What thinkest thou of the poor, that are indifferently dowered and ill-provided for, as almost all gentlewomen now are in the world, that have not wherewith to buy themselves a bridegroom of their own rank and give themselves into servitude to a man of low esteem, with all that they have? Wellaway! Jesu! what unworthy chaffer[68].
Thomas of Hales’ mystical poem A Luue Ron, in the same century, also lays stress upon this point, half in ecstatic praise of the celibate ideal, half as a material inducement[69], and the same idea is repeated at the end of the next century in Clene Maydenhod:
He asketh with the nouther lond ne leode,
Gold ne selver ne precious stone.
To such thinges hath he no neode,
Al that is good is with hym one,
Gif thou with him thi lyf wolt lede
And graunte to ben his owne lemman[70].
In ecclesiastical language the same sentiment is expressed by the injunction of Archbishop Greenfield of York, who forbade the nuns of Arden to receive any one as a nun by compact, since that involved guilt of simony, but only to receive her “from promptings of love”[71].
This sentiment was, however, set aside in practice from early times; and a glance at any conventual register, such as the famous Register of Godstow Abbey, shows something like a regular system of dowries, dating certainly from the twelfth century. The Godstow Register contains 19 deeds, ranging between 1139 and 1278, by which grants are made to the nunnery on the entrance of a relative of the grantor, the usual phrase being that such and such a man gave such and such rent-charges, pasture-rights, lands or messuages, “with” his mother or sister or daughter “to be a nun”[72]. One very curious deed dated 1259, shows that the reception of a girl at Godstow was definitely a pecuniary matter. Ralph and Agnes Chondut sold to the nunnery a piece of land called Anfric,
for thys quite claime and reles, the seyd abbas and holy mynchons of Godstowe gafe to the seyde raph and Agnes hys wyfe liiiº marke, and made Katherine the sustur of the seyd Agnes (wyfe of the seyd raph) Mynchon in the monasteri of Godstowe, with the costys of the hows, ... and the seyd holy mynchons of Godstowe shold pay to the seyd raph and Agnes hys wyfe xxv marke of the forseyd liii marke in that day in whyche the foreseyd Katerine should be delyuerd to hem to be norysshed and to be mad mynchon in the same place and in the whyche the seyd penyes shold be payd,
and a second instalment at a place to be agreed upon when confirmation of the grant is obtained[73]. That is to say the price of the land was £35. 6s. 8d. together with the cost of receiving Katherine, which was equivalent to a further sum of money, unfortunately not specified.
Any collection of wills provides ample evidence of this dowry system. Not only do they frequently contain legacies for the support of some particular nun during the term of her life, but bequests also occur for the specific purpose of paying for the admission of a girl to a nunnery, in exactly the same way as other girls are provided with dowries for their marriage. The Countess of Warwick, in 1439, left a will directing “that Iane Newmarch have cc mark in gold, And I to bere all Costes as for her bryngynge yn-to seynt Katrens, or where-ever she woll be elles”[74]. Even the clergy, who should have been the last to recognise a system so flagrantly contrary to canon law, followed the general custom; William Peke, rector of Scrivelsby, left one Isabella ten marks to make her a nun in the Gilbertine house of Catley[75] and Robert de Playce, rector of the church of Brompton, made the following bequest:
Item I bequeath to the daughter of John de Playce my brother 100s. in silver, for an aid towards making her a nun in one of the houses of Wickham, Yedingham or Muncton, if her friends are willing to give her sufficient aid to accomplish this, but if, through lack of assistance from friends, she be not made a nun,
she was to have none of this bequest (1345)[76]. Sometimes, as has already been noted, the money is left alternatively to marry the girl or to make her a nun, which brings out very clearly the dower-like nature of such bequests[77]. The accounts of great folk often tell the same tale. When Elizabeth Chaucy—probably a relative of the poet Chaucer—became a nun at Barking Abbey in 1381, John of Gaunt paid £51. 8s. 2d. in expenses and gifts on the occasion of her admission[78], and the privy purse expenses of Elizabeth of York contain the item, “Delivered to thabbesse of Elnestowe by thands of John Duffyn for the costes and charges of litle Anne Loveday at the making of her nonne there £6. 13s. 4d.”[79].