle Donington . Leicester. H. Catchburne Northumberland. B. (n.) . t Catesby . Northants. + Cathall . Herts. H. Catterick . Yorks. G. t Cattley . Lincoln. + (n.) . Catune Causton (Dunchurch) {see well). • Pipe- Staffs. B. * Cerne, abb. Dorset. A. t Chacombe, pr. Northants. A. P. . Charlton, near Uphaven (cell to L'Isle Dieu [P.]) . Wilts. A.P. . Charlton-on-Otmoore (cell to St. Ebrulf in Utica, Norm.) Oxford. H. (lep.) Chatham . Kent. B. (n.) . t Chatteris . Cambridgfe. + Chauce, or Charite . Sussex. Dom. . Chelmsford Essex. + Cheltenham Gloucester. B. t Chepstow Monmouth. B. t Chertsey, abb. cell : — Cardigan . Surrey. Cardigan. B. (n.) . Cheshunt, pr. Herts. 266 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. B. * Chester, St. Werburgh, abb. Cheshire. 11 Til T1 1 TT*11 cell : — llbre Island, or Hilbury Cheshire. B. (n.) . Cheshire, bt. Mary . Cheshire. Dom. . Chester . ... Cheshire. Franc. . Chester . ... Cheshire. Carm. . Chester . ... Cheshire. H. Chester, St. John Baptist . Cheshire. H. St. Giles. H. St. Michael. H. (lep.) Chesterfield, St. Leonard . Derby. H. St. John Baptist. Chetwode (see Nutley). + (n.) . Chewstoke, or St. Cross Somerset. Hosp. . Chibourn . ... Northumberland. Chich {see Osyth s, St.). Dom. . Chichester Sussex. Franc. . Chichester Sussex. + Chichester Sussex. H. (lep.) Chichester, St. James Sussex. H. St. Mary Magdalen. H. * St. Mary. G. * Chicksand Beds. + (n.) . Chille, or Chiltre Herts. A. Chipley (annexed to Clare). Suffolk. Hosp. . Chippenham Cambridge. A. Chirbury, pr. . . . Salop. + Cholsey . ... Berks. H. (lep.) Chosell . ... Norfolk. Chotes {see Croxden). A. * Christchurch, or Twyneham Hants. + Churchill. Devon. A. t Cirencester, abb. Gloucester. H. Cirencester, St. Thomas Gloucester. H. St. John the Evangelist. H. St. Laurence. ENGLISH RELIGIOUS HOUSES 267 ORDER. HOUSE. COUNTY. 1^1 Q h a1 /n OvfnrH A. P. Clnrp Sf- (reW tn Sf Martin des V./liCHi 1 IJo ^ X diloy • . . Cflrmarthpn A {fa \ v^idre . ... ounoiK. A P A. P. . Clatford (cell to Caux de Coleto, Norm.) . . r . Wilts. G. f daft<*rrot<* nr I vyid t L^i LV^f r' • • • Oxford. oomcrscc. r^lffn An r»f r^*» r\f Yorks house). B. (11.) . Clerkenwell, pr. . . . Middlesex. Clerkenwell {see London). H. Cleyhanger Devon, CI. Cliffe Ccein XXl^iXL. xixTTCwn ( C/7P fxT rf^fi 4*0 r*i 1 1 V^linorU i»lUIltd.CUlCy. + Clive, or Wenlesclive Worcester. TT rl. ^-/lotnaaie Herts. Vj t Cockersand, abb. (united to Py- **^^&/ • ... JutCLliy^CL^ LCI « Royston, Herts) . Suffolk. c. t Coerereshall, abb. Essex. A.P. . Cog'g's (cell to Fecamp, Norm.) . Oxford. C. (n.) . Cokehill, pr. • W^orccstcr. + Cokerham . Lancaster. A. t Cokesford, pr. . . . Norfolk. H. Cokesford Norfolk. Coket (see Alban's, St.). B. t Colchester, St. John, abb. . Essex. cells : — Bedemannesberg Essex. Snape Suffolk. Wickham Skeyth Suffolk. 268 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. A. ■^'Colchester, St. Botolph, pr. Essex. Cm. Colchester Essex. Franc. . Colchester Essex. H. (lep.) Colchester, St. Mary Magdalen . Essex. Cold Norton {see Norton, Cold). Colne, Earls {see Abingdon). C. t Combe, abb. Warwick. Temp. & Combe, Temple . , Somerset. Hosp. C. t Combermere, abb. . Radnor + Congar's Mon. Glamorgan. A. Conishead, pr. . . . Lancaster. + Constantine Cornwall. H. Cookham Surrey. A. (n.) . Cornworthy, pr. . . . Devon. A.P. . Corsham (cell to Caen [B.]) Wilts. H.(lep.) Cotes, near Rockingham . Northants. + Cottingham (transl. to Haltem- prise) . ... Yorks. Hosp. . Cove, with Bothemescombe Devon. A.P. . Covenham (cell to St. Karilefus [B.], Le Mans, afterwards to Kirkstead) Lincoln. B. t Coventry, Cath, pr. Warwick. Cath. . ■^Coventry, St. Anne, near . Warwick. Franc. . i Coventry Warwick. Carm. . t Coventry Warwick. H. Coventry, Bablake . Warwick. H. Grey Friars. H. Spon. H. St. John Baptist. P. * Coverham, abb. Yorks. Cowick {see Tavistock). A.P. . Cowick, or Cuich, near Exeter (cell to Bee [B.]) . Devon. ENGLISH RELIGIOUS HOUSES 269 ORDER. HOUSE. COUNTV. Oxford Hosp. Coxford (see Cokesford). A. (11.) . \ / Crabhouse, pr. Norfolk. Cranborne {see Tewkesbury). -}- Crawley . ... Bucks. Crayke . ... Yorks. A. 1 _ _ 1 _i_f_ ^ Creake, or Creyk, abb. Norfolk. H. Crediton . ... Devon. Temp. & Cressing, Temple . Essex. Hosp. A.P. . Cresswell, or Cares well (cell to Grandmont, Norm.) T T i? J Hereford. A. P. Cretmg, St. Olave (cell to Ijrrestem [o-J) burtolK. A.l . Uretmg, ot. iMary (cell to r>er- nay L^.j; 0 unuiiv. u n. v^ricKiauc . . . VV lilS. A P v^ruai>j oc. ^Ccii lu 1 iron iij. jj Chartres) I. of Wight. H. Crowmersh Oxford. C. *Croxden, abb. Stafford. P. t Croxton, abb. Leicester. cell : — Hornby Lancaster. H. Croydon . ... Surrey. B. * Croyland, or Crowland, abb. Lincoln. cell : — Freston . Lincoln. A.P. . Cumbermere (cell to Savigny [C.]) Cheshire. A. Cumbwell, pr. . . . Kent. Custhorpe {see Westacre). * Cwmhyre, abb. Radnor. t Cymmer, abb. Merioneth. Cyrus, St. (see Montacute). + Daeglesford, or Daylesford Gloucester. + Dacor . ... Cumberland. 270 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. Hosp. . uaiDy . ... Leicester. P wdiCj ur oLdiiicy JrdrKj ciuu. • Derby. A Derby. Dom. (n. ) T Dartford . ... Js.eni. n • • IVCllt, n. {i^p.} St IVTarv TVTti crHnlpn o t. XYictiy ivia^udicii. + . J_/drLIIlUUlil . . . j-/cvon. t Daventry, pr. Northants, B. (n.) . ^ Daving"ton ivent. A rV. LJcxvyy or JL/cWc, oc. . . Northampton. Deerhurst (^s6g Tewkesbury). R /n \ 15. (^n.j . ivc Id i icj or uc 1 idiis . . nercs. De la Pre (see Northampton). L/3.rm. 1 l^cllUlgU . - . . J_/CllUlg U. JT ld.ll. / x^ciixicy . ... n. JL/cIlVVdil . ... VyIiCoIiirc. A. t Denis, St., Southampton Hants. Dephig {see Thorney). B. (n.) . Derby, Knig s Mead, pr. Derby. Derby, St. James (see Bermond- sey). Dom. . Derby . ... Derby, T T H. Derby, bt. Helen Derby, T T H. St. Leonard. Derent (see Rochester). + Dereham, East iNorrolK, F. ^ Dereham, W'^est iNoriolK. T T /I \ H. (lep.) Devizes . ... Wilts. C. t Dieulacres, abb. Stafford. Temp. & Dimsley (Temple) . Herts. Hosp. T-Tr»cr\ f Dinp"lev . ... Northants. Hosp. . Dinmore . ... Hereford. A. P. . Docking- (cell to Ivry [B.], Norm.) Norfolk. Dodeling, or Dodelinch Somerset. ENGLISH RELIGIOUS HOUSES 271 ORDER, HOUSE. COUNTY. Dodford (see Hales Owen). A. Dodnash, pr. . , , Suffolk. B. Dogmael, St., abb. . Pembroke. cell : — t Caldey. Franc. . Doncaster Yorks, W.R. Carm. . Doncaster Yorks, W.R. H. Doncaster, St. James Yorks, W.R. H. St. Nicholas Yorks, W.R. H. Donington Leicester. M. Donnington, near Newbury Berks. H. Donnington, near Newbury Berks. A. * Dorchester, abb. Oxford. Franc. . Dorchester Dorset. H. Dorchester, St. John Baptist Dorset. C. * Dnrf* abb Hereford. C (n ) i-^ULlglClo • ... T nf l\T;in 1. ^1 ifXail. i-/over, oL. iviariin \see v_/anLer- bury, Christ Church). H. Dover, St. Mary Kent. H. (lep.) St. Bartholomew Kent. A. Drax, pr. . ... Yorks. A. (fs.) . Droitwich Worcester. H. Droitwich Worcester, Dudley {see Wenlock). C. T 1^ n n It f c \x! pW ci K H 1 J-/ UilJtVCo VV Cll, ctuu. . • . Devon. A. T Dnnmnw wv Essex. Di]nf> Wif- Uliol^i V/i L, 111 IXClLllC^lV^ \ocC' XxlC vaulx). + Dunscrofte Yorks. A. * Dunstable, pr. . . . Beds. Dom. . Dunstable Beds. H. Dunstable, St. Mary Magdalen . Beds. H. Dunstane, or Mere . Lincoln. Dunster (see Bath). Dunwich (see Eye). 272 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. Dom. . T Dunwich . ... ouiiolk. Franc. . Dunwich . ... oUuOIk. Hosp. . Dunwich . ... bUITOlk. T T H. Dunwich, Maison Dieu buiiolk. T T /I „ \ H. (lep.) t St. James. o r. t Dureford, abb. Sussex. 13. '^Durham Cath., pr. Durham. cells : — Coldingham ocotland. t Farne Island Northumberland. Finchale . Durham. *Jarrow Durham. * Lindistarne Northumberland. Lytham . Lancaster, Oxford, Durham Coll. . Oxford. Samford . Durham. t Stamford, St. Leonard Lincoln. * Monk Wearmouth Durham. Fjio"1** nr OpIp I ^pp Fo"lp\ P^irlts (~!rilnf ( ^pp Ablnorlnn^ XJ/di lo V^V^iii^^ loco xxlL/ill^ V^V^ll 7. * pochv ( <:pp Ao'cifVjn\ B. {n.) . nabcuurnj pr. . . . oUSbcX. Hitxhi. i-/ert3nain ^oet; jLycreiicini j. + Eastry . ... iveni. TJ rl. Katon . . . . Jjeas. + Ebbchester Durham. A. P. . Ecclesfield (cell to St. Wandrille [rJ.j, Kouen^ YOrKS, IN.K, TJ H. ^ Edingfton (Bonhommes) Wilts. A. P. bdith Weston (cell to rJocnerville 113. J, rvoueny Kutianu. Edwardston (j'^e Abingdon). Temp.& t Egle, or Eycle Lincoln. Hosp. P. * Egleston, abb. Yorks. + Elfleet, or Elflit, Southminster , 9 Kent. ENGLISH RELIGIOUS HOUSES 273 ORDER. no USE COUNTY. + Ellenfordinmer Wilts, or Berks. G. T Ellerton, pr. ... Yorks. Eilesham {see Ailesham). H. Elleshaugh . . . . Northumberland. A. P. . Eilingham (cell to bt. bauveur Le Vicomte [B.], Coutances) T T „ „ . ^ Hants. 1 Elmet, or Leeds Yorks. + nlmnam, JNortn JNoriolk. t Elreton . ... Yorks. i5. [n.) . t Elstow . ... Beds. D. . rLly L/atn., pr. . . Cambridge. cell : — Molycourt iNoriolK. rl. Ely, bt. John Cambridge. •LI rl. St. Mary Magfdalen. 1 -r Emmsay, or Emmesey Yorks. A r> A. 1 . Endeston, or Eynestawe (cell to bt. bever [B. j, JNorm.) . bomerset. Carth. . Epworth, or Axholme Lincoln. A. Erdbury, or Ardbury, pr. . Warwick. C. (n.) . Esholt, pr. ... Yorks. Eskdale (see Grosmont). M. Eston, or Burback, or Marl- borough Wilts. A. P. . Everdon (cell to Bernay [B.], Norm.) Northants. * Evesham, abb. Worcester. cells : — Alcester (formerly abb.) Warwick. Penwortham Lancaster. T T H. * Ewelme . ... Oxford. B. * Ewenny, pr. ... Glamorgan. Exeter, St. Nicholas, pr. Devon. Dom. . Exeter . ... Devon. Franc. . Exeter . ... Devon. H. Exeter, Bonvile Devon. H. God's HousQ, T 274 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. H. Exeter, St. Mary Magdalen . Devon. H. St Tohn Eycle (see Eg'le). B. t Eye, pr. (originally cell to Bernay) Suffolk. cell : — Dunwich . Suffolk. H. (lep.) Eye . ... Suffolk. B. Eynesham, abb. Oxford. B. (n.) . t Fairwell, pr. Stafford. Faith, St. (see Horsham). Farinprlnn ( ^pp Rpaiilieii^ X dl 1 ii £^ 11 \OC'C' X^V^CldllwUf. F^irlpiP'h nr Farlfv (^pp T.,pwps^ X ClllV^l^ll, \J L L. C*l 1V» y ^Ot'W- A^K^WK^JIa H. Farley . ... Beds. Farne Island {see Durham). B. t Faversham, abb. Kent. Pf1Jv<;fnwp ( ^pp Rnphfifpri A. t Felley, pr. Notts. A A. Ferriby (North), pr. (afite Xemp) Yorks. A. i . Field Dalling" (cell to Savigny [C], Norm.) Norfolk. * Finchale {see Durham). A. t Fineshed . ... Northants. Fiscarton {see Xhurgarton). Fisherton {see Salisbury). Fladbury . ... Worcester. FlflmsteaH nr X iciiiio vv^C4^^ , yj L 9 <• . . Herts. A T Flanpsford nr Hereford X X 1 V^l \-/l u. * Flpxlf^v abb Gloucester. cell • Reo-ill Somer<^pt k^VylllV/l OV^lf. A T P1 1 f r^Vi n fn irw 1 X 11 L'^iJciii 1 , \Ji- ' • • • Norfolk 1^ \Jl ICllV. A. {n,) . x'uXlou, ooulo mninam, pr. o UIIOlK. H. Flixton, or Carman's Spital Yorks, E.R. A. P. . Folkestone (cell to Lonlay, Sdez, [B.n.]). . . . Kent. c. * Ford, abb. , , , Devoq, ENGLISH RELIGIOUS HOUSES 275 \J 4\ LJ £v C\« HOUSE. COUNTY. G. t Fordham, pr. Cambridge. H. Fording'bridg'e Hants. C. Fors de Caritate, Wensleydale (translated to Jervaulx) . Yorks. B. (n.) . Fosse, pr. Lincoln. H. Foulsnape Yorks, W.R. C. Fountains, abb. Yorks. A. P. Frampton (cell to St. Stephen [B.], Caen) Dorset. Freston {see Croyland). Friar Magna (see Mayne). A. t Frithelstoke, pr. . . . Devon. + Frome . . Somerset. X 1 UCiCg c • • . ■ P T a nr»Q cf H Fvfield Berks. 4- Galmanho, near York Yorks. + Gare . ... Northumberland. c. t Garendon, abb. Leicester. + Gateshead Durham. H. Gateshead, St. Edmund Durham. H. Holy Trinity. A. Germans, St., pr. . . . Cornwall. H. Gild Martyn Cornwall. + (n.) . Gilling . ... York. A. *Gisburne, or Guisborough, pr. . York. cell : — Sarra Isle, or Scarthe . Yorks. B. * Glastonbury, abb. . Somerset. cells : — Greenore on Mendip . Somerset. Basselech, or Basil Monmouth. Lammona Cornwall. Sprawlesmede Somerset. H. * Glastonbury Somerset. Glenford Brigg , Lincoln. 276 ENGLISH MONASTIC LIFE ORDER. HOUSK. COUNTY. A t Gloucester, St. Oswald Gloucester. * (jrloucester, bt. Peter, abb. . Gloucester. cells : — ^ Bromfield balop. fciWenny Glamorgan. TT C J Oj-/^ ill Hereford, bt. Guthlac Hereford. J. TT" "1 _1 T Kilpeck Hereford. * Stanley bt. Leonard . Gloucester. Dom. . ^ Gloucester Gloucester. Franc. . Gloucester Gloucester. Carm. . Gloucester Gloucester. ti. Gloucester, St. Bartholomew Gloucester. tj o. St. Mary Magfdalen. IT O J T bt. James. H. (lep.) o j_ TV >r J bt. Margaret. Godsfield (see Baddesley). B. (n.) . t Godstow, pr. . . . Oxford. A "D ix.r. Goldclift (cell to Bee [p.]) . TV /r _ „ i 1 Monmouth. A. (n.) . T Gormg, pr. ... Oxford. A. (ts.) . Gorleston buttolk. T T /I \ H. (lep.) Gorleston Suffolk. Hosp. . Gosford (Kidlington) Oxford. C. (n.) . Goykwell, or Gowkeswell, pr. Lincoln. A / \ A. (n.) . t Grace Dieu, Belton, pr. Leicester. C. Grace Dieu, abb. Monmouth. Hosp. . Grafton . ... Warwick. A. Grafton Regis (Hermitage) Northants. Franc. . Grantham Lincoln. Temp. . Grantham . . Lincoln. H. Great Hobbesse, or Hautbois Norfolk. H. Greatham Durham. Cru. Great Waltham Essex. C. (n.) . Greenfield, pr. . . . Lincoln. Hosp. . Greenham Berks. Greenore on Mendip (see Glaston- bury). ENGLISH RELIGIOUS HOUSES 277 ORDER. HOUSE. COUNTY. Franc. . Greenwich Kent. + (n.) . Grendale . ... Yorks. A. t Gresle)', pr. ... Derby. B. (n.) . Grimsby . ... Lincoln. Franc. . Grimsby . ... Lincoln. A. (fs.) . Grimsby . ... Lincoln. + Gronant . . . . Flint. B. t Grosmont, pr. (originally A.P., cell to Grandmont, Norm.) Yorks, N.R. A P Grovebury, or De la Grove (cell to Fontevrault [B.]) Beds. Guildford {see Langley). + Guignes, or Gyones Northumberland. Guisborough {see Gisburne). Hackness {see Whitby). + Hadleigh . ... Suffolk. A.P. . Hagham, or Hayham (cell to St. Sever [B.], Coutances) . Lincoln. A.P. . Haghe, or Howghe on the Mount (cell to St. Maria de Voto [A.], Cherbourg) Lincoln. P. Hagneby, abb. Lincoln. P. * Hales Owen, abb. . Worcester. cell : — Dodford . Worcester. B. (n.) . Haliwell, or Holywell, London, pr. Middlesex. Temp.& Halston . ... Salop. Hosp. A. Haltemprise, pr. . . . Yorks. B. (n.) . Halystone, or Holystone, pr. Northumberland. Halywell on Watling St. {see Rocester). A.P. . fHamble ([C], cell to Tiron, Chartres) Hants. + Hambury Worcester. Hamme . ... Berks. 278 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. C. (n.) . Hampole, pr. . . . Yorks. Hosp. . Hampton Middlesex. Handbury Stafford. B. (n.) . Handale . ... Yorks. + Hanslope, or Gare . Bucks. H. (lep.) * Harbledown Kent. A. ^ Hardham, pr. . . . Sussex. H. (lep.) Hardwick Norfolk. Hosp. . Hardwyke Beds. A. (n.) . Harrold, pr. . . . Beds. A. t Hartland, abb. Devon. Frsnc. Hflftlfnonl Durham + (n ) Hartlepool Durham, A P [B.], Rouen) Middlesex A. (n.) . t Harwood, pr. . Beds. A. Haselburg" Somerset. C. Haselden in Rodmarton (removed to Kings wood) . Gloucester. A. t Hastings, pr. . . . Sussex. B. t Hatfield Regis, Broadoak, pr. . Essex. t Hatfield Peverel (see Alban's, St.) A. * Haughmond, abb. . Salop. cell : — Ronton, or Mundene Stafford. Franc. . Haverford East Pembroke, A. t Haverfordwest, pr. Pembroke. Dom. . Haverfordwest Pembroke, Ho vprVinlmf nr X X d V v^i iiv^iiiivi/, * * * * Linroln X VV O Lvli loC'C' X X CAIO L Wi-Ay . c. ^ Hayles, abb. Gloucester. A. p. . Hay ling- (cell to jumiee^es fB.l, Norm.) Hants. Heacham, or Hitcham {see Lewes) B. (n.) . Hedingham, Castle, pr. Essex. H. (lep.) Hedon, or Newton, St. Sepulchre Yorks, E.R. ENGLISH RELIGIOUS HOUSES 279 ORDER. HOUSE. COUNTY. A. Helagh Park, pr. . . . Yorks. CI. Helen, St., pr. . . . I. of Wight. H. Helston . ... Cornwall. A. Hempton, pr. Norfolk. H. t Henley . ... Warwick. Henton (see Hinton). B. (n.) . Henwood, pr. . . . Warwick. Hepp (see Shap). + Hereford . ... Hereford. Dom. . t Hereford . ... Hereford. Franc. . Hereford . ... Hereford. H. Hereford, St. Anthony Hereford. H. St. Ethelbert H. (lep.) St. Giles. H. St. John. H. St. Thomas. H. Heringby Norfolk. A. Heringfleet, pr. . . . Suffolk. A. t Heringham, pr. . . . Sussex. Hertford {see Alban s, St.). H. (lep.) Herting , ... Sussex. Hertland (see Hartland). Hether (see Hither). Carth. . Hethorn T>orus Dpi /rpmnv'fd tn Hinton) . . . . Gloucester, C. (n.) . t Hevening, or Heyninges, pr. Lincoln. Heveringland, or Mountjoy {see Wymondham). A. * Hexham, pr. . . , Northumberland. cell : — Ovingham Northumberland. H. (lep.) Hexham, St. Giles . Northumberland. H. The Spittle Northumberland. Heyninges {see Hevening). H. Heytesbury Wilts. A. t Hickling, pr. . . . Norfolk. 28o ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. Higham, or Hegham (see Lille- church). — H. t Higham Ferrers Hilbre Island, near Birkenhead, or Hilbury (see Chester). Northants. B. (n.) . T T • 1*1 1 Hinchinbrook, pr. . Hunts. A.P. Hinckley (cell to Lyre [B. J, Norm. ) Leicester. Carth. . * Hinton (Locus Dei) Hitcham (see Lewes). Somerset. G. Hitchin, or Newbigging, pr. Herts. Carm. . t Hitchin . ... Herts. + Hithe . ... Kent. H. (lep.) Hithe . ... Kent. H. Hithe, St. Andrew . Kent. Hosp. . T T • J.1 T T j_t _ Hither, or Hether . Leicester. H. HocklifFe, or Hoccliffe Beds. H. (lep.) Hoddesdon Herts. Hosp. . Hogshaw Bucks. H. Holbeach Lincoln. B. Holland, pr. . . . Lancaster, G. Holland Brigge, pr. Lincoln. C. * Holm Cultram, abb. Holme (see Montacute). Cumberland. + Holmes, near Portbury Somerset. H. (lep.) Honiton . ... Devon. A.P. Hooe (cell to Bee [B.]) Horewell (see Stoneleigh). Horkesley (see Thetford). Hornby (see Croxton). Sussex. A.H. . Hornchurch, or Havering (cell to de Monte Jovis, Savoy) . Essex. H. t Horning . ... JNorrolk. -f Horningsea Cambridge. B. t Horsham, St. Faith, pr. Norfolk. + B.(n.) Horsley . . . Surrey. ENGLISH RELIGIOUS HOUSES 281 ORDER. HOUSE. COUNTY. A. P. . Horsley, or Horkesley (cell to Troarn [B.], Norm.) Gloucester. A. P. . Horstead (cell to nuns of Caen) . Norfolk, Horton {see Sherborne). Horton, Monks (see Lewes). M. Hounslow Middlesex. Hoxne (see Norwich Cath., pr.). Carth. . Hull (Kingston-on-) Yorks, E. R. Dom. . Hull . ... Yorks, E.R. Carm. . Hull . ... Yorks, E.R. A. (fs.). Hull . ... Yorks, E.R. H. Hull, God's House. H. Grigg's. H. Mariner's. H. Pole's. H. Selby's. Hulme (see Benet's, St., of). Carm. . * Hulne (Alnwick) Northumberland C. t Hulton, abb. Stafford. B. Humberston, or Hunston, abb. . Lincoln. H. Hungerford, St. John Baptist Berks. H. (lep.) St. Lawrence. Hunston (see Humberston). A. Huntingdon, pr. . . . Huntingdon. A. (fs.). Huntingdon Huntingdon. H. (lep.) Huntingdon, St. Margaret Huntingdon. H. St. John Baptist . Huntingdon. Hurley (see Westminster). B. fHyde, or Newminster, Win- chester, abb. Hants. Hyrst in Axholme (see Nostell). + Icanhoc . ... Lincoln. A.P. . Ickham . ... Lincoln. 282 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. B. (n.) . Ickling"ton Cambridge. Ilbre Island (see ChesLer). Dom. . Ilchester . ... Somerset. H. Ilchester . ... Somerset. H. (lep.) Ilford . ... Essex. + Indio . ... Devon. M. Ing"ham, pr. Norfolk. A. P. . Ipplepen (cell to St. Pierre, Ful- gers, Brit.) Devon. A. t Ipswich, Holy Trinity, pr. . Suffolk. A. t Ipswich, St. Peter, pr. Suffolk. Dom. . t Ipswich . ... Suffolk. Franc. . t Ipswich . ... Suffolk. Carm. f Trmwirh Suffolk. H npn n. [^iGp.) T f^C \TI71 r* ri IvT Q f*\7 IV^ tJ OTl 1 All ipbWlUll, O t. iVldry i>iclgU<:tiCll . Suffolk o L. J amcs. P (n ) Trfnrfl r>r Lincoln. A. P. tus, near Dol, Brit.) Cambridge. + Ithancaester Essex. Ives, bt. [see Ramsey). B. (n.) . t Ivinghoe, pr. , , . Bucks. A. t Ivychurch, pr. . . . Wilts. A. Ixworth, pr. ... Suffolk. t Jarrow {see Durham). + Jerring . ... Sussex. C. * Jervaulx, or Jorvaulx, abb. Yorks. H. Jesmond . ... Northumberland. C. (n.) . Keldholme, Kirkby Moorside, pr. Yorks. + Kempsey . ... Worcester. A. t Kenil worth, abb. Warwick. cell : — Brooke Rutland. ENGLISH RELIGIOUS HOUSES 283 ORDER. HOUSE. IN 1 Y* B. Kersey, pr. . . Suffolk. X^WlOAJUll X^V^ll UVylJ / . A. T Kpvnsham ahh + Kidderminster, or Sture . Worcester. Kidwelly {see Sherborne). B. (n.) . Kilburn, pr. . . Middlesex. Cru. Kildale . ... Yorks, N.R. H. Killinp*wnldp"rnvp AmAAlllJCr VV yj ^KJLCL I V./ V . • * Yorks E R 1 JviipcuK \!see vjiouccsLcr ). D. \U.) . iviij^LUii, pr. . V VV Ilia* IDom« . jving a j-f^cfAr TCirlcbv IVInnlc*; I^pp \Innk** Ivirhv k A. * Kirkham, pr. Yorks. C. (n.) . t Kirklees, pr. Yorks. C. * Kirkstall, abb. Yorks. C. t Kirksted, abb. Lincoln. M. t Knaresborougfh Yorks, W. R. H. Knightsbridge Middlesex. A. Kyme, pr. ... Middlesex. t Kyme, South, pr. . Lincoln. + Kynemark, St. . . . Monmouth. + (n.) . Kynewood. H. Kypier, St. Giles Northumberland. A. (n.) . * Lacock, abb. Wilts. B. (n.) . Lambley-on-Tyne, pr. Northumberland. H. Lambourn Berks. Lammona {see Glastonbury). Dom. . Lancaster , Lancaster. 284 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. Franc. . Lancaster Lancaster. A. P. . Lancaster (cell to St. Martin of S^ez[B.]) Lancaster. H. Lancaster Lancaster. A. ^ Lanercost, pr. . . . Cumberland. P. * Langdon, abb. Kent. H. (lep.) Langeport Somerset. B. (n.) . Langley, pr. ... Leicester. P. t Langley, abb. Norfolk. ■^Langley, King's {see King's Langley). Dom. . Langley by Guildford Surrey. H. Langriph . . . Lancaster. Langton Maltravers {see Wiches- wood). H. Langwade . . . Norfolk. A. t Lantony, New, pr. . Gloucester. A. P. . Lapley, or Lappele (cell to St. Stafford. Remigius, Rheims) Lastingham {see Whitby). A. t Latton, pr. ... Essex. A. t Launceston, pr. . . . Cornwall. + Launceston Cornwall. H. (lep.) Launceston Cornwall. A. Launde, or Landa, abb. Leicester. P. Lavenden, abb. Bucks. Lavenestre {see Lyminster). H. Lawardyn Pembroke. H. Lechlade . ... Gloucester. H. Ledbury . ... Hereford. A. Leeds, pr. ... Kent. Leeds {see Elmet). t Lees {see Leighs). Lees, St. Michael {see Roucester). C. (n.) . T Legbourne, pr. . . . Lincoln. ENGLISH RELIGIOUS HOUSES 285 ORDER. HOUSE. COUNTY. A. Leicester, St. Mary de Pre, abb. Leicester. Dom. . Leicester . ... Leicester. Franc. . Leicester . ... Leicester. A. (fs.). Leicester . ... Leicester. S. Leicester . ... Leicester. H. Leicester, St. John . Leicester. H. St. Ursula. H. (lep.) St. Leonard. A. t Leighs, pr. ... Essex. P. * Leiston, abb. Suffolk. CI. t Lenton, pr. ... Notts. CI. cells : — Kershall . Lancaster. Roche Notts. Carm. . Lenton . ... Notts. H. Lenton, St. Antony's Notts. Leominster (see Reading). Leominster (see Lyminster). A. t Lesnes, abb. Kent. A. P. . Lessingham (cell to Bee [B.]) Norfolk. A. Letheringham, pr. . Suffolk. H. Leverington Cambridge. CI. * Lewes, pr. ... Sussex. cells : — Farley Wilts. Hitcham . Norfolk. t Monks Horton . Kent. Prittlewell Essex. Stanesgate Essex. Tickford . Bucks. Franc. . Lewes . ... Sussex. H. Lewes, St. James . Sussex. H. St. Nicholas. A.P. . Lewisham (cell to St. Peter, Ghent) Kent. Franc. . t Lichfield . ... Stafford. H. t Lichfield, St. John . Stafford. 286 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. T T 11 l<^r»V»n fr>Vi T-IicrV»cim r^t" Kent A /x. i^uiesnaii, auo. Salop. A P j- X--iers [B.l) Warwick. A.P. . t Monks Tofte, or Tofte (cell to Preaux [B.], Norm.) Norfolk. Monks Risborough {see Canter- bury). A.P. Monkton Winterbourne (cell to Cluny) . ... Dorset. B. t Monmouth, pr. Monmouth. H. Monmouth, Holy Trinity . Monmouth. H. St. John. CI. t Montacute, pr. . . . Somerset. cells : — Carswell . Devon. Clifford . Hereford. Cyrus, St. Cornwall. Holme Dorset. Malpas . Monmouth. 292 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. Morfield, or Morville {see Shrews- bury). + Morelynch, or Poledon Hill Somerset. H. Morpeth . . , . Northumberland. A. ^' Mottisfont, pr. Hants. Carth. . Mountgrace Yorks, N.R. Mountjoy, or Heveringland (see Wymondham). Hosp. . Mount St. John Yorks. Mount St. Michael {see Michael) B. * Muchelney, abb. Somerset. A.P. . Muckleford (cell to Tiron [B.], Chartres) Dorset. iviuicuroKj ur iviiiiL)ruuK.e \see BeauHeu-Moddry, St. Alban's). Munkland {see Monken Lane). Muttlinden {see Modenden), H. Nantwich, St. Laurence Cheshire. H. St. Nicholas. C. * Neath, abb. Glamorgan. B. Neots, St., or Eynesbury, pr. Hunts. B. (n.) . Neseham, pr. . . . Northumberland. C. ^Netley, Letley, or Edwardstow, abb. . ... Hants. P. Neubo, abb. Lincoln. Franc. . t Newark . ... Notts. A. (fs.). Newark . ... Notts. H. Newark, St. Leonard Notts. H. The Spital Notts. Newark by Guildford (^^^ Aldbury). Newbigging {see Hitchin). A. t Newburgh, pr. Yorks. H. Newbury . ... Berks. H. (lep.) St. Mary Magdalen. ENGLISH RELIGIOUS HOUSES 293 ORDER. HOUSE. COUNTY. B. (n.) . Newcastle-on-Tyne, or Monk- chester, pr. . . . Northumberland. Dom. . Newcastle-on-Tyne Northumberland. Franc. . Newcastle-on-Tyne Northumberland. L/arm. . t Newcastle-on-Tyne Northumberland. A. (fs.). Newcastle-on-Tyne Northumberland. Q Newcastle-on-Tyne Northumberland. T T H. Newcastle-on-Tyne — Northumberland TT 0. St. Margaret. T T H. St. Mary the Virgin. H. St. Mary Magdalen. H. Maison Dieu. H. Brigham's. H. St. Catherine, or Thorne- ton's. Dom. . Newcastle-under-Lyme Stafford. C. Newenham by Axminster, abb. . Devon. + Newent, or Newenton (cell to Corneilles) Gloucester. P. Newhouse, abb. Lincoln. + (n.) . Newington Kent. H. Newington, Our Lady and St. Catherine Surrey. Hosp. . Newland . ... Yorks. C. t Newminster, abb. . Northumberland. A. Newnham, pr. . . . Beds. C. Newnham, abb. Devon. A. P. Newnton Longucville (cell to Longueville [CI.], Norm.) JjUCkS. iMC-WUiJll.. • . . Npwi v irf" ( ^pp T'lpWfnrH^ H. Newport, or Birchanger H. Essex. H. (lep.) Newport, near Launcestoii Cornwall. H. Newport Pagnell, St. John . Bucks. H. St. Margaret. 294 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. H. AT J 11 AT TT •it Newport Pagnell, New Hospital. Bucks. New Rumney (see Rumney). Temp. . Newsam Temple Yorks. A. Newstead (by Stamford), pr. Lincoln. G. t Newstead (in Lindsey) Lincoln. A. * Newstead, in Sherwood, pr. Notts. H. Newton, St. Mary Magdalen Yorks, E.R. A. Nocton, pr. Lincoln. Normansbury (see Castleacre). H. Northallerton, St. James Yorks. H. Maison Dieu. CI. Northampton, St. Andrew, pr. . Northants. CI. (n.). •AT (1 1 1 "T^ / T Northampton, De la Pre, pr. Northants. A. t Northampton, St. James, abb. . Northants. Dom. . t Northampton Northants. Franc. . Northampton Northants. Carm. . Northampton Northants. A. (fs.). Northampton Northants. H. t Northampton, St. David and Holy Trinity Northants. H. t St. John Baptist. H. (lep.) St. Leonard. H. St. Thomas. A. Norton, pr . . . Cheshire. H. Norton . ... Yorks. A. Norton, or Cold, pr. Oxford. B. * Norwich Cath., pr. . Norfolk. cells : — Aldeby Norfolk. Hoxne Suffolk. * Lynn Norfolk. Norwich, St. Leonard . Norfolk. Yarmouth Norfolk. Dom. . * Norwich . ... Norfolk. Franc. . Norwich . Norfolk. Carm. . Norwich . ... Norfolk. ENGLISH RELIGIOUS HOUSES 295 ORDER. HOUafc,. CLIUM 1 Y* A. (fs.) . Norwich . ... Norfolk. P.F. . Norwich . . , . Norfolk. S. Norwich . ... Norfolk. H. Norwich, St. Paul . Norfolk. H. St. Giles, H. God's House. H. Hydlebrond's Spittle. H (leo.) St. Mary Mag"dalen. H. Norman's. H n . St. Saviour, H. (Icp.) Without St. Austin's gate. H. (lep.) Without Fibriggate, or Magdalen gate. Without Nedham, or St Stpnhpn's P"atp H Heo ) VVILIIUUL VVCsLWyK, Ul St. Benet's gate. A At • ■f Nn^fpll nr Yorks. LcUs . — rjauiuurgii . . i\ VJl Lll U 111 UCi lAllU. \ Dreuon . . iiyraL) 111 rvxnunTic . T inr>r»ln OLUKCoKirKj Ur OLUW- kirk Yorks. Tockwith Yorks. Widkirk . Yorks. Franc. . Nottingham Notts. Carm. , Nottingham Notts. H. Nottingham, St, John Notts. H. St, Leonard. H. Plumtree. C. (n.) . Nunappleton, pr. . . . Yorks. B.(n.) . Nunburnholme, pr. Yorks. C.(n.) . Nuncoton, pr. . . . Lincoln. B. (n.) . t Nuneaton, pr. . . . Warwick. 296 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. B. (n.) . Nunkelingf, or Chilling, pr. Yorks. B. (n.) . t Nunmonkton, pr. . . . Yorks. Nunnaminster {see Winchester). Nun Ormesby {see Ormesby). Nunthorpe {see Basedale). A. ^ JNutley, abb. Bucks. cells : — Chetwode Bucks. Sheringham Norfolk. + Nyot . ... Cornwall. H. Oakham . ... Rutland. + H. . Oceleir . ... Beds. A.P. . Ocle Livers', or Lyre Ocle (cell to Lyre [B.], Norm.) Hereford. A. P. . OkeboLirn (cell to Bee [B.]). Wilts. B. Olave's, St. ... Suffolk. Oldbury {see Poles worth). A. t Olveston, or Owston, abb. Leicester, A. Orford . ... Suffolk. H. Orford, St. Leonard Suffolk. G. Ormesby, or Nun Ormesby, pr. . Lincoln. A. t Osney, abb. Oxford. H. Ospring, Maison Dieu , . Kent. Hosp. . Ossington Notts. + Oswestry Salop. A. t Osyth's, St., or Chich, abb. Essex. cell : — Blythburgh Suffolk. H. dep.) Otford . ... Kent. P. WtlJCllli 111 1 1 rtll311«lll 1 tldllol. LU Bayham) Sussex. H. (lep.) Otteley . ... Yorks. A.P. . Otterton, or Otterington (cell to Mont S. Michel [B.], Norm.) . Devon. Oundle . ... Northants. Ovingham {see Hexham). ENGLISH RELIGIOUS HOUSES 297 ORDER. HOUSE. COUNTY. G. Oving-ham, or Overton, pr. Yorks. Owston (see Olveston). + Oxenford . ... Surrey. A. * Oxford, or Frideswide's, pr. Oxford. B. t Oxford, Canterbury College (part of Christ Church) Oxford. B. t Oxford, Durham College (now Trinity) Oxford. B. t Oxford, Gloucester Hall (now Worcester) Oxford. A. Oxford, St. Mary's College Oxford. C. Oxford, St. Bernard's College . Oxford. Dom. . Oxford . ... Oxford. Franc. . Oxford . ... Oxford. Carm. . Oxford . ... Oxford. A. (fs.) . Oxford . ... Oxford. Cru. . Oxford . ... Oxford. S. Oxford . ... Oxford. + Oxford, St. Aldate . Oxford. H. Oxford, St. Bartholomew . Oxford. H. St. John. Oxney {see Peterborough). Oxney (see Barlings). + Padstow . ... Cornwall. A.P. . Panfield (cell to St. Stephen [B. ], Caen) . ... Essex. Parndon, Great (translated to Beeleigh). + Peakirk . Northants. + Peartan . ... Lincohi. Pembroke {see Alban's, St.). B. t Penmon, pr. ... Anglesey. 4- Penrhys . ... Glamorgan. A. (fs.). Penrith . ... Cumberland. A. t Pentney, pr. ... Norfolk. cell ; — t Wormgay Norfolk. 298 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. Penwortham {see Evesham). B. * Pershore, abb. Worcester. B. Peterborough, abb. Northants. cell ; — Oxney Northants. H. Peterborough, St. Leonard Northants. H. * St. Thomas. Peterstone {see Walsingham). + Petrockstovv, or Padstow . Devon. H. Pevensey, St. John Baptist. Sussex. H. Pickering Yorks. B. t Pille, pr. . . . . Pembroke. Pilton {see Malmesbury). H. (lep.) Pilton . ... Devon. B. (n.) . t Pinley, pr. ... Warwick. c: t Pipewell, abb. Northants. cell :— Causton (Dunchurch) . Warwick. H. Pleydone . ... Sussex, Franc. . Plymouth Devon. Carm. . Plymouth . ... Devon. H. (lep.) Plymouth Devon. A. P. . t Plympton, pr. . . . Devon. cells : — St. Anthony m Roseland Cornwall. St. Mary de Marsh Devon. H. (lep.) Plympton Devon. Poling {see Arundel). B. (n.) . t Polesworth, abb. Warwick. cell : — Oldbury Warwick. B. (n.) . Polslo, or Polleshoo Dorset. A. P. . Ponington (cell to Bee) Devon. CI. Pontefract, pr. . . . Yorks, W.R. Dom. . Pontefract Yorks, W.R. Franc. . Pontefract Yorks, W.R. Carm. . Pontefract Yorks, W.R. H. Pontefract, St. Mary . . , Yorks, W.R. ENGLISH RELIGIOUS HOUSES 299 ORDER. HOUSE. COUNTY. H Vnrk<; W R loiivs, vv. rv. TT H. bt. iNicnolas. 11. Knowles. + Poole . ... Dorset. T T liosp. . T roling^ . ... Sussex. A A. t Porchester, pr. (removed to South- wick) . . • • T-Tunfc jnaiiia. n . . 1 L (Jl LoIiliJUlllj V-ICU » llULlaC . . A Pr»i 1 o"V»l A\r rw 1 IJUglllCVj i""^ • • • • Rprk<; A P /V. 1 . . I ovingion (Cell lu idcc 1 -d. Preen, or Preone (^see Wenlock). Franc. . Preston . ... Lancaster. H. Preston . ... Lancaster. CI. Preston Capes (translated to xJ cL\ CULl y f . • . ^Ti^fl"!! Q tn /^f 1 1\ OrLilAlIipLOll. T T 11. 1 ucKesnaii . « . is.enc. Cj. Pulton, pr. ... Wilts. Pulton (see Dieulacres). B. Pyling- (see Cockersand). t Pylle, or Pulle (formerly cell to oi. JL/Oguiaei^ « . . Pembroke. A. Pynham, pr. Sussex. C. * Quarr, abb. L of Wight. Hosp. . Quenington Gloucester. H. (lep.) Racheness in Southacre Norfolk. P. * Radegund, St. . . . Kent. Radford (see Wirksop). C. Radmore in Cannock Chase (trans, to Stoneleigh) . ocanora. B. t Ramsey, abb. Hunts. cells : — Ives, St. . Hunts. Modney . Norfolk. Ratlinghope {see Wigmore). 3O0 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. A. Raunton . ... Staffs. A.P. . t Ravendale (cell to Beauport [P.], Brit.) . ... Lincoln. A. Ravenston, pr. Bucks. B. * Reading, abb. Berks. cell : — * Leominster Hereford. Franc. . t Reading . ... Berks. H. * Reading, St. Laurence Berks. H. St. John. H. (lep.) St. Mary Magdalen. + Readingham Sussex. + Reculver . ... Kent. + Redbridge, or Redford Redburn {see Alban's, St.). Hants. B. (n.) . t Redlingfield, pr. . . . Suffolk. Regill {see Flexley) . Somerset. B. (n.) . Remsted, pr. . . . Sussex. A. * Repton, or Repingdon, pr. . Derby. cell : — t Calke Derby. C. t Revesby, abb. Lincoln. C. Rewley, abb. Oxford. A. Reigate, pr. ... Surrey. Dom. . Rhuddlan Flint. H. Rhuddlan , Flint. Tei"np.& Ribston . ... Yorks. Hosp. Richmond, St. Martin {see York, St. Mary). Franc. . t Richmond Yorks, N.R. Franc. . Richmond Surrey. + Richmond Yorks. H. Richmond, St. Nicholas Yorks. C. * Rievaulx, or Rievalle, abb. Yorks. cell : — Dunscroft-in-Hatfield . j Yorks. H. (lep.) Ripon, St. Mary Magdalen . Yorks. ENGLISH RELIGIOUS HOUSES 301 ORDER. HOUSE. COUNTY. T T H. Kipon, ot. jonn rsaptisi. Yorks. H. t St. Anne. H. St. John. C. * Robertsbridge, abb. Sussex. A. Rocester, abb. Staiiord. cells : — Halywell on Watling otreet Warwick. Lees, St. Michael . otanora. * Roche, or De Rupe in Maltby, abb. Yorks. Roche {see Lenton). B. * Rochester Cath., pr. Kent. cells : — Darenth . Kent. Felixstowe Suffolk. H. t Rochester, St. Bartholomew, Eastgate Kent. Hosp. . Rockley (Temple) . Wilts. Rombergh {see St. Benet's, Hulme). H. (lep.) Romney . ... i\.ent. A. Jr. Romney, New (cell to Pontigny) . Kent. B. (n.) . ■'^ Romsey, abb. Hants. A. t Ronton, pr. ... Stafford. B. (n.) . t Rosedale, pr. . . . Yorks. Temp.& Rothley . ... Leicester. Hosp. A.P. . Rotherfield (cell to St. Denis [B.], France) Sussex. A. (n.) . t Rothwell, pr. . . . Northants. Ronton, or Mundene {see Haugh- mond). A.H. . Rouncevall, St. Mary, near Char- ing Cross (cell to Rouncevall, Navarre) Middlesex. A. Royston, pr. . . . Herts. H. Royston, St. Nicholas Herts. H. St. John and St. James, 302 ENGLISH MONASTIC LIFE HOUSE. COUNTY. C. t Ruflford, abb. Notts. A. P. . Ruislip (cell to Bee [B.]) . Middlesex. Runcorn (see Norton). C. Rushen, abb. I. of Man. B. (n.) . t Rusper, pr. ... Sussex. L^arm. . Kutnin . ... Denbigh. A. (fs.) . TRye . , . . Sussex. H. Rye . ... Sussex. St., or Saint (^s€6 UTtdef olpJici- hetical order). Saintoft {see York, St. Mary). Franc. . Salisbury. Wilts. Dom. . Salisbury, Fisherton Wilts. H. Salisbury, Holy Trinity Wilts. H. t Harnham. H. St. John. H. St. Nicholas. + Saltash . ... Cornwall. C. * Salley, or Savvley, abb. Yorks. Samford {see Durham), Sandford {see Cowley), A. Sandleford Berks. H. Sandon . ... Surrey. B. t Sandwell, pr. . . . Stafford. Carm. . Sandwich Kent. Sandwich Kent. H. ^ Sandwich, St. Bartholomew Kent. H. St. Thomas. 4- Sapalanda . . . Hants. Sarra Isle, or Scarthe {see Gis- burne). + Sawbridgworth . , Herts. c. Sawtry, abb. Hunts. Carm. , Scarborough Yorks, N.R. ENGLISH RELIGIOUS HOUSES 303 ORDER. HOUSE. COUNTY. Dom. . Scarborough Yorks, N.R. Franc. . Scarborough Yorks, N.R. A. (fs.). Scarborough Yorks, N.R. H. t Scarborough, St. Thomas . Yorks, N.R. H. St. Nicholas. Scilly {see Tavistock). H. Seaford . ... Sussex. Sedberbrook {see South Weald). A. t Selborne, pr. . . . Hants. B. Selby, abb. Yorks. cell :— Snaith Yorks. A. P. . Sele, or Beeding (cell to St. Florent [B.], Saumur) . Sussex, Selwood {see Witham). H. (lep.) Selwood . ... Somerset. G. Sempringham, pr. . . . Lincoln. B. (11.) . t Seton, pr. Gumberland. H. Sevenoaks, St. John Baptist Kent. C. (n.) . t Sewardesley, pr. Northants. B. (n.) . t Shaftesbury, pr. Dorset. H. Shaftesbury Dorset. P. * Shap, or Hepp, abb. Westmoreland. + Shapwick Dorset. A. Shelford, pr. . . . Notts. Garth. . Shene . ... Surrey. Hosp. . Shengay . ... Cambridge. B.(n.) . Sheppey (Minster in), abb. . Kent. B. * Sherborne, abb. Dorset. cells : — Horton . Dorset. Kidwelly . Carmarthen. H. Sherborne . . Dorset. H. * Sherborne, St. John Dorset. A.P. . * Sherborne, West, or Monks (cell to St. Vigor, Cerisy) Hants. H. dep.) Sherburn . Durham, 304 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. H. Sherburn, St. Mary Magdalen . Sheringham {see Nutley). Yorks. Carm. . t Shoreham, New Sussex. H. Shoreham Sussex. G. t Shouldham, pr. . . . Norfolk. B. Shrewsbury, abb. . Salop. cell : — Morfield . Salop. Dom. . Shrewsbury Salop. Franc. . t Shrewsbury Salop. A. (fs.). Shrewsbury . . Salop. H. Shrewsbury, St. Mary Salop. H. St. Giles. H. St. John Baptist. J IT A.. t Shulbrede (Wolinchmere), pr. Sussex. C. Suffolk. A.P. . Sidmouth (cell to Mont St. Michel [B.], Norm.) Devon. Sinninpfthwaite, or Senniuii- thwaite Yorks. Sion (see Syon). G. Sixhill . ... Lincoln. Hosp. . Skirbeke . ... Lincoln. Hosp. . Slebach . . . . Slevesholme, or Methwold (see Castleacre). Snaith (see Selby). Snape {see Colchester, St. John). Pembroke. A. Snede, or Snet (translated to Chirbury) Salop, B. Snetteshall, pr. . . . Snitterley {see Blakeney). Bucks. + Soham . ... Cambridge. A.P. . Sompting Sussex. + Sompting Sussex. B. (n.) . Sopwell, pr, 7 5 Herts, ENGLISH RELIGIOUS HOUSES 305 ORDER. HOUSE. COUNTY. Sopwikes (see Wix). A. T Southampton, St. Denis, pr. Hants. Franc. . Southampton Hants. H. t Southampton, God's House Hants. H. (lep.) St. Mary Magdalen. A. t Southwark, St. Mary Overy, pr. Surrey. H. Southwark, St. Thomas Surrey. T T /I \ H. (lep.) South Weald, or Sedberbrook . Essex. T T H. Southwell, St. Mary Magdalen . Notts. T Southwick (removed from For- Chester). B. t Spalding, abb. Lincoln. A. P. . Spettisbury (cell to Pr^aux [B.], Norm.) Dorset. A. Spinney . ... Cambridge. n . . OUILLIC 111 lllC IT Cdiv 1 \_/a9 lie LUll y . Dfrbv jU/CIL) V . H. SJnittlf on thp Strppt T inpnln X^llll.^^ 111. t Sporle (cell to St. Llorent, Sau- mur) . ... Aortolk. Sprawlesmede {see Glastonbury). H. Sprotsburgh Vorks. A. t Stafford, St. Thomas, pr. . Stafford. Franc. . Stafford . ... Stafford. A. (fs.) . Stafford . ... Stafford. H. Stafford, St. John . Stafford. H. St. Leonard. t Stamford, St. Leonard {see Durham). B. (n.) . Stamford, St. Mary and St. Michael, pr. . . . Northants. Dom. . Stamford . ... Lincoln. Franc. . Stamford . . , . Lincoln. Carm. . t Stamford . ... Lincoln. A. (fs.) . Stamford . ... Lincoln. X 3o6 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. H. Stamford, St. John Baptist and St. Thomas . Northants. H. (lep.) St. Giles. H. St. Sepulchre (Pilgrim House). Standon {see Stoke by Clare). Hosp. . Standon . ... Herts. B.(n.) . Stane, or Stave Lincoln. Stanesgate (see Lewes). B.(n.) . Stanfield, pr. Lincoln. Stanlaw {see Whalley). C. Stanley, or Stanlegh, abb. . Wilts. * Stanley, St. Leonard {see Glou- cester, St. Peter). Stanley Park (see Dale). A. Stavordale, pr. . . . Somerset. A. Steepholm Somerset. A.P. . Steventon, near Abingdon (cell to Bec[B.]) Berks. A. P. . t Steyning (cell to Fecamp) . Sussex. C.(n.) . t Stixwold . ... Lincoln. B. (n.) . Stcdley . ... Oxford. + Stoke-next-Nayland Suffolk. A.P. . Stoke by Clare (cell to Bee [B.]). Suffolk. cell : — Standon . Herts. H. Stoke by Newark . Notts. B. t Stoke Courcy, or Stogursey (cell to Lonlay) Somerset. -+ t Stoke Pero Somerset. H. Stokefaston Leicester. Stoke Kirk {see Nostell). A. t Stone, pr. Stafford. C. t Stoneleigh, abb. Warwick. cell : — Horewell . Warwick. A. Stonely, pr. Hunts. ENGLISH RELIGIOUS HOUSES 307 ORDER. HOUSE. COUNTY. H. Stony Stratford Bucks. H. (lep.) Stourbridge, near Cambridge Cambridge. B. (n.) . Stoure, pr. ... Dorset. + Stourminster Dorset. Stow {sec Castleacre). C. * Strata Florida (Stratflour), abb. . Cardigan. C. Strata Marcella(StratMargel), abb. Montgomery. B.(n.) . Stratford at Bow, Bromley Middlesex. C. t Stratford Langthorn, West Ham, abb. . ... Essex. A. P. . Strathfieldsaye (cell to Vallemont, Norm.) Hants. A. P. Stratton, St. Margaret Wilts. + Strenshall Stafford. H. Strood, near Rochester Kent, B. (n.) . Studley, pr. ... Oxford. A. t Studley, pr. ... Warwick. Dom. . Sudbury . ... Middlesex. Sudbury (see Westminster). H. Sudbury . ... Suffolk. P. t Sulby, abb. Northants. cell : — Calendar . Northants. Hosp. . Sutton-at-Hone Kent. H. Sutton-at-Hone Kent. H. Sutton . ... Yorks. B. (11.) . t Swaffham, pr. . . . Cambridge. P. Swainby (trans, to Coverham) . Yorks. H. Swansea . ... Glamorgan. A. P. . Swavesey (cell to Angers) . Cambridge. C. (n.) . t Swine, or Swinhey, pr. Yorks. C. t Swineshed, abb. Lincoln. H. Swinestre Kent. Hosp. . Swinford Leicester. Hosp. . t Swingfield , Kent. Bridg. . Syon . , Middlesex. 3o8 ENGLISH MONASTIC LIFE V-/ Xvi-/ X-«X\,» HOUSE. K^KJ \J L\ 1, la A. P. . Takeley (cell to St. Valery, Picardy) Essex. A. P. . Talcarn (cell to Angers) Cornwall. P. t Talley, or Tallagh, abb. Carmarthen. H. Tamworth Stafford. B. (n.) . Tamworth (trans, to Polesworth) Stafford. A. Tandridge, pr. . . . Surrey. C. (n.) . Tarrent Kaines, pr. Dorset. H. Tarrent Rushton Dorset. H. Tarvin . ... Cheshire. A. Taunton, pr. . . . Somerset. Carm. . Taunton . ... Somerset. H. (lep.) Taunton . ... Somerset. B. t Tavistock, abb. Devon. cells: — Cowick . Devon. Scilly Cornwall. A. (fs.) . Tavistock Devon. H. (lep.) Tavistock Devon. * Temple Bruer (see Bruerne). 1 emp. ol X ciiipic v/UWicy • 1 . OvfnrH j-Josp. Temp. & x. ciiiuic iviiiiisicy • . . Herts. Hosp. Temp. . Temple Nevi^sam Yorks, W.R. Temp. & Temple Rockley . . Wilts. Hosp. H. Tenby, St. Mary Magdalen Pembroke. H. St. John Baptist. + Terring, or Tarring Sussex. + Tetbury, or Telton . Gloucester. B. ■^Tewkesbury, abb. . Gloucester. cells ; — t Bristol, St. James Gloucester. Cranborne Dorset. * Deerhurst Gloucester. ENGLISH RELIGIOUS HOUSES 309 ORDER. HOUSE. COUNTY. - H. (lep.) Tewkesbury Gloucester. C. Thame, abb. Oxford. H. Thame . ... Oxford. + Thanet Minster Kent. H. (lep.) Thanington, St. James Kent. M. t Thelesford Warwick. Dom. . Thetford . ... Norfolk. A. (fs.) . t Thetford . ... Norfolk. CI. * Thetford, pr. , . . Norfolk. cell : — Horkesley Essex, A. (Sep.) T 1 netiord, pr. bunolk. B. (n.) . T 1 netiord . ... bunolk. H. Thetford, God s House Suffolk. H. (lep.) St. John . Suffolk. H. (lep.) St. John Baptist . Norfolk. H. St. Mary and St. Julian Norfolk. H. St. Mary Magdalen Norfolk. H. (lep.) St. Margaret Norfolk. B. (n.) . Thickhed, pr. . . . Yorks. + Thirling . ... Cambridge. A. t Thoby, pr. ... Essex. B. *Thorney, abb. Cambridge. cell : — Deping Lincoln. H. Thorney . ... Cambridge. A. Thornham, or Thornholm, pr. Lincoln. A. * Thornton, abb. Lincoln. T T /I \ H. (lep.) Ihrapston Northants. A J Thremhall, pr. . . . Essex. A. P. Throwley (cell to St. Omer, Artois) Kent. A. t Thurgarton, pr. Notts. cell : — Fiscarton . Notts. A.H. . Thurlow, Great (cell to Alto Pascio, Tuscany) Norfolk. M. . Thusfield, or Thuffield . . | Oxford. 3IO ENGLISH MONASTIC LIFE ORDER. HOUSE. A. P. . Thwaites . ... Bucks. Tickford {see York, Holy Trinity). A. (fs.) . fTickhill . . . . Yorks, W.R. H. Tickhill . ... Yorks, W.R. H. Tilbury, East Essex. + Tillaburg, or Tilbury, West Essex. C. t Tiltey, abb. Essex. H. Tilton . ... Leicester. C. ■^Tintern, abb. Monmouth. A. Tiptree, pr. ... Essex. + Tisbury . ... Wilts. P. ^-Titchfield, abb. Hants. A.P. . Titley (cell to Tiron [B.], Chartres) Hereford. Tockwith {see Nostell). H. Toddington Beds. Toftes, Monks {see Monks Tofte). A.P. . Tolcarme (cell to Angiers) . Cornwall. A.P. . Tooting, or Tooting Bee (cell to Bec[B.]) Surrey. A. Torkesey, pr. , . . Lincoln. P. * Torre, abb. Devon. + Torre, Glastonbury . . Somerset. A. Tortington, pr. . . . Sussex. B. Totnes, pr. ... Devon. M. Totnes, Little Devon. H. (lep.) Towcester Northants. Hosp. . Trebigh . ... Cornwall. A.P. . Treg-ony (ceil to de Valle, Norm.) Cornwall. A. t Trentham, pr. . . . Stafford. Trew {see Letheringham). Trewleigh {see Throwley). Dom. . Truro . ... Cornwall. A. Tunbridge, pr. . . . Kent. A. P. . Tunstail . ... Devon. ENGLISH RELIGIOUS HOUSES 311 ORDER. HOUSE. COUNTY. G. (n.) . Tunstall, near Redburn Lincoln. r. t Tupholm, abb. Lincoln. Turbig'h {see Trebigh). t Tutbury, pr. (prior to c, i349 ^^^'^'^j and cell to St. Pierre-sur-Dives, Norm.) btatford. TJ xl. Tweedmouth Northumberland. A. * Twyneham, or Christ Church, pr. Hants. A. p. . Tykeford (cell to Marmoutiers, Tours) . ... Bucks. Tynemouth (see St. Alban's). Tytley {see Titley). B, Tywardreath, pr. , . . Cornwall. A. * Ulverscroft, pr. . . . Leicester. A.P. . Uphaven (cell to Fontenelle) Wilts. Urford (see Irford). B. (n.) . Usk, pr. , . . . Monmouth. C. t Vale Royal, abb. Cheshire. c. * Valle Crucis, or De Valle Dei, abb. Denbigh. c. Vaudey, abb. Lincoln. + Vagnaleck, or Pegnalech . Northumberland. A t Waburn, or Weybourne, pr. . iS orioiK. r> D, Walden, abb. . . . Essex. AT M. Walknoll, near Newcastle . Northumberland, Wallingrord [see Alban s, bt.). rl. Wailingtora, bt. Jonn rJerks, T T H. bt. Mary Magdalen. vv aiiingweus, or oi. ivitiry ae Parco, pr. . . . Notts. A. * Walsingham, pr. . . . Norfolk. cell :— Peterstone Norfolk. A. (fs.). * Walsingham Norfolk. 312 ENGLISH MONASTIC LIFE ORDER. HOUSE, COUNTY. H. (lep.) Walsingham Norfolk. H. Walsoken Norfolk. A. * Waltham, Holy Cross, abb. Walton (see Felixstowe). Essex. CI. Wangford, pr. Suffolk. C. t Warden (de Sarlis), abb. . Beds. Franc. . Ware . ... Herts. A.P. . Ware (cell to Utica, Norm.) Herts. A.P. . Wareham (cell to Lyre [B.], Norm.) Dorset. + Wareham Dorset. A.P. Warham, St. Mary (cell to Mon- trelin, Amiens) Norfolk. B. Warmington, or Warrington {see York). A.P. . Warmington (cell to Preaux [B.], Norm.) Warwick. A. (fs.). Warrington Lancashire. A. t Warter, or W artre, pr. Yorks. A. (sep.) Warwick, pr. . . . Warwick. Dom. . Warwick Warwick. Warwick . ... Warwick. H. Warwick, St. John Baptist Warwick. H. (lep.) St. Michael. H. St. Thomas. Fran, (n.) Waterbeach Cambridge. G. fWatton, pr. Yorks. C. Waverley, abb. Wearmouth, or Weremouth {see Durham). Surrey, + Weedon . ... Northants. A.P. . Wecdon Beck (cell to Bee [B.]) . Northants. A.P. . Weedon Pinkney (cell to St. Lucien, near Beauvais, France) Northants. P. t Welbeck, abb. Notts. ENGLISH RELIGIOUS HOUSES 313 ORDER. HOUSE. COUNTY. Welhouse (see Wellow). H. Welle . ... Yorks. A. P. t Welle, or Well Hall, in Geyton (cell to St. Stephen [B.], Caen) Norfolk. G. Welles, pr. ... Lincoln. T T H. Wells, St. John Somerset. A A. T Wellow, abb. Lincoln. + Wendeschve, or Clive Gloucester. r> t Wendling", abb. INoriolK. £\. Jr. W^engfe (cell to Angers) oucks. A. P. TTT 1 11 TT7 1 11 / 1 Wenghall, or Wenhall {see Crab- house (cell to Seez, Norm.) Lincoln. CI. * Wenlock, pr. . . . Salop. cells : — Dudley . Worcester. Preen, or Preone Salop. H. Wenlock . ... Salop. M. Werland, near Totnes Devon. A. Westacre, pr. . . . Norfolk. cell : — Custhorpe Norfolk. P. t West Dereham, abb. Norfolk. B. * Westminster, abb. . Middlesex. cells : — Hurley . Berks. t Sudbury . Suffolk. r .A. W^estminster Middlesex. T4 /lot-* \ W^estminster, St. James Middlesex. IT ri. . Savoy. H. TV ^0 L . . . Nnrfnllr vv csjlwuuu \^originaiiy . lor bix nuna 01 jT onievrauiiy . W^orcester. A VVeaLWOOU . . . j\.ent. t Wetheral (see York, St. Mary) . Cumberland. Weybourne (see Waburn). A. t Weybridge, pr. . . . Norfolk. Weymouth (see Melcombe). 314 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. c. * Whalley, or Locus Benedictus, abb. . ... Lancaster. cell : — Stanlavv Cheshire. + Whersted Suffolk. B. (n.) . t Wherwell, abb. . . . Hants. C. (n.) . Whiston . ... Worcester. B. ■^Whitby, abb. Yorks. cells : — t Hackness ( + [n.]) Yorks. t Lastingham Yorks. Middlesborough Yorks. H. Whitby, St. John Baptist . Yorks. H. Whitchurch Salop. C. * Whitland, or Blanchland, abb. . Carmarthen. H. Whittlesford Bridge Cambridge. + Wicheswood in Langton Mal- travers . ... Dorset. Wickes {see Wix). Wickham Skeyth (see Colchester). Wickton (translated to Studley) . Worcester. Widkirk {see Nostell). A. Wigmore, abb. . . . Hereford. cell : — Ratlinghope Salop. H. Wigton . ... Cumberland. B Cn ) Wilberfoss Yorks. VV llUlcLllCHllj VjTI C^dL VVlll^UlgXlfliil • f^ambrlHo'P Hosp. A. P. Willesford (cell to Bee [B.]) Lincoln. Xpmn Willoughton Lincoln. Hosp. A. P. . t Wilmington (cell to Grestein [B.]) Sussex. B.(n.) . Wilton, or Ellandune Wilts. Dom. . Wilton . ... Wilts. H. Wilton, St. Giles . Wilts. H. St. John. H. St. Mary Magdalen. ENGLISH RELIGIOUS HOUSES 315 ORDER. HOUSE. COUNTY. H. Wimborne, or Winburn Dorset. B. t Winchcombe, or Winchelcombe, abb. . ... Gloucester. H. Winchcombe Gloucester. Dom. . Winchelsea Sussex. Franc. . Winchelsea Sussex. B. * Winchester, St. Swithun's Cath., pr. . ... Hants. Winchester, Nevvminster {see Hyde). B. (n.) . Winchester, St. Mary's, or Nun- naminster, abb. . Hants. Dom. . Winchester Hants. • Franc. . Winchester Hants. Carm. . Winchester Hants. A. (fs.). Winchester Hants. H. * Winchester, St. Cross Hants. T 1 H. t St. John. IT H. St. Mary Magdalen. H. Wmdeham, bt. bdmund Sussex. IJ n. . Wmdsor, St. John . Berks. H. St. Peter, without. C. (n.) . Winterbourne {see Monkton). t Wintney, pr. Hants. A. P. t Winwaloe, Winwale, or Wirham (cell to Mounstrenil) XT C 1 1 Norfolk. A. , Wirksop, or Radford Notts. + Wirral-on-the-Hill . Somerset. T T H. Wisbech, St. John Baptist . Cambridge. A. P. . Witchingham (cell to St. Faith [CI.], Longueville) Norfolk. + Wittering Northants Cartn. . t Witham, or Selwood Somerset. cell : — Mendip Somerset. A. P. . Withernsea(cell to Albemarle [B.]) Yorks, E.R. + Withington Worcester. 3i6 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. B.(n.) . Wix, pr. . . . . Essex. C. t Woburn, abb. Beds. Wolinchmere {see Shulbrede). A. P. . t Wolston (cell to St. Pierre sur Dives [B.]) Warwick. H. Wolverhampton Stafford. A. Wombridge, pr. . . . Salop. A. Woodbridgfe, pr. Suffolk. Woodham Ferrers {see Bicknacre). A. (fs.) . Woodhouse, near Cleobiiry Mor- timer . ... Salop. -f Woodchester Gloucester. A. Woodspring, or Worspring, pr. . Somerset. H. Woodstock, St. Mary the Virgin and St. Mary Magdalen . Oxford. H. Wootton Basset Wilts. B. ■^"Worcester, Cath., pr. Worcester. cell : — Little Malvern Worcester. Dom. . Worcester Worcester. Franc. . Worcester Worcester. M. Worcester Worcester. S. Worcester Worcester. H. Worcester, St. Oswald Worcester. H. ^- St. Wulstan. A. * Worksop, pr. . . . Notts. A. Wormley, or Wormesley, pr. Hereford. t Wormgay {see Pentney). Cru. Wotton-under-Edge Gloucester. A.P. . Wotton Wawen (cell to Conches [B.], Norm.) Warwick. H. Wrauby . Lincoln. A.H. . Writtle (cell to H. of Holy Spirit, Rome) . ... Essex. B. (n.) . t Wroxall, pr. . . . Warwick. A. t Wroxton, pr. . . . Oxford. ENGLISH RELIGIOUS HOUSES 317 Wudrandun Wybunbury Wycombe, St. Margaret and St. Giles . * St. John Baptist, t Wykeham, pr. . . . Wykes, or Wyken . *Wymondham, abb. cell: — Heveringland, or Mount- joy Wymondham Wymondley Parva, pr. Wyrthorp Wytchingham (^f^Witchingham). Yarm, or Yarum Yarm t Yarmouth Yarmouth Yarmouth Yarmouth, St. Mary Yarmouth Yarmouth Yarmouth, Little {see Gorleston). Yedingham, or de Parvo Marisco t Yeaveley, or Styd . * York, St. Mary, abb. cells :— * St. Bees t Lincoln, St. Mary Magdalen Marsh . t Richmond, St. Martin Saintoft Warmington t Wetheral COUNTY. Worcester. Cheshire. Bucks. Yorks. Cambridge. Norfolk. Norfolk. Norfolk. Herts. Northants. Yorks, N.R. Yorks, N.R. Norfolk. Norfolk. Norfolk. Norfolk. Norfolk. Norfolk. Yorks. Derby. Yorks. Cumberland. Lincoln. Notts. Yorks. Lincoln. Northumberland. Cumberland, 3i8 ENGLISH MONASTIC LIFE ORDER. HOUSE. COUNTY. B. t York, Holy Trinity, pr. Yorks. cell Tickford . Bucks. B.(n.) . York, St. Clement, pr. Yorks. G. York, St. Andrew . Yorks. Dom. . York . ... Yorks. Franc. . York . ... Yorks. Carm. . York . ... Yorks. A. (fs.) . York . ... Yorks. Cru. . York . ... Yorks. + York (cell to Whitby) Yorks. H. York, St. Anthony . Yorks. H. t St. Peter, alias St. Leonard. H. St. Nicholas. Hi INDEX Abbot, mode of election of, 44 ; con- firmation of election of, 47 ; installation of, 47 ; duties of, 40, 42 ; position of, as regarded his community, 48 ; position of, in choir, 49; his seat in cloister, 18 Abingdon, river tolls at, 81 Ablutions, morning-, 118 'Accusations,' at Chapter, 124 Aidan, St., Celtic apostle of North of Eng-land, 12 Ailesford Convent, 241 Alexander III. and the Crutched Friars, 246 Alien priories, 41, 218 Almoner, duties and qualifications of the, 90 ; presided over the monas- tic school, 93 ; superintended daily Maundy, 92 ; had to prepare Mortuary Rolls, 93 Altar, High, one of the most impor- tant parts of the church, 15 ; in charge of sacrist, 66 ; linen, care of, 67 Altars, side, 16 Andrew's, St., on Coelian Hill, Benedictine Monastery at, 217 Anthony, St., founder of Eastern monachism, 3 ; details of his system of monachism, 3, 4 Antiphoner, duties of, no Archivist, 64 Ascetae, 2 Ashridge, Convent of Bonshommes at, 249 Aske, Robert, and schools for girls, and nunneries, 163 Aspergesy 132 Aspersorium, 132 Aubrey, John, recollections of, 154; account of nuns, 177 Auditoriu77i, 32 Augustine, St., mission of, 214 Augustinian Canons, 225; in Ireland, 226 Augustinians in Ireland, 226 Aumbries for towels, 19 Austin Friars, 241 Barnstaple Priory, 218 Basil, St., his Rule, 7, 8 Baths, arrangement for, 103 Beaumont, Lord and Lady, 162 Bee, Abbey of, 186 Bedtime, hours of, 153 Bellringers, duties of, 208 Benedict, St., birth of, 7; Patriarch of Western Monks, 7, 213 ; and the Opus Dei, 13; his Rule, 8; the spirit of his Rule, 8 Benedictines, account of, 213; English, united into Congrega- tions, 191 Benefactors, prayed for in Chapter,, J27 320 INDEX Bermondsey Abbey, 218 Berno, abbot of Gigny, 217 Bethlemite Friars, 246 Bishop, relations with regular houses, 180 ; and monastic elections, 182 ; sometimes Invited to appoint superiors, 184 ; visited alien priories, 185 ; blessing- of abbots, 185 ; appointed coadjutors to in- capable superiors, 188 ; privilege accorded to newly elected, 188 Black Canons, 226 Blood-letting, process of, 88 Bodmin Priory, 188 Bonshommes, The, 249 Booh of Nurture , 166, 167 Books, repair of, 62 Boots, night, loi, 112 Bread for Holy Eucharist, prepara- tion of, 67 Breakfast, 120 Breviator, 64, 93 ; duties of, 210 Brewing, 76 Bridgettines, 250 Brief, or Mortuary Roll, 64 Brief-bearers, duties of, 210 Bruno, St., and Carthusians, 221 Brusyard Convent, 238 Buckland, abbot of, 187 Butler, Dom, Introduction to " Lau- siac History of Palladius, 3 seqq. Caldaria, 24 Camerarius, duties of, 100 Candle-making, 68 ; candle-making at Grace Dieu, 173 Candles, allowance of, to monks, 69 Canonici, 222 Canons, Augustinian, 225 ; Black, 226; Gilbertine, 229; Premon- stratensian, 226; Regular, 222; White, 226 Canterbury, situation of church at, 13 Cantor, duties of, 58 Capituhim, or Little Chapter, 123 Caritas, 79, 138 Carmelites, account of, 238 Carrels, in cloister, 20 Carriers, duties of, 209 Carrow, visitations of, 178 Carthusians, description of, 221 Cassian, Conferences, 7 ; follower of Egyptian monachism, 6 Caterer, duties of, 202 Cathedral Priories, 40 Cellarer, duties of, 72 Cemetery, in charge of sacrist, 68 Chamberlain, duties of, 100 ; assist- ant, lOI Chapter, daily, 121 ; business con- ducted in, 126; faults, 124; process of, 123; benefactors prayed for in, 1 27 ; Chapter Mass, 120 ; sealing of charters in, 125 Chapters, General, 190 * Charlet,' 205 Charters, sealed in Chapter, 125 Chester, situation of church at, 13 Choir, position of, 15 ; one of most important parts of church, 15 ; entrance to from cloister, 15 Chrodegand, bishop of Metz, 222, 225 Church, British, Celtic in origin, 11 ; situation of in English monas- teries, 13 ; care of monks for impropriated, 194 Circas^ 56 Circatores claicstri, 56 Cirencester Abbey, 226 Cistercians, 218 Citeaux, and the English houses, 221 ; General Chapters at, 190 Clement IV. and the Austin Friars, 241 Clement V. suppresses Templars, 233 Clerkenwell, headquarters of Hos- pitallers, 230 Clothing of monks, 100 INDEX Cluniacs, system of government, 217 Cluny, General Chapters at, 190 Coadjutors, appointed to help incap- able superiors, 188 Colchester, 225 Collation, or Reading-, 152 Collectarimn, 117 Collectors, diocesan, often relig-Ious superiors, 189 Columba, St., 10; Rule of, 214 Columbanus, St., Rule of, ri Cormnanderies, 230 Common life, definition of, 5 Communion of junior monks, 119 Community, honour shown to, 37 Compline, 153 Conferences of Cassian, 7 Congd cCdlire^ 44, 183 Convent seal, custodian of, 64 Convocation dues, paid by relig-ious houses, 189 Cook, work of, 25 ; duties of monas- tery, 205 ; abbot's, 202 ; cook for fish, 207 ; duties of guesthall, 206 ; infirmary, 204, 207; 'pittance,' 206 Co-operation, foreshadowed under monastic tenure, 199, 200 Council of Lyons and Pied Friars, 242 Cowick Priory, 186 Cox, Rev. Dr., 155 Cressets, 69 Crossed Friars, 246 Cruets, cleansing of, 67 Crutched Friars, 246 Gust odes Or din is, 122 "Custodies," Franciscan, 237 Custumaria of Glastonbury, 196 Cuthbert, St., shrine of, 16 Decorum at table, rules for, 142 Denney Convent, 238 Deposition of superiors, 191 Discarius, duties of, 211 Y Discipline, in Chapter, 124 • Disport,' 23 Dinner, 136 ; reading at, 138, 141 ; serving at, 139; feeding of the poor at, 141 ; dead monk's portion and place at, 141 Dominic, St., 234 Dominicans, or Black Friars, 234 ; at Oxford, 237 Door-keepers, duties of, 210 Durham, hour of Vespers at, 149; Halmote Rolls, 196, 199; The Riles of, 16, 17, 20, 22, 24, 27, 31, 32, 34 ; grace-cup of, 24 Edingdon, Convent of Bonshommes at, 249 Education of girls, 162 Election, of superiors, process of, 183 ; formal documents needed in an, 46 ; by acclamation, 44 ; per compromissmn , 44 ; per viam scrutinii, 44 Emptor, 80 I England, early monachism in, 9 Essenes, their practices, 1 Euphemia, abbess ofWherwell, 155 Exemptions of monasteries from episcopal control, 180, 181 Exennia, 77 Feet-washing, or Mandatum, 84 ; arrangements for weekly, 103 Felix of Valois, St., founder of Trinitarians, 245 Fcrriby Priory, 233 Fish-cook, 206 Franciscan Friars, 237 Frater-hoMse, 21 Fraternity, grant of, in Chapter, 126 Fratry, 21 Friars, the, 234 ; Bethlemite, 246 ; Black, 234; Crossed, or Crutched, 246 ; Grey, 237 ; of the Holy Trinity, or Trinitarians, 245 ; of 322 INDEX Our Lady, or de Domina^ 245 ; of St. Mary de Areno, 242 ; Pied, or de Pica, 242 ; Preaching-, 234 ; of the Sack, 241 ; While, 238 ' Frumenty,' 205 Gardener, duties of, 209 General Chapters, 190 GeneraUy 151 Gilbert, St., of Sempring-hani, 229 Gilbertine Canons, 229 Glastonbury, subject to episcopal jurisdiction, 181 ; tenants of, 196 ; tenure of land by tenants of, 196 ; tenants of, at Christmas, 198 Goldstone, Thos., prior of Canter- bury, 35 Gospel at Matins, ceremonies con- nected with, 114 Grace, at meals: before, 138; after, 143 Grace-cup of Durham, 24 Grace-Dieu, nuns of in 1539, 159; list of nuns of in 1414, 163 ; candle-making at, 173 ; chaplain of, 164 ; clothing- of nuns and retainers of, 169, 170; commis- sariat at, 165, 166 ; confessors of, 164 ; repairs at, 172 ; retainers of, 168 ; salting at, 174 ; visitors at, 163 ; wages and work at, 170 Gradual Psalms, recitation of, 112 Crranatorius, duties of, 76 Grandisson, bishop of Exeter, 186 ; relations with Tavistock Abbey, 187 Gregory the Great, St., and Bene- dictine Rule, 214 Gregory X. suppresses many minor Orders of Friars, 242 Grey Friars, 237 Guests, St. Benedict's directions about, 98 ; reception of, 97 ; care of guest-house, 96 ; guest-master, duties and cj^ualifi cations of, 95 Gyrovagt, 8 Halmote Rolls of Durham, 196, 199 Hampshire, Victoria History of, 1 55 Harding, St. Stephen, 218 Hebdomadarian, duties of, 109 ; at Matins, 113 Henry V. and the Carthusians, 222 Herbarium ^ 29 Herbert, prior of Bury, 53 Honoratus, founder of Lerins, 7 Honorius HI. confirms Carmelite Rule, 241 ; and the Dominicans, 234 Hospitality, duration of, 32 Hospitallers, Knights, 230 Hostellary, or Hostry, 30 Hunte, Thos., and his daughters, 162 Impropriation of churches, 193; con- sent of Holy See required for, 193 Individualism, characteristic of Eastern monachism, 5 Infirmarian, duties and qualification of, 85 Infirmary, cook for, 207 ; rules to be observed in, 86 Innocent III. and the Franciscans, 237 ; confirms Order of Trini- tarians, 245 Innocent IV. approves Carmelite Rule, 241 lona, type of Celtic monachism, \z Ireland, Augustinians in, 226 'Jacobins,' 234 Jerome, St., translates Rule of St. Pachomius, 7 Jessop, Dr., and Episcopal Visita- tions, 178 Jocelin of Brakelond, 53 Juniors, Communion of, 115 ' Jussel,' 20| INDEX 323 Katherlne, Dame, nun of Carrow, 178 Kington St. Michael, nuns of St. Mary's at, 177 'Kirkset,' 197 Kitchen, position of, 23 ; furniture of, 24 Kitchener, duties and qualifications of, 79 ; character of, 82 ; to be careful about keys, 83 Labour, manual, 148 Ladye Mass, 120 Langesper, Wm., and the Carthu- sians, 222 Larderer, 82 ; duties and qualifica- tions of, 203 Lauds, time of, 1 16 ; ceremonies connected with, 1 16 Laundresses, 101, 212 Lavatory, position of, 19 ; in charge of refectorian, 78 * Laveroc,' 197 Lazarus of Jerusalem, Order of, 230 Lectern, position of, 15 Lenton Priory, an exempt house, 181 Lerins, Monastery of, 6 Lessons, reading of, at Matins, 114 * Letborry,' 205 Lewes Priory, 218; exempt house, 181 Librarian, 61 Lighting arrangements of a monas- tery, 68 Lindisfarne, 12 Lisca, 67 Lisle, Ambrose Phillipps de, 158 Loctdorium, 32 * Loft,' 23 Lyons, Council of, and Pied Friars, 242 Majestas, 22, 27, 123, 138 Mandatum, or feet-washing, 84 Manual labour, 148 Margaret, Dame, nun of Carrow, 178 Marten, Dame Anne, nun of Carrow, 178 Martin of Tours, St., founder of monachism in Gaul, 6 Martyrology, reading of, 122 Mary, St., de Areno, Friars of, 242 Mass, Lad^e, 120; Morning, or Chapter, 120 ; High or Con- ventual, 131 ; ceremonies at High, 135 Masses, private, 118 Master of Works, 70 Matha, St. John of, founder of Trini- tarians, 245 Matins, 111 ; order of, 112 Matriciilarius, 70 Maturines, or Trinitarians, 245 Maud, abbess of Wherwell, 155 Maud, Queen, 225 Maundy, daily, superintended by almoner, 92 Mensa Major, 22 Mentmore, Michael de, abbot of St. Alban's, 35 Midelton, Dame Katherine, sub- cellarer of Grace-Dieu, 158 segq. Military Orders, 230 Minister Major, title of, 246 Minoresses, 238 Minorites, 237 * Misericord,' 23 Mtssa familiaris, iiS Mixtum, or breakfast, 120 Monachism: Celtic, in England, 9; similar to that of Egypt, 9 ; peculiarity of, 10; idea of Eastern, 3 ; Individualism, characteristic of Eastern, 5 Monasteries, dependent, 41 Monastery : its rulers, 37 ; blessing of, with holy water, 133; parts 324 INDEX of : I., Church, 13 ; II., Cloisters, 17; III., Refectory, 21; IV., Kitchen, 24; V., Chapter-house, 27; VI., Dormitory, 27; VII., Infirmary, 28; VIIL, Guest- house, 30; IX., Parlour or Locu- torium, 32; X., Almonry, 33; XL, Common-room or Cale- factory, 33; XII., Library, 34 Monastic life, origin of, i Monasttcon, Dug-dale's, 245 Monte Cassino, Benedictines at, 213; destroyed by Lombards, 214 * Mortrews,' 205 Mortuary Roll, 64 ; preparation of, duty of almoner, 93 Mount St. Bernard's Abbey, 158 Music, instructor of, 61 Mustardarius, duties of, 208 Nicke, Bishop, visitation of in 15 14, 178 Norwich, Episcopal Visitations of the Diocese of (edited by Dr. Jessop), 178 ; Pied Friars at, 242 Novice-master, duties and qualifica- tions of, 105 ; his seat in the Cloister, 18 Novices, 21; reception of, 106; training- of, id6 ; profession of, 108 Nunnaminster, g-irls' school at, 177 Nuns, account of, 1545^^5'. ; account of by John Aubrey, 154, 177 Obedientiaries, 58 ' Observants,' 237 Officials, weekly, 109 Opus Deiy 13 Orders, Military, 230 * Oriel,' 23 O Sapientia, 34 Oxford, Dominicans at, 237 Pachomius, St., founder of a monas- tery, 3 ; details of his system of monachism, 4, 5 Palladius, Lausiac History of, 3 Paris, Matthew, 246, 249 Parliament, abbots and priors in, 195 ; monastic, 128 Penance, Brethren of, 241 ; use of Sacrament of, 118 Peniientia, Friars de, 241 Peter the Venerable, abbot of Cluny, 221 Petronilla, Dame, cellarer of Grace- Dieu, 158 seqq. Pied Friars, 242 Pilgrimag-e of Grace, and the Con- vents, 163 Pittance, 151 ; pittance-cook, 206 Pocket-money for monks, 105 Poor Clares, 238 Pork, as food, 160 Porter of monastery, 19 Precentor, duties of, 58 ; librarian, 61 ; archivist, 64 ; one of cus- todians of Convent Seal, 64 ; instructor of music, 61 Preceptories, 230, 233 Premonstratensian Canons, 226 Premontre, Abbey of, 226 ; General Chapters at, 190 Prime, time of, 117 Prior, Claustral, appointment and duties, 52, 54 ; qualifications of, 53 ; his seat in Cloisters, 18 Pro-aula, 30 Procession, Sunday, 133 Procurations, contributed to, by religious houses, 189 Provincial Synods, reg'ular clergy represented at, 190 Pudding-house, 211; pudding- wives, duties of, 75, 211 Rasura, 104 Reader in refectory, duties of, no INDEX 325 Reading, Lenten, 62 ; books for, during: meals, 63 ; preparation for public, 63 ' Recollects,' 237 Recreation, 144-146 Rectory and Vicaragfe, distinctloh between, 194 Redman, Richard, bishop and abbot, 226 Refectorian, duties of, 77 ; had charge of lavatory, 78 ; sampled cheeses, 79 Refectory, position of, 19, 21 Reigate Convent, 246 Rentalia of Glastonbury, 196 Repairs, arrangements for, loi Repose after dinner, 147 Rere-dorlor^ 28 Revestiarkis^ 70; duties of, 71 Re^^ner, Clement, 246 Rites of Durham^ The., 16, 17, 20, 22, 24» 27, 3i» 32, 34 Robert, St., of Molcsmes, 218 Rods for discipline, to be found b}- almoner, 93 Rubricators, 63 Rupibus, Peter de, bisliop of Win- chester, 234 Sack, Friars of the, 241 Sacrist, duties of, 66 ; qualifications of, 70 ; looked after cemetery, 68 ; looked after lighting, 68 Salter, duties of, 208 ; Salting- winter provisions, 174 Sampson, abbot of Bury, 53 Sarabites, 8 School, monastic, 93 Scot-ales, 198 Scribes, 63 Scylla, 22 Seal, custodian of Convent, 64 * Second Table,' 144 Secretary, duties of, 70, 71 Sellying, Wm., prior of Canterbury, 35 Sepulchre, Canons of the Holy, 245 ' Sergeant's hill,' 208 Sergius, St., Abbey of, 186 Servants,paid,20i; under the cellarer, 73 Servers, weekly duties of, in kitchen, 83; in the refectory, 110; in the church, 208 Shap Abbey, 229 Shaving, arrangements for, 103 ; pro- cess of, a religious act, 104 Shene Charterhouse, 222 Slevesholm Priory, 218 Somerset Record Society, 196 ' Spane,' 23 Stalls, choir, position of, 15 StatiOy 121 Stoics, their teaching, i Subiaco, foundation of St. Benedict at, 213 Sub-cellarer,duties and qualifications of, 75 Sub-prior, appointment and duties of, 55 Succentor, duties of, 59, 65 Superiors, position of, in choir, 16 Supper, 150 Surtecs Society, 196 Symbolism in church-building, 14 Synods, Provincial, regular clergy represented at, 190 Tabula, signal for talking, 128; sonati/a, 12S Tabulae, 63 'Table, Second,' 144 Tailoring, 102 Tanning-, instance of, 169 Tavistock Abbey, Bishop Grandis- son and, 187 Templars, Knights, 233 Temple, London, 233; Master of the, 233 326 INDEX Tenants, monastic, 196 Thetford, visitation of, in 15 14, 178 Tierce, when said, 121 Towels, aumbries for, 19 ; provision of, 103 ; to be often changed, 78 Treasurer, 70 ; duties of, 72 Trinitarians, 245 Turnbroach, 204; duties of, 211 T3-wardreath Priory, 186 University training* for monks, 192 Uprising", time for, 11 1 Valet, abbot's, 203 Verdon, Lady Rohesia de, 158 Vergil, Polydore, 249 Vespers, 149 Vicarag'e and Rectory, distinction between, 194 Visitations, injunctions and monitions at, 188 Vitelers, 82 Waltham Cross Abbe}', 226 ' Wardenships,' Franciscan, 237 Washing, in the morning, 118 Watchen, abbot of Abingdon, 81 Water, Hoi)', blessing of, 132 ; sprinkled, before monks retired to bed, 153 W^aterbeche Convent, 238 Welbeck Abbey, 226 Wessington, p rior of Durham, 35 Whethamstede, Abbot, 35 Wherwell, nunnery of, 155 White Canons, 226; White Friars, 238 ' White Ladies ' of Grace-Dieu, 162 William, Earl of Warren, 218 Witham, 222 Work, daih', 147; workrooms, 36 York, St, Mary's Abbey, subject to Episcopal jurisdiction, 181 PRINTED BY VILUAU BRENDON AND SON, PLYMOUTH A SELECTION FROM Messrs. 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