Medieval English Nunneries c. 1275 to 1535 Part 11

The support of resident corrodians and the payment of pensions and liveries were, however, less onerous than the duty of providing hospitality for visitors, which the nunneries performed as one of their religious obligations. _Date_ and _Dabitur_ did not always accompany each other. The great folk who held the Pope's indult to enter the houses of Minoresses were probably generous donors; but the unenclosed orders had to lodge and feed less wealthy guests and often enough they found the obligation a strain upon their finances. When the nuns of King's Mead, Derby, in 1326, pet.i.tioned the King to take the house into his special protection, they explained that great numbers of people came there to be entertained, but that owing to the reduction in their revenue they were unable to exercise their wonted hospitality[640]; and the number of guests was mentioned by the nuns of Heynings in 1401 as one reason for their impoverishment[641]. At Nunappleton in 1315 the Archbishop of York had to forbid two sets of guests to be received at the same time, until the house should be relieved of debt; and at Moxby (which was also in debt) he ordained that relatives of the nuns were not to visit the house for a longer period than two days; Nunappleton was evidently a favourite resort, for in 1346 another archbishop speaks of guests flocking--_hospites confluentes_--to the priory and orders them to be admitted to a hostelry constructed for the purpose. At Marrick in 1252 it was ordered that guests were not to stay for more than one night, because the means of the house barely sufficed for the maintenance of the nuns, sisters and brethren[642].

Another charge which fell heavily upon the nunneries, sometimes not entirely by their own fault, was that of litigation. This was only an occasional expense, but when it occurred it was heavy, and a suit once begun might drag on for years. Moreover the incidental expenses in journeys and bribes, which all had to be paid out of the current income of a house already (perhaps) charged with the payment of t.i.thes and taxes and badly in need of repair, were often almost as heavy as the costs of the litigation. For instance an account of Christian Ba.s.sett, Prioress of St Mary de Pre (near St Albans), contains the following list of expenses incurred by her in the prosecution of a law suit in 1487, during the rule of her predecessor Alice Wafer:

Item when I ryde to London for the suyt that was taken ayenst dame Alice Wafer in the commen place, for myself and my preest and a woman and ij men, their hyre and hors hyre and mete and drynke, in the terme of Ester ye secunde yere of the regne of kyng Henry the vij{th} xx. s.

Item paid aboute the same suyt at Mydsomer tyme, for iiij men, a woman and iiij horses xvi s. Item paid for the costs of a man to London at Mighelmas terme to Master Lath.e.l.l, to have knowledge whethir I shuld have nede to come to London or not xij d[643]. Item for the same suyt of Dame Alice Wafer for herself and a suster wt. her, ij men, ij horses, in costs at the same time xiiij s. Item for the same suyt when I cam from London to have councell of Master More and men of lawe for the same ple x s. Item whan I went to Master Fforster to the Welde to speke wt. him, to have councell for the wele of the place, for a kercher geven to hym, ij s. Item on other tyme for a couple of capons geven to Master Fforster ij s. Item for a man rydyng to London at Candilmas to speke wt. Master Lath.e.l.l and Master More and for iiij hennys geven to them and for the costs of the same man and his hors iij s. iiij d. Item whan I went to London to speke wt. Master Lath.e.l.l for to renewe our charter of the place and other maters of our place xj s. Item in expenses made upon Master Ffortescue atte dyvers tymes, whan I wente to hym to have his councell for the same suyt in the common place xiij s. iiij d. Item paid to a man to ryde to Hertford to speke wt. Norys, that he shuld speke to Master Ffortescue for the same ple viij d. Item in costs for a man to go to Barkhamsted to Thomas Cace viij d. Item whan I went to Master Ffortescue to his place, for mens hire and hors hire for the same mater ij s. Item whan I went to London at an other tyme for the same plee, for iiij men and iiij hors hire xvj s.[644]

After this one does not wonder that in 1517 the convent of Goring pleaded that owing to lawsuits it was too poor to repair its buildings[645].

The account rolls of the Priory of St Michael's, Stamford, are full of references to expenses incurred in legal business. On one occasion the nuns bought a "bill" in the Marshalsea "to have a day of accord" and the roll for 1375-6 contains items such as,

Paid for a purse to the wife of the Seneschal of the Marshalsea xx d.

Paid for beer bought for the Marshalsea by the Prioress ij s. ij d.

Paid for capons and chickens for the seneschal of the Marshalsea xxiij d. ob.[646]

Poor Dames Margaret Redynges and Joan Ffychmere "del office del tresorie,"

ending the year 16. 8_s._ 8-1/2_d._ in debt, must often have sighed with Langland

Lawe is so lordeliche. and loth to make ende, Withoute presentz or pens. she pleseth wel fewe.

Nor was it only the expenses of great lawsuits which bore heavily upon the nunneries; a great deal of lesser legal business had to be transacted from year to year. The treasuresses' accounts of St Michael's, Stamford, contain many notices of such business; the expenses of Raulyn at the sessions, expenses of the clerks at the Bishop's court or at the last session at Stamford, a suit against a neighbouring parson over t.i.thes, four shillings to Henry Oundyl for suing out writs; and innumerable entries concerning the inevitable "presentz or pens," a douceur to the Bishop's clerk, a courtesy to the king's escheator, a present to the clerks at the sessions, a gift "to divers men of law for their help on divers occasions." All nunneries had constantly to meet such petty expenses as these; and if we add an occasional suit on a larger scale the total amount of money devoured by the Law is considerable.

So far mention has been made only of such reasons for their poverty as cannot be considered the fault of the nuns. The inclemency of nature, the rapacity of lay and ecclesiastical authorities and the law's delays could not be escaped, however wisely a Prioress husbanded her resources.

Nevertheless it cannot be doubted that the nuns themselves, by bad management, contributed largely to their own misfortunes. Bad administration, sometimes wilful, but far more often due to sheer incompetence, was constantly given as a reason for undue poverty. It was "negligence and bad administration" which nearly caused the dispersion of the nuns of Wintney during the famine year of 1316[647]; and those of Hampole in 1353[648]. At Davington in 1511 one of the nuns deposed that "the rents and revenues of the house decrease owing to the guilt of the officers"[649]. The fault was often with the head of the house, who loved to keep in her own hands the disposal of the convent's income, omitted to consult the chapter in her negotiations, retained the common seal and did not render accounts. An ill.u.s.tration of the straits to which a house might be reduced by the bad management of its superior is provided by the history of Malling Abbey in the early part of the fourteenth century, as told by William de Dene in his _Historia Roffensis_. In 1321 an abbess had been deposed, ostensibly on the complaint of her nuns and because the place had been ruined by her; but too much importance must not be a.s.signed to the charge, for she was a sister of Bartholomew de Badlesmere, at that time a leader of the baronial party against Edward II, and it was by the King's command that Hamo of Hythe, Bishop of Rochester, visited Malling and deprived her[650]; her deposition was probably a political move. The same cannot however be said of Lora de Retlyng, who became abbess in 1324.

"The Bishop," says William de Dene, "although unwilling, knowing her to be insufficient and ignorant, set Lora de Retlyng in command as abbess, a woman who lacked all the capacity and wisdom of a leader and ruler, the nuns enthusiastically applauding; and the next day he blessed her, which benediction was rather a malediction for the convent. Then the Bishop forbade the Abbess to give a corrody to her maid-servant, as it had been the ill custom to do, and he sequestrated the common seal, forbidding it to be used, save when his licence had been asked and obtained"[651].

Twenty-five years pa.s.sed and in 1349 the chronicler writes:

The Bishop of Rochester visited the abbeys of Lesnes and Malling, and he found them so ruined by longstanding mismanagement, that it is thought they never can recover so long as this world lasts, even to the day of judgment[652].

Malling had suffered severely from the Black Death in the previous year, but our knowledge of the character of Lora de Retlyng and the plain statement of William de Dene ("destructa per malam diutinam custodiam"), make it clear that bad management and not the pestilence was to blame for its poverty[653].

Financial mismanagement was, indeed, the most frequent of all charges brought against superiors at the episcopal visitations. When Alnwick visited his diocese of Lincoln several cases of such incompetence came to light. At St Michael's, Stamford (1440), it was found that the Prioress had never rendered an account during the whole of her term of office, and one of the nuns declared that she did not rule and supervise temporal affairs to the benefit of the house; two years later the Bishop visited the convent again and the Prioress herself pleaded bodily weakness, adding

that since she was impotent to rule the temporalities, nor had they any industrious man to supervise these and to raise and receive the produce of the house, and since the rents of the house remained unpaid in the hands of the tenants, she begged that two nuns might be deputed to rule the temporalities, and to be responsible for receipts and payments.

In 1445, however, one of the appointed treasuresses, Alice de Wyteryng, admitted that she neither wrote down nor accounted for anything concerning her administration, and another nun complained that, if Wyteryng were to die, it would be impossible for any of them to say in what state their finances stood[654]. At the poor and heavily indebted house of Legbourne (1440) the Prioress, unknown to the Bishop, but with the consent of the Convent, had sold a corrody to the bailiff of the house, Robert Warde, who was nevertheless not considered useful to the house in this post; the tenements and leasehold houses belonging to the house were ruinous and like to fall through the carelessness of the Prioress and bailiff, and one aggrieved nun stated that "the prioress is not circ.u.mspect in ruling the temporalities and cares not whether they prosper, but applies all the common goods of the house to her own uses, as though they were her own[655]." At G.o.dstow also it was complained that the steward had an annual fee of ten marks from the house and was useless[656]. At Heynings (1440) the Prioress was charged with never rendering accounts and with cutting down timber unnecessarily, but she denied the last charge and said she had done so only for necessary reasons and with the express consent of the convent[657]. At Nuncoton corrodies had been sold and bondmen alienated without the knowledge of the nuns[658]. At Harrold it was found that no accounts were rendered, that a corrody had been sold for twenty marks, and that when the Prioress bought anything for the convent, no tallies or indentures were made between the contracting parties, so that after a time the sellers came and demanded double the price agreed upon; one nun also asked that the Bishop should prevent the selling or alienation of woods[659]. At Langley (which was miserably poor) there was a similar complaint of the sale of timber[660]. These are the less serious cases of financial mismanagement; the cases of Gracedieu, Ankerwyke and Catesby have already been considered. Sometimes the extravagance or incompetence of a Prioress became so notorious as to necessitate her suspension or removal; as at Basedale in 1307[661], Rosedale in 1310[662], Hampole in 1353[663], Easebourne in 1441[664] and St Mary de Pre at the end of the fifteenth century[665]. But more frequently the bishops endeavoured to hem in expenditure by elaborate safeguards, which will be described below.

Besides cases of incompetence and cases of misappropriation of revenues by an unscrupulous prioress, the mismanagement of the nuns may usually be traced to a desperate desire to obtain ready money. One means by which they sought to augment their income was by the sale of corrodies in return for a lump sum[666]. A man (or woman) would pay down a certain sum of money, and in return the convent would engage to keep him in board and lodging for the rest of his natural life; at Arden for instance, in 1524, Alice widow of William Berre paid twelve pounds and was granted "mett and drynke as their convent hath" at their common table, or when sick in her own room, and "on honest chamber with sufficient fyer att all tyme, with sufficient apperell as shalbe nedful"[667]. Obviously, however, such an arrangement could only be profitable to the nuns, if the grantee died before the original sum had been expended in boarding her. The convent, in fact, acted as a kind of insurance agency and the whole arrangement was simply a gamble in the life of the corrodian. The temptation to extricate themselves from present difficulties by means of such gambles, was one which the nuns could never resist. They would lightly make their grant of board and lodging for life and take the badly needed money; but it would be swallowed up only too soon by their creditors and often vanish like fairy gold in a year. Not so the corrodian. Long-lived as Methusaleh and l.u.s.ty of appet.i.te, she appeared year after year at their common table, year after year consumed their food, wore their apparel, warmed herself with their firewood. Alice Berre was still hale and hearty after twelve years, when the commissioners came to Arden and would doubtless have lasted for several more to come, if his Majesty's quarrel with Rome had not swept her and her hara.s.sed hostesses alike out of their ancient home; but she must long before have eaten through her original twelve pounds[668]. There is an amusing complaint in the Register of Crabhouse; early in the fourteenth century Aleyn Brid and his wife persuaded the nuns to buy their lands for a sum down and a corrody for their joint and separate lands. But the lands turned out barren and the corrodians went on living and doubtless chuckling over their bargain, and "si cher terre de cy pet.i.t value unkes ne fut achate," wrote the exasperated chronicler of the house[669]. Bishop Alnwick found two striking instances of a bad gamble during his visitations in 1440-1; at Langley the late Prioress had sold a corrody to a certain John Fraunceys and his wife for the paltry sum of twenty marks, and they had already held it for six years[670]; worse still, at Nuncoton there were two corrodians, each of whom had originally paid twenty marks, and they had been there for twelve and for twenty years respectively[671].

In the face of cases like these it is difficult not to suspect that unscrupulous persons took advantage of the temporary difficulties of the nuns and of their lack of business ac.u.men. There is comedy, though not for the unhappy Convent, in the history of a corrody which, in 1526, was said to have been granted by Thetford to "a certain Foster." Six years later there was a great to-do at the visitation. The nuns declared that John Bixley of Thetford, "bocher," had sold his corrody in the house to Thomas Foster, gentleman, who was nourishing a large household on that pretext, to wit six persons, himself, his wife, three children and a maid; but Bixley said that he had never sold his corrody and there in public displayed his indenture. What happened we do not know; Thomas Foster, gentleman, must be the same man who had a corrody in 1526, and how John Bixley came into it is not clear. It looks as though the Convent (which was so poor that the Bishop had dissolved his visitation there some years previously) was trying by fair means or foul to get rid of Thomas Foster and his family; doubtless they had not bargained for a wife, three children and a maid when they rashly granted him one poor corrody[672]. It is easy to understand why medieval bishops, at nearly every visitation, forbade the granting of fees, corrodies or pensions for life or without episcopal consent; "forasmoche as the graunting of corrodyes and lyveryes hath bene chargious, bardynouse and greuouse unto your monastery" wrote Longland to Studley in 1531:

As itt apperithe by the graunte made to Agnes Mosse, Janet bynbrok, Elizabeth todde and other whiche has right soore hyndrede your place, In consideracon therof I charge you lady priores upon payne of contempte and of the lawe, that ye give noo moo like graunts, and that ye joutt away Elizabeth Todde her seruant ... and that Elizabeth Todde haue noo kowe going nor other bestes within eny of your grounds[673];

and Dean Kentwood, visiting St Helen's Bishopsgate in 1432 found that "diverce fees perpetuelle, corrodies and lyuers have been grauntyd befor this tyme to diverce officers of your house and other persones, which have hurt the house and be cause of delapidacyone of the G.o.dys of youre seyde house"[674]. Even the nuns themselves sometimes realised that the sale of corrodies had brought them no good; they often complained at visitations that the Prioress had made such grants without consulting them; and the convent of Heynings gave "the multiplication of divers men who have acquired corrodies in their house," as one reason for their extreme poverty, when they pet.i.tioned for the appropriation of the church of Womersley[675].

The nuns were wont to have recourse to other equally improvident expedients for obtaining money without regard to future embarra.s.sment.

They farmed their churches and alienated their lands and granges or let them out on long leases. These practices were constantly forbidden in episcopal injunctions[676]; at the visitation of Easebourne in 1524 the Prioress, Dame Margaret Sackfelde, being questioned as to what grants they had made under their convent seal, said that they had made four, to wit, one to William Salter to farm the rectory there, another of the proceeds of the chapel of Farnhurst, another of the proceeds of the chapel of Midhurst and another to William Toty for his corrody; this was corroborated by the subprioress, who also mentioned a grant of the proceeds of the church of Easebourne to a rather disreputable person called Ralph Pratt; and this is only a typical case[677]. The nunnery of Wix was reduced to such penury in 1283 on account of various alienations that Pope Martin IV granted the nuns a bull declaring all such grants void:

It has come to our ears that our beloved daughters in Christ, the Prioress and convent of the monastery of Wix (who are under the rule of a prioress), of the order of St Benedict, in the diocese of London, as well as their predecessors, have conceded t.i.thes, rents, lands, houses, vineyards, meadows, pastures, woods, mills, rights, jurisdictions and certain other goods belonging to the said monastery to several clerks and laymen, to some of them for life, to some for no short time, to others in perpetuity at farm or under an annual payment, and have to this effect given letters, taken oaths, made renunciations, and drawn up public instruments, to the grave harm of the said monastery; and some of the grantees are said to have sought confirmatory letters in common form, concerning these grants, from the apostolic see[678].

This comprehensive catalogue gives some indication of the losses which a house would suffer from reckless grants. The sale of timber and the alienation or p.a.w.ning of plate were other expedients to which the nuns constantly resorted and which were as constantly prohibited by the bishops[679]. The Prioress of Nunmonkton in 1397, "alienated timber in large quant.i.ties to the value of a hundred marks"[680]; the cutting down of woods was charged against the Prioresses of Heynings, Harrold, Langley, Gracedieu, Catesby and Ankerwyke at Alnwick's visitations; at Langley it was moreover found that the woods were not properly fenced in after the trees were felled and so the tree-stumps were damaged[681]; the necessity for raising the money was sometimes specifically pleaded, as at Markyate, where a small wood had been sold "to satisfy the creditors of the house"[682]. These sales of timber were a favourite means of obtaining ready money; but too often the loss to the house by the destruction of its woods far outweighed the temporary gain and the Abbeys of St Mary's Winchester and Romsey made special mention of this cause of impoverishment in the middle of the fourteenth century[683]. The alienation or p.a.w.ning of plate and _jocalia_ was often resorted to in an extremity. At Gracedieu in 1441 the jewels of the house had been p.a.w.ned without the knowledge of the convent, so that the nuns (as one of them complained) had not one bowl from which to drink[684]; the next year it was a.s.serted that the Prioress of Catesby "p.a.w.ned the jewels of the house for ten years, to wit one cup for the sacrament, which still remained in p.a.w.n, and also other pieces of silver"[685]. When Bishop Longland visited Nuncoton in 1531 he found that the Prioress had in times past sold various goods belonging to her house, "viz. a bolle ungilte playn with a couer, oon nutt gilte with a couer, ij bolles white without couers, oon Agnus of gold, oon bocle of gold, oon chalice, oon maser and many other things"[686]; and in 1436 it was ordered that the chalices, jewels and ornaments of St Mary's Neasham, which were then in the hands of sundry creditors, were to be redeemed[687]. In the case of Sinningthwaite in 1534 the convent was in such a reduced state that Archbishop Lee was actually obliged to give the nuns licence to pledge jewels to the value of 15[688]. The charge of p.a.w.ning or selling jewels for their own purposes was often made against prioresses whose conduct in other ways was bad; for instance against Eleanor of Arden in 1396[689], Juliana of Bromhale in 1404[690], Agnes Tawke of Easebourne in 1478[691] and Katherine Wells of Littlemore in 1517[692].

To financial incompetence and to the employment of improvident methods of raising money, the nuns occasionally added extravagance. The bishops forbade them to wear gay clothes for reasons unconnected with finance; nevertheless their silks and furs must have cost money which could ill be spared, and it is amusing to notice that even at Studley, Rothwell and Langley, which were among the smallest and poorest houses in the diocese of Lincoln and in debt, the nuns had to confess to silken veils. The maintenance of a greater number of servants than the revenues of the house could support was another not uncommon form of extravagance[693].

Instances of luxurious living on the part of the heads of various houses have been given elsewhere[694]; it need only be remarked that a self-indulgent prioress might cripple the resources of a house for many years to come, whether by spending its revenues too lavishly, or by raising money by the alienation of its goods.

One other cause of the poverty of nunneries must be noticed, before turning to the attempts of bishops and other visitors to find a remedy.

Overcrowding was, throughout the earlier period under consideration, a common cause of financial distress; and the admission of a greater number of nuns than the revenues of the convent were able to support was constantly forbidden in episcopal injunctions. Certainly this was not invariably the fault of the nuns. They suffered (as we have seen) from the formal right of bishop or of patron to place a nun in their house on special occasions, and they suffered still more from the constant pressure to which they were subjected by private persons, anxious to obtain comfortable provision for daughters and nieces. It was sometimes impossible and always difficult to resist the importunity of influential gentlemen in the neighbourhood, whose ill-will might be a serious thing, whether it showed itself in open violence or in closed purses. The authorities of the church had sometimes to step in and rescue houses which had thus been persuaded to burden themselves beyond their means. In 1273 Gregory X issued a bull to the Priory of Carrow, with the intention of putting a stop to the practice.

Your pet.i.tion having been expounded to us, containing a complaint that you have, at the instant requests of certain lords of England, whom you are unable to resist on account of their power, received so many nuns already into your monastery, that you may scarce be fitly sustained by its rents, we therefore, by the authority of these present letters, forbid you henceforth to receive any nun or sister to the burden of your house[695].

Some nine years later Archbishop Wickwane wrote in the same strain to the nuns of Nunkeeling and Wilberfoss:

Because we have learned from public rumour that your monastery is sometimes burdened by the reception of nuns and by the visits of secular women and girls, at the instance of great persons, to whom you foolishly and unlawfully grant easy permission, we order you ...

henceforward, to receive no one as nun or sister of your house, or to lodge for a time in your monastery, without our special licence[696].

Bishop Stratford, in his visitation of Romsey in 1311, forbade additions to the nuns, the proper number having been exceeded, and again in 1327 he wrote:

It is notorious that your house is burdened with ladies beyond the established number which used to be kept; and I have heard that you are being pressed to receive more young ladies (_damoyseles_) as nuns, wherefore I order you strictly that no young lady received by you be veiled, nor any other received, until the Bishop's visitation, or until they have special orders from him[697].

The situation at the great Abbey of Shaftesbury was the same. As early as 1218 the Pope had forbidden the community to admit nuns beyond the number of a hundred because they were unable to support more or to give alms to the poor; in 1322 Bishop Mortival wrote remonstrating with them for their neglect of the Pope's order and repeating the prohibition to admit more nuns until the state of the Abbey was relieved, on the ground that the inmates of the house were far too many for its goods to support; and in 1326 (in response to a pet.i.tion from the Abbess asking him to fix the statutory number) the Bishop issued an order stating that the house was capable of maintaining a hundred and twenty nuns and no more and that no novices were to be received until the community was reduced to that number[698].

Episcopal prohibitions to receive new inmates without special licence were very common, especially in the late thirteenth and early fourteenth centuries. Bishops realised that overcrowding only increased the growing poverty of the nunneries. In the poor diocese of York, between 1250 and 1320, the nuns were over and over again forbidden to receive nuns, lay sisters or lay brothers without the licence of the Archbishop. Injunctions to this effect were issued to Marrick (1252), Swine (1268), Wilberfoss (1282), Nunappleton (1282, 1290, 1346), Hampole (1267, 1308, 1312), Arden (1306), Thicket (1309, 1314), Nunkeeling (1282, 1314), Nunburnholme (1318), Esholt (1318), Arthington (1318) and Sinningthwaite (1319)[699].

At Swine, after the visitation by Archbishop Walter Giffard in 1267-8, it was noted among the _comperta_

that the house of Swine cannot sustain more nuns or sisters than now are there, inasmuch as those at present there are ill provided with food, as is said above, and that the house nevertheless remains at least a hundred and forty marks in debt; wherefore the lord Archbishop decreed that no nun or sister should thenceforward be received there, save with his consent[700].

A very severe punishment was decreed at Marrick, where the Archbishop announced that any man or woman admitted without his licence would be expelled without hope of mercy, the Prioress would be deposed and any other nuns who agreed condemned to fast on bread and water for two months (except on Sundays and festivals)[701]. In other dioceses the bishops pursued a similar policy. But it was not easy to enforce these prohibitions. Four years after Archbishop Greenfield's injunction to Hampole (1308) he was obliged to address another letter to the convent, having heard that the prioress had received

a little girl (_puellulam_), by name Maud de Dreffield, niece of the Abbot of Roche, and another named Jonetta, her own niece, at the instance of Sir Hugh de Cressy, her brother, that after a time they might be admitted to the habit and profession of nuns[702].

The predicament of the Prioress is easily understood; how was she to refuse her n.o.ble brother and the Abbot of Roche? They could bring to bear far more pressure than a distant archbishop, who came upon his visitations at long intervals. Moreover the ever present need of ready money made the resistance of nuns less determined than it might otherwise have been; for a dowry in hand they were, as usual, willing to enc.u.mber themselves with a new mouth to feed throughout long years to come.

Prohibitions from increasing the number of nuns become more rare in the second half of the fourteenth and during the fifteenth century. Even when the population recovered from the havoc wrought by the Black Death, the numbers in the nunneries continued steadily to decline. Perhaps fashion had veered, conscious that the golden days of monasticism were over; more likely the growing poverty of the houses rendered them a less tempting retreat. A need for restricting the number of nuns still continued, because the decline in the revenues of the nunneries was swifter than the decline in the number of the nuns. Thus in 1440-1 Alnwick included in his injunctions to seven houses a prohibition to receive more nuns than could competently be sustained by their revenues[703], and the evidence given at his visitations shows the necessity for such a restriction. The injunction to Heynings is particularly interesting:

For as mykelle as we fonde that agayn the entente and the forbedyng of the commune lawe there are in your saide pryorye meo nunnes and susters professed then may be competently susteyned of the revenews of your sayde pryorye, the exilitee of the saide revenews and charitees duly considered, we commaunde, ordeyn, charge and enioyne yowe vnder payne etc. etc. that fro this day forthe ye receyve no mo in to nunnes ne sustres in your saide pryory wyth owte the advyse and a.s.sent of hus (and) of our successours bysshope of Lincolne, so that we or thai, wele informed of the yerely valwe of your saide revenews may ordeyn for the nombre competente of nunnes and susters[704].

Nevertheless even at Nuncoton, one of the houses to which a similar injunction was sent, a nun gave evidence "that in her oun time there were in the habit eighteen or twenty nuns and now there are only fourteen," and the Bishop himself remarked that "ther be but fewe in couent in regarde of tymes here to fore"[705]. Everywhere this decline in the number of nuns went steadily on during the fourteenth and fifteenth centuries[706]. And from the beginning of the fifteenth century there appear, here and there among visitatorial injunctions, commands of a very different nature; here and there a Bishop is found trying, not to keep down, but to keep up the number of nuns. Instead of the repeated prohibitions addressed to Romsey at the beginning of the fourteenth century, there is an injunction from William of Wykeham in 1387, ordering the Abbess to augment the number of nuns, which had fallen far below the statutory number[707]. Similarly in 1432 Bishop Gray wrote to Elstow,

since the accustomed number of nuns of the said monastery has so lessened, that those who are now received scarcely suffice for the chanting of divine service by night and day according to the requirement of the rule, we will and enjoin upon you the abbess, in virtue of obedience and under the penalties written above and beneath, that, with what speed you can, you cause the number of nuns in the said monastery to be increased in proportion to its resources[708].

At Studley in 1531, although the house was badly in debt, the nuns were ordered to live less luxuriously and "to augment your nombre of ladyes within the yere"[709]. In this connection Archbishop Warham's visitation of Sheppey in 1511 is significant. The Prioress, when questioned as to the number of nuns in the house, said that "she had heard there were seventeen; she knew of fourteen; she herself wished to increase the number to fourteen if she could find any who wished to enter into religion"[710].

It is an interesting reflection that Henry VIII may simply have accelerated, by his violent measure, a gradual dissolution of the nunneries through poverty and through change of fashion.

This account of the attempts of medieval bishops to prevent the nunneries from burdening themselves with inmates, beyond the number which could be supported by their revenues, leads to a consideration of the other methods employed by them to remedy the financial distress in which the nuns so often found themselves. These methods may be divided into three cla.s.ses; (1) arrangements to safeguard expenditure by the head of the house and to impose a check upon autocracy, (2) arrangements to prevent rash expenditure or improvident means of raising money, by requiring episcopal consent before certain steps could be taken, and (3) if the incompetence of the nuns were such that even these restrictions were insufficient, the appointment of a male _custos_, master or guardian, to manage the finances of the house.

Arrangements for safeguarding expenditure by the head of the house were of four kinds: (1) provision for the consultation of the whole convent in important negotiations, (2) provision for the safe custody of the common seal, (3) provision for the regular presentation of accounts, and (4) the appointment of coadjutresses to the Prioress, or of two or three treasuresses, to be jointly responsible for receipts and expenditure. It was a common injunction that the whole convent, or at least "the more and sounder part of it," should be consulted in all important negotiations, such as the alienation of property, the leasing of land and farms, the cutting down of woods, the incurring of debts and the reception of novices[711]. It has already been shown that Prioresses acted autocratically in performing such business on their own initiative, and the injunction sent by Peckham to the Abbess of Romsey shows the lengths to which this independence might lead them[712]. Flemyng's injunction to Elstow in 1421-2 is typical:

That the Abbess deliver not nor demise to farm appropriated churches, pensions, portions, manors or granges belonging to the monastery, nor do any other such weighty business, without the express consent of the greater and sounder part of the convent[713].