Medieval English Nunneries c. 1275 to 1535 Part 37

39. _Hampole._

1313. Archbishop Greenfield granted the convent licence to receive a young girl Agnes de Langthwayt as a boarder, at the instance "n.o.bilis viri Ade de Everyngham."

1314. He issued a decree that no male children over five years of age should be permitted in the house, "as the Archbishop finds has been the practice." (_V.C.H. Yorks._ III, pp. 163-4.)

40. _Marrick._

1252. Archbishop Gray forbade any girl or woman to be taken as boarder or to be taught without special licence. (_V.C.H. Yorks._ III, p. 117.)

41. _Moxby._

1314. Archbishop Greenfield forbade boarders or girls over twelve to be taken without licence. (_V.C.H. Yorks._ III, p. 239.)

42. _Nunappleton._

1489. Archbishop Rotheram enjoined: "Item at yee take noe perhendinauntes or sogerners into your place from hensforward, but if ei be children or ellis old persones, by which availe by liklyhod may growe to your place."

(_V.C.H. Yorks._ III, 173, and Dugdale, _Mon._ V, p. 654).

43. _Nunburnholme._

1318. Archbishop Melton forbade persons of either s.e.x over twelve years of age to be maintained as boarders. (_V.C.H. Yorks._ III, p. 119.)

44. _Nunkeeling._

1314. Archbishop Greenfield forbade boarders to be taken, or girls to be kept in the house after the age of twelve years. (_V.C.H. Yorks._ III, p.

120.)

*45. _Nunmonkton._

1429. Isabel Salvayn leaves "xiij s iiij d to be paid for Alice Thorp at Nunmunkton for her board." (_Test. Ebor._ I, p. 419.)

46. _Rosedale._

1315. Archbishop Greenfield decreed, under pain of the greater excommunication, that no nun was to cause a girl or boy to sleep under any consideration in the dorter, and if any nun broke this command, the Prioress, under pain of deposition, was to signify her name without delay to the Archbishop. (_V.C.H. Yorks._ III, p. 174.)

47. _St Clement's, York._

1310. Archbishop Greenfield forbade girls over twelve as boarders.

1317. Archbishop Melton forbade little girls, or males of any age, or secular women to sleep in the dorter with the nuns. (_V.C.H. Yorks._ III, p. 129.)

48. _Sinningthwaite._

1315. Archbishop Greenfield enjoined the Prioress and Subprioress not to permit boys or girls to eat flesh meat in Advent or s.e.xagesima, or during Lent eggs or cheese, in the refectory, contrary to the honesty of religion, but at those seasons when they ought to eat such things, they were to be a.s.signed other places in which to eat them.

1319. Archbishop Melton forbade girls over twelve to be retained without special licence. (_V.C.H. Yorks._ III, p. 177.)

*49. _Swine._

1345. Peter del Hay of Spaldynton leaves in his will "to Joan my daughter residing (_manenti_) in Swyn vj s viij d." (_Test. Ebor._ I, p. 12.) This is probably a boarder in the convent, perhaps a child.

15th century. Thorold Rogers (_Six Centuries of Work and Wages_ (1909), p.

166), says: "During the course of the [fifteenth] century I find it was the practice of country gentlefolks to send their daughters for education to the nunneries, and to pay a certain sum for their board. A number of such persons are enumerated as living _en pension_ at the small nunnery of Swyn in Yorkshire. Only one roll of expenditure for this religious house survives in the Record Office, but it is quite sufficient to prove and ill.u.s.trate the custom." I have been unable to trace this roll in the Record Office.

NOTE C.

NUNNERY DISPUTES.

Other instances of nunnery disputes may be quoted, among which Peckham's letter to the Holy Sepulchre, Canterbury, is a good example: "If there be any nun above you who is quarrelsome and sharp and is of custom unbearable towards her sisters, we order her to be separated from the communion of the convent according to the form of the rule, and to be kept in some solitary place (so that meanwhile no man or woman have conversation with or access to her) until she shall be brought back to humility of spirit and show herself amiable and devout to all. Therefore let there cease among you quarrels, altercations and sharp words, which stain and deform the splendours of monastic honour. And for such contumelious members who have to be separated as aforesaid we a.s.sign that dark room under the dorter, if you have none other more suitable"[1658]. The nuns of Wroxall in 1338 were warned to "cease from scoldings, reproofs and other evil words" and were particularly told not to speak "en reproce ne en vilenie"

of a certain Dame Margaret de Acton, who had evidently been guilty of some serious fault, but had been duly corrected by the Visitor[1659]; and in the same year it was ordained at Sopwell that "if it happen that any one scold ... let her be placed in silence by all and do penance for three days"[1660]. At Heynings in 1392 Bokyngham ordered "that all the nuns treat their sisters affably, not with an austere but with a benignant countenance and with sisterly affection, nor visit them with railing and hurtful words in public, especially in the presence of laymen, nor threaten or scold them, on pain, etc"[1661]. At Elstow in 1421-2 there was an injunction against the formation of cliques, upon the need for which light is thrown by the _detecta_ at Alnwick's visitation of Gracedieu[1662], "That no nun make any secret cabals or say or imagine anything by way of insinuation or disparagement, whereby charity, unity or the comeliness of religion may be hindered or troubled in the convent"[1663].

The _detecta_ at visitations often give details as to the ill-temper or insubordination of individuals. At Wothorpe in 1323 Bishop Burghersh "ordered inquiry into certain irregularities within the priory, caused by the discords raised among the nuns by sister Joan de Bonnwyche"[1664]. At Littlemore one of the nuns deposed that Dame Agnes Marcham "is very quarrelsome and rebellious and will not do her work like the others"; it appears that the convent resented the fact that although she had worn the habit of profession for twelve years she was not expressly professed and refused to make public profession; she on her part a.s.serted that "she does not mean to make express profession while she stays in that place, because of the ill-fame which is current thereabouts concerning that place and also because of the barrenness and poverty which in likelihood will betake the place on account of the slenderness of the place's revenues," and she proceeded to give details of the access to the priory of two scholars of Oxford and a parish chaplain[1665]. It is difficult to tell who was in the right; Littlemore certainly was a place of ill-repute and went from bad to worse, but Agnes Marcham had stayed there for half her lifetime (she had entered at the age of thirteen and was twenty-six or twenty-eight at the time of the visitation) and it looks as though she had really no intention of departing, but found the threat to do so useful[1666]. At G.o.dstow in the same year it was sister Maud, a laywoman, who caused trouble; she was very rebellious against the abbess and rumour ran high in the convent that she had "obtained a bull from the apostolic see to the prejudice of the monastery and without the abbess's knowledge"[1667]. At Easebourne (1524) the subprioress Alice Hill said that three of the younger nuns were disobedient to her in the absence of the Prioress; but the three delinquents and another nun deposed that "Lady Alice Hill is too haughty and rigorous and cannot bear patiently with her sisters" and the Visitor apparently considered that the complaint was justified, for

afterwards Lady Alice Hill, subprioress, appeared and humbly submitted herself to correction, in the presence of the said prioress and co-sisters, upon what has been discovered against her in the visitation. Afterwards my lord enjoined her that from henceforth she should conduct herself well and religiously in all things towards the said prioress and nuns; and as to the other portion of her penance he adjourned it for a time. After doing which (he) enjoined all to be obedient to the Lady Prioress and in her absence to the said subprioress[1668].

The difficulty was perhaps the old one, that crabbed age and youth cannot live together. At Rusper, when the same Visitor came there, it was found that the four sisters were disturbed by the intrigues of an external visitor, for the nuns deposed "that a certain William Tychenor hath frequent access to the said priory and there sows discord between the prioress, sisters and other persons living there"[1669]; sometimes the lay servants of a house seem to have stirred up quarrels among their mistresses and in 1302 John of Pontoise ordered the nuns of Wherwell "to punish well secular persons, both sisters and others, whoever they may be, who reply improperly and impudently to the religious ladies, and especially those who sow quarrels and disputes among the ladies"[1670].

Injunctions as to the making of corrections usually had in view the prevention of ill feeling, by ensuring that such corrections should not be made in a harsh or unfair manner and should take place only in the chapter-house and not in the presence of strangers. It will be remembered that the wicked prioress of Catesby, Margaret Wavere, used to rebuke and reproach her nuns before secular folk, and treat them with great cruelty; her the Bishop charged

vnder payne of cursyng that moderly and benygnely ye trete your susters, specyally in correctyng thaire defautes, so that ye make your correcyones oonly in the chaptre hous of suche defautz and excesse as be open and in presence of your sustres[1671].

Bokyngham sent a long and detailed injunction on the subject to Elstow in 1387:

In making corrections the abbess, prioress, and others of superior rank shall so observe a moderate and modest temperance and an equitable reasonableness, that having laid aside all hatred and malice and excessive rigour, they shall in charitable zeal proceed to (deal with) the complaints, offences and faults reported to them and shall hear the accused parties, silencing or repelling their excuses, punishing, correcting and reforming their offences and excesses, grave and venial, without harshness or railing words and quarrels or abuse, according as the quality of the fault, the compunction of the delinquents and the repet.i.tion or frequency of the offence demand it.

And when faults and offences have been punished and excesses corrected let them not reiterate fresh reproaches, but treat their fellow-nuns affably, not with an austere but with a benignant countenance, nor visit them with railing and insulting words in public, especially in the presence of laymen, nor scold them when they have committed excesses, but only in the chapter deal with all that concerns the discipline of regular observance[1672].

For an injunction to the nuns on obedience see Woodlock's injunction to Romsey in 1311:

Item, because they are unaware that amongst the vows of religion the vow of obedience is the greater, it is ordered that the younger ladies reverently obey the seniors and especially their presidents and if any rebels are found they shall be sharply rebuked in chapter before all and, the fault growing, the penalty of disobedience shall be increased[1673].

At Rosedale, where in 1306 the nuns had been warned not to quarrel, it was enacted nine years later that

any nun disobedient or rebellious in receiving correction was for each offence to receive a discipline from the president in chapter and say the seven penitential psalms with the litany, and if still rebellious the archbishop would impose a still more severe penance[1674].

It is to be feared that these quarrels sometimes got to blows. Besides the notorious instances of Margaret Wavere and Katherine Wells, the excommunication of three nuns of St Michael's, Stamford, for laying violent hands upon a novice may be quoted[1675]. Of another kind were the a.s.saults of a certain nun of Romsey, who was excommunicated for attacking a vicar in church[1676], and of a Prioress of Rowney. It appears from the court rolls of Munden Furnivall (1370) that the latter "had been guilty of a hand to hand scuffle with a chaplain, called Alexander of Great Munden; each was fined for drawing blood from the other and the lady also for raising the hue and cry unjustly"[1677]. In both cases the nun was blamed, but it is perhaps permissible to quote in this connection an anecdote told by Thomas of Chantimpre:

When I was in Brussels, the great city of Brabant, there came to me a maiden of lowly birth, but comely, who besought me with many tears to have mercy upon her. When therefore I had bidden her tell me what ailed her, then she cried out amidst her sobs: "Alas, wretched that I am! for a certain priest would fain have ravished me by force, and he began to kiss me against my will; wherefore I smote him with the back of my hand, so that his nose bled; and for this, as the clergy now tell me, I must needs go to Rome." Then I, scarce withholding my laughter, yet speaking as in all seriousness, affrighted her as though she had committed a grievous sin; and at length, having made her swear that she would fulfil my bidding, I said, "I command thee, in virtue of thy solemn oath, that if this priest or any other shall attempt to do thee violence with kisses or embraces, then thou shalt smite him sore with thy clenched fist, even to the striking out, if possible, of his eye; and in this matter thou shalt spare no order of men, for it is as lawful for thee to strike in defence of thy chast.i.ty, as to fight for thy life." With which words I moved all that stood by, and the maiden herself, to vehement laughter and gladness[1678].

The list of faults given in the "Additions to the Rules" of Syon Abbey, contains several references to ill temper, though such references are, to be sure, no more proof that the faults were committed than are the model forms of self-examination ("Have I committed murder?") sometimes given to-day to children in preparation for the Communion service. Among "greuous defautes" are mentioned, "if any suster say any wordes of despyte, reprefe, schame or vylony to any suster or brother," "if any sowe dyscorde amonge the sustres and brethren," "if any be founde a preuy rouner or bakbyter." Among "more greuous defautes" are:

if any whan thei fal chydyng or stryuyng togyder, if the souereyne or priores, or any serche say thus--"_Sit nomen domini benedictum_" wyl not cese, knokkyng themselfe upon their brestes, answerynge and saynge mekely, and withe a softe spyryte "_Mea culpa_" ... and so utterly cese, if any manesche by chere or wordes to smyte another at any tyme, or for to auenge her own injurye, or els by unG.o.dly wordes repreve another of her contre, or kynrede, or of any other sclaunderous fortune, or chaunse fallen at any tyme.

Among "most greuous defautes" are:

If any ley vyolente hande upon her souereyne or spituosly smyte or wounde her or elles make any profer to smyte be sygne or token leftying up her fest, stykke, staffe, stone, or any other wepen what ever it be, or else schofte, pusche, or sperne any suster from her withe armes or scholders, handes or fete, violently, in wrekyng of her oun wrethe[1679].

NOTE D.