Medieval English Nunneries c. 1275 to 1535

by Eileen Power

We enjoin and charge you the abbess and who so shall succeed you ... that henceforward you admit no one to be a nun of the said monastery ... unless she be taught in song and reading and the other things requisite herein, or probably may be easily instructed within a short time[821].

Further light is thrown on the question by an episode in the life of Thomas de la Mare, Abbot of St Albans from 1349 to 1396. At that time the subordinate nunnery of St Mary de Pré consisted of two grades of inmates, nuns and sisters, who were never on good terms. The Abbot accordingly transformed the sisters into nuns and ordained that no more sisters should be received, but only “literate nuns.” But hitherto the nuns also had been illiterate; “they said no service, but in the place of the Hours they said certain Lord’s Prayers and Angelic Salutations.” The Abbot therefore ordered that they should be taught the service and that in future they should observe the canonical hours, saying them without chanting, but singing the offices for the dead at certain times. Since they had apparently no books, from which to read the services, he gave them six or seven ordinals, belonging to the Abbey of St Albans, which caused not a little annoyance among the monks. In order that nuns should not be rashly and easily admitted, he ordered that henceforth all who entered the house were to profess the rule of St Benedict in writing[822].

The requirements seem to be that the nun should be able to take part in the daily offices in the quire, for which reading and singing were essential. It was not, it should be noted, essential to write, though Abbot Thomas de la Mare required the nuns of St Mary de Pré to profess the rule in writing and about 1330 the nuns of Sopwell (another dependency of St Albans) were enjoined by the commissary of a previous Abbot to give their votes for a new Prioress in writing[823]. Nevertheless, strange as this may appear to many who are wont to credit the nuns with teaching reading, writing, arithmetic and a number of other accomplishments to their pupils, it is probable that some of the nuns of the fourteenth and fifteenth centuries were unable to write. The form of profession of three novices at Rusper in 1484 has survived and ends with the note “Et quelibet earum fecit tale signum crucis manu sua propria ✠”[824] which might possibly imply that these nuns could not write their names. It is significant that the official business of convents, their annual accounts and any certificates which they might have to draw up, were done by professional clerks, or sometimes by their chaplains. Payment to the clerk who made the account occurs regularly in their account rolls; and the Visitations of Bishop Alnwick, to which reference will be made below, show that they were often completely at a loss, when writing had to be done and there was no clerk to do it.

Again it would seem clear that the nun who was fully qualified to “bear the burden of the choir” ought to be able to understand what she read, as well as to read it, and this raises at once the study of Latin in nunneries. Here again the nuns do not emerge very well from inquiry. Some there were no doubt who knew a little Latin, even in the fourteenth, fifteenth and sixteenth centuries; but the more the inquirer studies contemporary records, the more he is driven to conclude that the majority of nuns during this period knew no Latin; they must have sung the offices by rote and though they may have understood, it is to be feared that the majority of them could not construe even a Pater Noster, an Ave or a Credo. Let us take the evidence for the different centuries in turn. The language of visitation injunctions affords some clue to the knowledge of the nuns. It must be remembered that throughout the whole period Latin was always the learned and ecclesiastical language; and the communications addressed by a bishop to the monastic houses of his district, notices of visitation, mandates and injunctions would normally be in Latin; and when he was addressing monks they were in fact almost always in this tongue. After Latin the language next in estimation was French. This had been the universal language of the upper class and up till the middle of the fourteenth century it was still par excellence the courtly tongue. But it was rapidly ceasing to be a language in general use and the turning-point is marked by a statute of 1362, which ordains that henceforth all pleas in the law courts shall be conducted in English, since the French language “is too unknown in the said realm.” At the close of the century even the upper classes were ceasing to speak French and the English ambassadors to France in 1404 had to beseech the Grand Council of France to answer them in Latin, French being “like Hebrew” to them[825]. In the fifteenth century French was a mere educational adornment, which could be acquired by those who could get teachers.

The linguistic learning of English nuns at different periods was similar to that of the gentry outside the convent. It was not possible after the beginning of the fourteenth century (perhaps even during the last half of the thirteenth century) to assume in them that acquaintance with Latin, the learned and ecclesiastical tongue, which was generally assumed in their brothers the monks. Their learning was similar to that of contemporary laymen of their class, rather than of contemporary monks; and it went through exactly the same phases as did the coronation oath. About 1311 the King’s oath occurs in Latin among the State documents, with the note appended that “if the King were illiterate” he was to swear in French, as Edward II did in 1307; but in 1399 when Henry IV claimed the throne, he claimed it in English, “In the name of the Fadir, Son and Holy Gost, I Henry of Lancastre, chalenge þis Rewme of Yngland”[826]. Similarly towards the close of the thirteenth century the English bishops begin to write to their nuns in French, because they are no longer “literate,” in the sense of understanding Latin. Throughout this century the nuns are able to speak the courtly tongue; they use it for their petitions; and Chaucer’s Prioress boasts it among her accomplishments at the close of the century,

And Frensh she spak ful faire and fetisly
After the scole of Stratford atte Bowe,
For French of Paris was to her unknowe.

But French, like Latin, is beginning to die away. It hardly ever occurs in petitions after the end of the century; and in the fifteenth and sixteenth centuries the Bishops almost invariably send their injunctions to the nuns in English. The majority of nuns during these two centuries would seem to have understood neither French nor Latin[827].

The evidence of the bishops’ registers is worth considering in more detail. The bishops were genuinely anxious that the reforms set forth in their injunctions should be carried out by the nuns, and they were therefore at considerable pains to send the injunctions in language which the nuns could understand. There are few surviving injunctions belonging to the thirteenth century; and their evidence is missed. Archbishop Walter Giffard in 1268[828] and Archbishop Newark in 1298[829] write to the nuns of Swine in Latin, a language which they seem to have employed habitually when writing to nunneries. Archbishop Peckham sometimes writes to the Godstow nuns in Latin (1279) and sometimes in French (1284)[830]; it is to be noted that his French letter is of a more familiar type. Bishop Cantilupe of Hereford writes about 1277 to the nuns of Lymbrook in Latin, but his closing words raise considerable doubt as to whether an understanding of Latin can be generally assumed in nunneries at this period, for he says “you are to cause this our letter to be expounded to you several times in the year by your penancers, in the French or English tongue, whichever you know best”[831].

The evidence for the next century is even less ambiguous, for nearly all injunctions are in French and sometimes it is specifically mentioned that the nuns do not understand Latin. Bishop Norbury in 1331 translates his injunctions to Fairwell into French[832], because the nuns do not understand the original in Latin, and Bishop Robert de Stretton, writing to the same house in 1367, orders his decree to be “read and explained in the vulgar tongue by some literate ecclesiastical person on the day after its receipt”[833]. Bishop Stapeldon’s interesting injunctions to Polsloe and Canonsleigh in 1319 are in French, but he seems to assume some knowledge of Latin in the nuns, for he orders that if it be necessary to break silence in places where silence is ordained, speech should be held in Latin, though not in grammatically constructed sentences, but in isolated words[834]. In 1311 Bishop Woodlock sending a set of Latin injunctions to the great Abbey of Romsey, announces that he has caused them to be translated into French, that the nuns may more easily understand them[835]; but Wykeham writes to them in Latin in 1387[836]. In the Lincoln diocese during this century the custom of the bishops varies. Gynewell writes to Heynings and to Godstow in French, but to Elstow in Latin[837]; Bokyngham writes to both Heynings and Elstow in Latin, but in ordering the nuns of Elstow in 1387 to keep silence at due times, he adds “Et vulgare gallicum addiscentes inter se eo utantur colloquentes”[838], a significant contrast to Stapeldon’s recommendation of Latin in similar circumstances some seventy years earlier.

When we pass from the fourteenth to the fifteenth century it is clear that even French was becoming an unknown tongue to the nuns; nearly all injunctions are from this time forward written in English. At Redlingfield in 1427, the seven nuns and two novices were assembled in the chapter house, where the deputy visitor read his commission, first in Latin and then in the vulgar tongue, in order that the nuns might better understand it[839]. It is true that Bishops Flemyng and Gray send Latin injunctions to Elstow and Delapré Abbeys in 1422 and 1433 respectively; but Flemyng orders “that the premises, all and sundry, be published and read openly and in the vulgar mother tongue eight times a year”[840], and Gray writes that his injunctions are to be translated into the mother tongue and fastened in some conspicuous place[841]. The best evidence of all for the state of learning in nunneries during the first half of the fifteenth century is to be found in the invaluable records of Alnwick’s visitations of the Lincoln diocese. Now it should be noted that when Alnwick visited houses of monks or canons, the sermon, which was generally preached on such occasions by one of the learned clerics who accompanied him, was invariably preached in Latin. Moreover, all injunctions sent to male houses after visitation were sent in Latin also. The assumption still was that these monasteries were homes of learning and acquainted with the language of learning. With the nunneries it was otherwise. The sermons were always preached “in the vulgar tongue” and the injunctions were always sent in English. It was not even pretended that the nuns would understand Latin. Moreover it is quite plain that when the preliminary notices of visitation had been sent in Latin, they had been very imperfectly understood; and that when it was necessary for a Prioress herself to draw up a certificate in writing, she was often quite unable to do so.