According to the Observances of the Augustinian Priory at Barnwell, Cambridge, each brother was compelled to be bled seven times a year. It was probably a welcome duty, as the monks enjoyed a regular holiday, and were solaced with unwonted good fare.
Those who wished to be bled asked leave in Chapter, and having received a formal licence, attended High Mass. After the gospel they left the quire, and were bled in the farmery, where they remained three days. During this period they were excused attendance at the daily services, except on very special occasions; and minute directions are given for their personal comfort. They were allowed fire and lights, with suitable food, eggs and vegetables being specially mentioned; and they might take exercise within the precincts, and even beyond them, should the prelate give them leave. The infirmary seems to have been the most cheerful place in the monastery. Its inmates were “to lead a life of joy and freedom from care, in comfort and happiness.” Conversation was freely permitted, though sarcastic and abusive language was strictly forbidden. “Games of dice and chess, and other games unsuitable to those who lead a religious life, were forbidden”; “because beyond all doubt they are offensive to God, and frequently give occasion to strife and contention among those who play them.” We notice that invalids were allowed to walk in the “vineyards”; evidently the monks grew their own grapes, and made their own wine. The infirmary must have been well frequented. The complaints which are often specially mentioned as likely to compel the monks to resort to it are “irksomeness of life in the cloister,” “long continuance of silence,” “fatigue in the quire or extension of fasting,” and “sleeplessness and overwork.”
With regard to blood-letting the various orders had different customs. The Benedictines and Cluniacs had no stated times or seasons for the operation. The Cistercians prescribe bleeding four times in the year. The Carthusians were bled five times, and the Dominicans four times in the year.
The food of the monastery was varied and plentiful. Fish and flesh were brought to the table, the former being obtained from the monastic stew-ponds. Fruit was supplied, both raw and cooked, and a good supply of beer and wine. Wine seems to have been very commonly used, and some relaxation was evidently permitted in the matter of drink.
The hospitium, or guest-house, is worthy of a visit. Thither flocked a mixed crowd of knights and dames, monks and clerks, palmers, friars, traders with their wares, minstrels with their songs, and beggars, enjoying to the full the hospitality of the monks, who recognised it as one of their duties “to entertain strangers.” The religious houses were, to a great extent, the inns of the Middle Ages; and when they were situated on the high roads, the guests were numerous and their entertainment costly. We are reminded, however, by the Observances of Barnwell Priory that “by showing hospitality to guests the reputation of the monastery is increased, friendships are multiplied, animosities are blunted, God is honoured, charity is increased, and a plenteous reward in heaven is promised.” It was enjoined that the hosteller, or brother in charge of the hospitium, should have “facility of expression, elegant manners, and a respectable bringing up; and if he have no substance to bestow he may at any rate exhibit a cheerful countenance and agreeable conversation, for friends are multiplied by agreeable words.” He had to provide clean cloths and towels, cups without flaws, spoons of silver, mattresses, blankets and untorn sheets, pillows, quilts, etc. His duties are laid down with much minuteness; every morning he was required to go through the inventory, lest anything should be missing.
The meeting in the chapter-house we must not omit to describe. When all the brethren had taken their seats, one monk went to the pulpit and read aloud the martyrology for the day. Then some psalms and collects were read, and a portion of the monastic rule, and briefs announcing the deaths of persons in whom the brethren were interested. The tabula, or notice-board, recording the names of those who were responsible for certain duties, was read; and a sermon followed. After the precentor had given minute instructions with regard to the reading and singing of the services for the day, the abbot said: “Speak of your own order.” This was the call to confession; and any brother who was conscious that he had transgressed any rule, or neglected his duty, came forward and asked pardon for his fault. This was followed by the report of the circator, whose duty was to play the spy, and discover the faults of the monks. And after this the brethren accused each other. One brother started up saying: “I accuse —— a brother.” The accused came forward and stood before the abbot, waiting patiently for the charge. The accuser then stated the charge, which was admitted, or denied, by the accused. If the abbot judged him to be flogged, the culprit might not be flogged by his accuser. He rose from his knees and modestly divested himself of his garments, remaining covered from his girdle downwards; and he who flogged him might not cease till the abbot bade him. Then he helped the brother to put on his clothes, who bowed to the abbot and went back to his place. The Chapter, after this exciting interlude, proceeded to transact the temporal business of the house, and then adjourned.
The chapter-house was often the scene of great events in the history of England. At Reading Abbey in this noble chamber parliaments were held. Here Heraclius, the patriarch of Jerusalem, presented to Henry II. the keys of the Holy Sepulchre, and invoked his aid in the crusade against the Saracens. Here the bishops assembled and excommunicated Longchamp, Chancellor and Regent of the country. Here the marriage contract between John of Gaunt and Blanche of Lancaster was signed, when there were great rejoicings in the ancient town, and tilts and tournaments took place daily. These gay scenes must have greatly disturbed the tranquil life of the monks, and contrasted strangely with their normal condition.
The picture of monastic life, which a study of the records of a monastery brings before us, is strange and alien to our present ideas; but it is brightened by a spirit of sincere religion and true charity, and helps us to understand the attraction of the convent walls in turbulent and troublous times.