On the other hand, the guest-master is frequently warned that he must certainly be neither too stand-off, silent, or morose in his intercourse with strangers. And, as it is part of his duty to hold converse with guests of all sorts and conditions, with men as well as women, “it becomes him,” says one Custumal, “to cultivate,” not merely a facility of expression in his conversation, but pleasing manners and the gentle refinement which comes of and manifests a good education. All his words and doings should set the monastic life before the stranger “in a creditable light,” since it becomes him to remember the proverb: “Friends are multiplied by agreeable words, enemies are made by harsh ones.”
The guest-master’s first office was to see that the guest-house was always ready for the arrival of any visitor. He was to make certain that there was a supply of straw sufficient for the beds; that the basins and jugs were clean inside and out; that the floors were well swept and spread with rushes; that the furniture was properly dusted, and that, in a word, the whole house was kept free from cobwebs and from every speck of dirt. Before the coming of an expected guest the master was personally to inspect the chamber set apart for him; to see that there was a light prepared for him should he need it; that the fire did not smoke; and that writing materials were at hand in case they were required. Moreover, he was to ascertain that all things were ready in the common rooms for his entertainment. When it was necessary to procure something that was needful, the master could enter the kitchen, which was, of course, otherwise out of the enclosure for the monks generally. He was to get coal and wood and straw from the cellarer; the cups, platters, and spoons that were required from the refectorian; and the sub-cellarer was to arrange as to the food itself. At Abingdon the guest-master had a special revenue to be spent upon what must have been a source of very considerable expense in those days, the shoeing of the horses of travellers generally who came to the abbey, and especially of those belonging to religious and to poor pilgrims. People also at various times left small bequests for this as for other monastic charities. In the same abbey, the guest-master had also a small yearly sum, charged on a house in the town, which had been left by “Thurstin the tailor,” to help to entertain poor travellers, as a memorial of the day when he and his wife had been received into the fraternity of the monastery.
When word was brought to the guest-master of the arrival of a guest, he was charged forthwith to leave whatever he was about, and to go at once to receive him, as he would Christ Himself. He was to assure him—especially if he were a stranger—of the monastic hospitality, and endeavour from the first to place him at his ease. He was to remember what he would wish to be done in his own regard under similar circumstances, and what he would desire to be done to himself he was to do to all guests. “By showing this cheerful hospitality to guests,” says one English Custumal, “the good name of the monastery is enhanced, friendships are multiplied, enmities are lessened, God is honoured, charity is increased, and a plenteous reward in heaven is secured.” The whole principle of religious hospitality, as practised in a mediæval monastery, is really summed up in the words of St. Benedict’s Rule: Hospites tamquam Christus suscipiantur—Guests are to be received as if they were Christ Himself.
Directly the guest-master had cordially received the new-comer at the monastery gate, he was to conduct him to the church. There he sprinkled him with holy water and knelt by him, whilst he offered up a short prayer of salutation to God, into whose house he was come safely after the perils of a journey. After this the master conducted his guest to the common parlour, and here, if he were a stranger, he begged to know his name, position, and country, sending to acquaint the abbot or superior if the guest was one who, in his opinion, ought to receive attention from the head of the house. When the guest was going to stay beyond a few hours, he was taken after this first and formal reception to the guest-house, where, when he had been made comfortable, according to the Rule, the master arranged for the reading of some passages from the Scriptures or some spiritual work. If the strangers were monks of some other monastery, and the length of their visit afforded sufficient time, he showed them over the church and house, and if they had servants and horses he sent to acquaint the cellarer, that they too might receive all needful care. If a conventual prior came on a visit he was to be given a position and portion of food, etc., similar to that of the prior of the house, and every abbot was to be treated in all things by the monks like their own abbot. For each monk-guest the master got from the sacrist four candles, and the chamberlain found the tallow for the cressets in the guest-house. It was the master’s duty to see that the guests kept the rules, which were to be made known to them on their first coming. Strangers were entertained for two days and nights by the house without question. If any of them wished to speak with one of the monks, leave had to be first obtained from the superior.
When the guest desired to say the Office, books and a light were to be provided in the guest-hall, and the master was to recite it with him if he so desired. If on great feasts guests desired to be present in the church for Matins, the master called them in ample time, waited for them whilst they rose, and then with a lighted lantern accompanied them to the choir. There he was to find them a place and a book and leave them a light to read by. Before Lauds he came to them with his lantern to take them back to their chambers that they might again retire to bed till the morning Office.
Either the guest-master, or his servant, had to remain up at night till the fires were seen to be protected and the candles put out. If the guest was obliged to depart early in the morning, the master had to obtain the keys of the gate and of the parlour from the prior’s bedplace. After having let the visitor out, he was charged to take care to relock the doors and to replace the keys. At all times when guests were leaving the master was bound to be present, and before wishing them Godspeed on their journey, he was instructed to go round the chambers, “in order,” says one Custumal, “to see that nothing was left behind, such as a sword, or a knife; and nothing was taken off by mistake which belonged to his charge by his Office, and for which he was responsible.” With the departure of guests came the duty of seeing that everything in the guest-house was put in order again, and was ready for the advent of others.
10. THE CAMERARIUS, OR CHAMBERLAIN
The chief official duties of the chamberlain of a religious house were concerned with the wardrobe of the brethren. He consequently had to know what and how much clothing each religious ought to have by rule, and what in fact he had. For this purpose he was provided with an official list of what was lawful, or required, and from time to time with his servant he had to examine the clothing of the monks, removing what was past repair, and substituting new garments for the old, which were placed in the poor-cupboard to satisfy the charitable intentions of the almoner. In the distribution of these cast-off clothes, however, it was to be remembered that those who worked for the monastery had first claim, if they were in need, upon the old garments of the monks which had found their way to the poor-cupboard.
It is somewhat difficult to discover exactly the amount of underclothing considered sufficient for religious, especially as in most places there seems to have been little difficulty in furnishing more, if there was any particular reason shown for additional clothing. Three sets, however, of shirts, drawers, and socks, seem to have been an ordinary allowance for priests and deacons, and probably two sets for others; with two tunics, scapulars, and hoods, and two pairs of boots. These last were over and besides the “night-boots,” which were apparently made of thick cloth, with soles of some heavy noiseless material, such as our modern felt.
The chamberlain by virtue of his office had also to provide the laundresses and superintend their work. These necessary servants were to mend as well as wash all sheets, shirts, socks, etc., and all clothes that needed regular cleansing and reparation. All underclothing was to be washed, according to one set of rules, once a fortnight in summer, and once every three weeks in winter. Great care was to be taken that no losses should occur “in the wash,” and all the clothes sent to the tub were to be entered on “tallies,” or lists, and returned in the same way into the charge of the official.