Part 9 (2/2)
We will now visit these monasteries, and try to picture them as they stood in the days of their glory, and see the daily life which the monks led. The rules of the orders differed somewhat, some being stricter than others; and likewise the arrangements of the buildings were not all based upon one plan. The Carthusian monasteries differ widely from those of the other orders, owing to the rule that each monk should have his separate cell, wherein he lived and had his food, and only met his brethren in church and in the chapter-house. We will examine the usual plan of a monastery, the main buildings of which cl.u.s.tered round the cloister-court. This was called the paradise, around which was a covered ambulatory. Here the monks read and wrote, and sometimes had little s.p.a.ces part.i.tioned off for studies, with bookstands and cupboards. It was the great centre of the monastic life. The earlier ambulatories were open, but in the fourteenth century they had windows looking on to the cloister-court, filled with stained gla.s.s. The monks must have found the open cloister a somewhat chilly place for writing, and although their fingers were endured to hardness, had sometimes to abandon their tasks.
Orderic Vitalis tells us that his fingers were so numbed by the cold in a hard winter that he was obliged to leave his writing until a more congenial season.
On the north of the cloister-court stood the monastic church, the grandest and n.o.blest of the monastic buildings, adorned with shrines, and tombs, and altars. Several of our cathedrals were monastic churches, and afford us some idea of the splendour and magnificence of these stately buildings. Many other churches built by the monks, quite as large and n.o.ble as any of our cathedrals, are now in ruins, with only a wall or a b.u.t.tress remaining to mark the site of the once n.o.ble minster.
The church was usually cruciform, with nave and aisles. East of the high altar in the choir stood the lady-chapel, and round the choir a retro-choir, or presbytery. There was a door on the south side of the church, opposite the eastern ambulatory, for the entrance of the monks.
The south transept formed part of the eastern side of the cloister. On the same side stood the chapter-house, a large chamber richly ornamented with much architectural detail, and adorned with mural paintings.
Between the chapter-house and the church there is a narrow room, which was the sacristy, and on the south of the chapter-house a building in two stories, the ground floor being the frater-house, where the monks retired after meals to converse, the upper room being the dortor, or dormitory, where they slept. A pa.s.sage often separated the chapter-house from this building.
On the south side of the cloister-court stood the refectory, a long room in which the monks took their meals; and on the west was a range of buildings the use of which differed in various monasteries, in some for cellars and larders, in others for dormitories. Sometimes this western building was the _domus conversorum_, or house of the lay brethren. The abbot's lodging was a fine house, consisting of hall, chambers, kitchen, b.u.t.tery, and cellars, capable of entertaining a large number of guests, and frequently stood on the east side of the chapter-house quite separate from the other buildings. In small monastic houses governed by a prior his residence often formed the western side of the cloister-court. The farmery, or infirmary, where sick monks were nursed during illness, was a separate building, having its own kitchen, refectory, and chapel. The hospitium was also a separate building near the outer gate of the abbey, and consisted of a hall, dormitories, and a chapel, in which each night a goodly company of guests were entertained and courteously welcomed by the hospitaller. A high wall surrounded the abbey precincts, in which was the outer gate, consisting of a porter's lodge, a prison, and a large room in which the manorial court was held, or the abbot met the representatives of the townsfolk in order to direct their affairs and choose their chief magistrate or settle their differences.
The author of _Piers Ploughman_ gives a description of the appearance of a monastery in the fourteenth century. As he approached the monastic buildings he was so bewildered by their greatness and beauty that for a long time he could distinguish nothing certainly but stately buildings of stone, pillars carved and painted, and great windows well wrought. In the centre quadrangle he notices the stone cross in the middle of gra.s.s sward. He enters the minster, and describes the arches as carved and gilded, the wide windows full of s.h.i.+elds of arms and merchants' marks on stained gla.s.s, the high tombs under canopies, with armed effigies in alabaster, and lovely ladies lying by their sides in many gay garments.
He pa.s.ses into the cloister, and sees it pillared and painted, and covered with lead, and conduits of white metal pouring water into bronze lavatories beautifully wrought. The chapter-house was like a great church, carved and painted like a parliament-house. Then he went into the refectory, and found it a hall fit for a knight and his household, with broad tables and clean benches, and windows wrought as in a church.
And then he wandered and wondered at ”the halls full high and houses full n.o.ble, chambers with chimneys and chapels gay,” and kitchens fit for a king in his castle, and their dorter or dormitory with doors full strong, their fermerye (infirmary) and frater, and many more houses, and strong stone walls, enough to harbour the queen. The author was evidently amazed at all the sights which he witnessed in the monastery.
We will now see the monks at work, and spend a day with them in their monastic home. It is not easy definitely to map out a monk's day. The difficulty arises in a measure from the want of distinct marks of time.
A monastic day was divided into twelve hours of uncertain length, varying according to the season; but the religious observances began at midnight, when the brethren rose at the sound of a bell in the dortor for the continuous service of Mattins and Lauds. They then retired to sleep, until the bell again summoned them at sunrise, when Prime was said, followed by the morning Ma.s.s, private ma.s.ses and confessions, and the meeting of the Chapter; after this, work; then Tierce; then High Ma.s.s, followed by s.e.xt. A short time was then devoted to reading, during which the _ministri_ and the reader at table dined; and then the monks sat down to dinner. This was the first food of the day, though the weaker brethren were allowed to sustain themselves with wine and water, or bread steeped in wine. Dinner was followed by a brief rest in the dormitory. If the monks did not wish to sleep they could read in the dorter; but they were to be careful not to disturb their resting brethren by any noise, such as that caused by turning over the leaves of their books. At one o'clock the bell rang for None, a short service consisting of a hymn, two psalms, some collects, the Lord's Prayer, and versicles. Then the brethren washed themselves, had a stoup of wine in the frater, and worked until Evensong, which was followed by supper.
After supper they read in the cloister until the bell rang for Collation, which consisted of a reading in the chapter-house, whence they retired to the fratery for a draught of wine or beer. Then followed Compline, and then the monks were ready for bed, and retired to the dortor. Even there rules followed them, and directed them how they were to take off their shoes, and ”to behave with more quiet, self-restraint, and devotion than elsewhere.”
I have not exhausted all the services which the monks attended. In addition to the princ.i.p.al ones there were several minor functions, at which devotion to the Blessed Virgin was the chief feature. The life was hard and the discipline severe; and lest the animal spirits of the monks should rise too high, the course of discipline was supplemented by periodical blood-letting. The doctors of the day were firm believers in the utility of this practice, and perhaps it had special advantages for dwellers in monasteries. According to the mediaeval metrical treatise on medicine, _Flos Medicinae_, or _Regimen Sanitatis Salerni_--
”Spiritus uberior exit per phlebotomaniam.”
”It maketh cleane your braine, releeves your eie, It mends your appet.i.te, restoreth sleep, Correcting humours that do waking keep; And inward parts and sences also clearing It mends the voyce, touch, smell, taste, hearing.”
According to the _Observances_ of the Augustinian Priory at Barnwell, Cambridge, each brother was compelled to be bled seven times a year. It was probably a welcome duty, as the monks enjoyed a regular holiday, and were solaced with unwonted good fare.
Those who wished to be bled asked leave in Chapter, and having received a formal licence, attended High Ma.s.s. After the gospel they left the quire, and were bled in the farmery, where they remained three days.
During this period they were excused attendance at the daily services, except on very special occasions; and minute directions are given for their personal comfort. They were allowed fire and lights, with suitable food, eggs and vegetables being specially mentioned; and they might take exercise within the precincts, and even beyond them, should the prelate give them leave. The infirmary seems to have been the most cheerful place in the monastery. Its inmates were ”to lead a life of joy and freedom from care, in comfort and happiness.” Conversation was freely permitted, though sarcastic and abusive language was strictly forbidden.
”Games of dice and chess, and other games unsuitable to those who lead a religious life, were forbidden”; ”because beyond all doubt they are offensive to G.o.d, and frequently give occasion to strife and contention among those who play them.” We notice that invalids were allowed to walk in the ”vineyards”; evidently the monks grew their own grapes, and made their own wine. The infirmary must have been well frequented. The complaints which are often specially mentioned as likely to compel the monks to resort to it are ”irksomeness of life in the cloister,” ”long continuance of silence,” ”fatigue in the quire or extension of fasting,”
and ”sleeplessness and overwork.”
With regard to blood-letting the various orders had different customs.
The Benedictines and Cluniacs had no stated times or seasons for the operation. The Cistercians prescribe bleeding four times in the year.
The Carthusians were bled five times, and the Dominicans four times in the year.
The food of the monastery was varied and plentiful. Fish and flesh were brought to the table, the former being obtained from the monastic stew-ponds. Fruit was supplied, both raw and cooked, and a good supply of beer and wine. Wine seems to have been very commonly used, and some relaxation was evidently permitted in the matter of drink.
The hospitium, or guest-house, is worthy of a visit. Thither flocked a mixed crowd of knights and dames, monks and clerks, palmers, friars, traders with their wares, minstrels with their songs, and beggars, enjoying to the full the hospitality of the monks, who recognised it as one of their duties ”to entertain strangers.” The religious houses were, to a great extent, the inns of the Middle Ages; and when they were situated on the high roads, the guests were numerous and their entertainment costly. We are reminded, however, by the _Observances_ of Barnwell Priory that ”by showing hospitality to guests the reputation of the monastery is increased, friends.h.i.+ps are multiplied, animosities are blunted, G.o.d is honoured, charity is increased, and a plenteous reward in heaven is promised.” It was enjoined that the hosteller, or brother in charge of the hospitium, should have ”facility of expression, elegant manners, and a respectable bringing up; and if he have no substance to bestow he may at any rate exhibit a cheerful countenance and agreeable conversation, for friends are multiplied by agreeable words.” He had to provide clean cloths and towels, cups without flaws, spoons of silver, mattresses, blankets and untorn sheets, pillows, quilts, etc. His duties are laid down with much minuteness; every morning he was required to go through the inventory, lest anything should be missing.
The meeting in the chapter-house we must not omit to describe. When all the brethren had taken their seats, one monk went to the pulpit and read aloud the martyrology for the day. Then some psalms and collects were read, and a portion of the monastic rule, and briefs announcing the deaths of persons in whom the brethren were interested. The _tabula_, or notice-board, recording the names of those who were responsible for certain duties, was read; and a sermon followed. After the precentor had given minute instructions with regard to the reading and singing of the services for the day, the abbot said: ”Speak of your own order.” This was the call to confession; and any brother who was conscious that he had transgressed any rule, or neglected his duty, came forward and asked pardon for his fault. This was followed by the report of the _circator_, whose duty was to play the spy, and discover the faults of the monks.
And after this the brethren accused each other. One brother started up saying: ”I accuse ---- a brother.” The accused came forward and stood before the abbot, waiting patiently for the charge. The accuser then stated the charge, which was admitted, or denied, by the accused. If the abbot judged him to be flogged, the culprit might not be flogged by his accuser. He rose from his knees and modestly divested himself of his garments, remaining covered from his girdle downwards; and he who flogged him might not cease till the abbot bade him. Then he helped the brother to put on his clothes, who bowed to the abbot and went back to his place. The Chapter, after this exciting interlude, proceeded to transact the temporal business of the house, and then adjourned.
The chapter-house was often the scene of great events in the history of England. At Reading Abbey in this n.o.ble chamber parliaments were held.
Here Heraclius, the patriarch of Jerusalem, presented to Henry II. the keys of the Holy Sepulchre, and invoked his aid in the crusade against the Saracens. Here the bishops a.s.sembled and excommunicated Longchamp, Chancellor and Regent of the country. Here the marriage contract between John of Gaunt and Blanche of Lancaster was signed, when there were great rejoicings in the ancient town, and tilts and tournaments took place daily. These gay scenes must have greatly disturbed the tranquil life of the monks, and contrasted strangely with their normal condition.
The picture of monastic life, which a study of the records of a monastery brings before us, is strange and alien to our present ideas; but it is brightened by a spirit of sincere religion and true charity, and helps us to understand the attraction of the convent walls in turbulent and troublous times.
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