[1247] Ib. II, p. 218.
[1248] See V.C.H. Oxon. II, pp. 76-7.
[1249] Op. cit. f. 26d.
[1250] Gray, Priory of St Radegund, Cambridge, p. 35.
[1251] Dugdale, Mon. IV, p. 190. See below p. [602].
[1252] Lambeth Reg. Langham, f. 76d. Compare the note in Alnwick’s visitation of Studley (1445): “Sister Isabel Bartone. It is said that there is great recourse of seculare guests to the aforesaid Isabel and to her chamber.” Alnwick’s Visit. MS. f. 26d.
[1253] Archaeologia, XLVII, p. 57.
[1254] A few more examples may be quoted. At Swine one of the comperta of Giffard’s visitation in 1267-8 runs: “The household of Sir Robert de Hilton, knight, wanders about far too freely (nimis dissolute) in the cloister and parlour, and often holds very suspicious conversations with the nuns and sisters, whence it is feared that harm may come. And this same Robert is very injurious and dangerous to them, wherefore, for fear of his oppression, the canons of the house lately, without the consent of the convent, gave him a barn full of corn, with which the convent should have been maintained.” Reg. Walter Giffard, p. 148. At Nunmonkton in 1397 the Prioress, Margaret Fairfax, was ordered to see that John Munkton (the same who scandalised the convent by feasting and playing tables with her in her room), Sir William Aschby, chaplain, William Snowe and Thomas Pape held no conversation nor kept company with her, nor with any nun of her house, except in the presence of two of the elder nuns, and she was warned not to allow clerks to frequent the priory without reasonable cause. Dugdale, Mon. IV, p. 194. At Rusper in 1524 “a certain William Tychenor has frequent access to the said priory and there sows discord between the prioress and sisters and others living there.” Sussex Arch. Coll. V, p. 257. It will be noticed how often these suspected visitors are clerics; the prefix “sir” in the Nuncoton extract quoted in the text almost certainly denotes a churchman and the persons mentioned are probably secular clergy or canons from neighbouring houses such as Newhouse, probably chantry-priests and parish chaplains. See below, p. [416].
[1255] The following examples are typical of a host of others. At Nunappleton (1281) external visitors come into frater and cloister. Reg. William Wickwane, p. 141. At Rosedale (1306) the infirmary is to be kept from the passing to and fro of seculars; at Arthington (1318) they are not to frequent cloister, infirmary or other private places; at Nunburnholme (1318) there is scandal from the frequent access and gossiping of seculars with certain of the nuns. V.C.H. Yorks. III, pp. 119, 174. At Ickleton (1345) the precincts are not to be made the resort of any secular woman, nor is any such person to come into the choir during the hours of service. Goddard, Ickleton Church and Priory (Cambridge Antiq. Soc. Proc. XLV, p. 190). At Gracedieu (1440-1) seculars and nuns eat together commixtim in the Prioress’ hall. Linc. Visit. II, p. 122. At Heynings (1440) the infirmary was occupied by secular folk, “to the great disturbance of the sisters.” Ib. p. 133. At Romsey (1492) people stand about chatting in the middle of the choir. Liveing, op. cit. p. 220.
[1256] On the right of the patron or founder of a monastery, or of persons of noble birth, to enter the cloistral precincts, see Thiers, op. cit. pp. 296-309. He quotes the rule of Fontevrault (cap. VII): “If the most Christian King, the Queen, the Dauphin and other princes of the blood-royal, the founders and foundresses, being instantly besought, refuse nevertheless to desist from entering the precincts, let them enter with as small a suite of attendants as you can arrange, in long and decent garments and not otherwise; but let them not seek to pass the night on pain of excommunication.” Ib. p. 297. It was never possible in practice to keep out great lords and ladies.