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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 according to circumstances and places. At Worcester and Westminster, for example, it was octagonal; at Canterbury and Chester rectangular; at Durham and Norwich rectangular with an apsidal termination. Seats were arranged 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.”

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 Durham, 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-dortor, which was lighted, partitioned, and provided with clean hay.

For the purpose of easy access, as for instance at Worcester, 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 dormitory; 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 Westminster, 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 appointed 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 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 (hostellary, 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, measuring 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 a pro-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 frequently several places for the reception of guests. The abbot, or superior, had rooms to accommodate distinguished or honoured guests and benefactors of the establishment. The cellarer’s department, too, frequently had to entertain merchants and others who came upon 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 thereof, 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 continuing, (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 furnished 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 was such as that there needed no guest-hall, but that they (the Convent) were desirous to abound in all liberal and free almsgiving) did keep a most honourable house and very noble entertainment, 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.”

In most monastic statutes, the time during which a visitor was to be allowed free hospitality was not unlimited, 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 Franciscans, 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 “a place for merchants to utter their wares.” It apparently had a door which gave access to the monastic cemetery, 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 unnecessary 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.

10. 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 the 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.

11. THE COMMON-ROOM OR CALEFACTORY

The common-room, sometimes called the calefactory or warming-place, was a room to which the religious resorted, especially in winter, for the purpose of warming themselves at the common fire, which was lighted on the feast of All Saints, November 1st, 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 themselves, 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 cupboards to hold the manuscripts in constant use. It was not till the later middle ages that the practice of gathering 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. Alban’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 projected. 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 scaccarium, 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 workrooms for tailors, shoemakers, etc., under the management of the chamberlain, or camerarius, and for the 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 member 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 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 community 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 practically 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 comparison 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 and the Cistercians on the one hand, and the Premonstratensians 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 landlord 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 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, belonged 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 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.