English Monastic Life. Gasquet Francis Aidan

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