[159] These two expressions seem to imply that recluses sometimes went out of their cell, not only into the church, but also into the churchyard. We have already noticed that the technical word “cell” seems to have included everything within the enclosure wall of the whole establishment. Is it possible that in the case of anchorages adjoining churches, the churchyard wall represented this enclosure, and the “cell” included both church and churchyard?
[160] A commission given by William of Wykham, Bishop of Winchester, for enclosing Lucy de Newchurch as an anchoritess in the hermitage of St. Brendun, at Bristol, is given in Burnett’s “History and Antiquities of Bristol,” p. 61.
[161] “In monasterio inclusorio suo vicino;” it seems as if the writer of the rubric were specially thinking of the inclusoria within monasteries.
[162] The Ordo Romanus. The Pontifical of Egbert. The Pontifical of Bishop Lacey.
[163] Guardian newspaper, Feb. 7, 1870.
[164] Surrey Society’s Transactions, vol. iii. p. 218.
[165] The same collect, with a few variations, was used also in the consecration of nuns. Virgin chastity was held to bring forth fruit a hundred fold; widowed chastity, sixty fold; married chastity, thirty fold.
[166] Hair-cloth garment worn next the skin for mortification.
[167] King Henry IV., Pt. I., Act i. Sc. 1.
[168] There have come down to us a series of narratives of pilgrimages to the Holy Land. One of a Christian of Bordeaux as early as 333 A.D.; that of S. Paula and her daughter, about 386 A.D., given by St. Jerome; of Bishop Arculf, 700 A.D.; of Willebald, 725 A.D.; of Sæwulf, 1102 A.D.; of Sigurd the Crusader, 1107 A.D.; of Sir John de Mandeville, 1322-1356.—Early Travels in Palestine (Bohn’s Antiq. Lib.).