THE CARE OF THE SOUL
“_The brothers and sisters must pray continually, or be engaged in
work, that the devil may not find them with nothing to do._”
(Statutes of St. Mary’s, Chichester.)
The daily life in a hospital was essentially a religious life.
From warden to pauper, all were expected to pay strict attention
to the faith and give themselves to devotion. “The brethren and
sisters serving God” were fully occupied with prayer and work. “A
representation of a mediæval hospital shows the double hall, the priest
is administering the last rites of the Church to one patient, the
sisters are sewing up the body of another just dead, mass is being sung
at the altar, a visitor is kneeling in prayer.”[99]
1. THE SERVICES
The offices consisted of mass and the canonical hours. All who could
rise attended the chapel on bended knees, the bedridden worshipping
simultaneously. Even sick people could join in the intercessions; thus
the master of St. John Baptist’s, Bath, agreed that the name of a late
canon of Wells should be daily recited before the brethren, sisters and
poor in the infirmary (1259).
[Illustration: _PLATE XVIII._ ST. MARY’S HOSPITAL, CHICHESTER]
(a) _The Staff._—In regular hospitals helpers were directed to keep
the canonical hours unless reasonably hindered, [p159] each being
expected to pray according to his powers and education. The lettered
repeated the _Hours_ and _Psalter_ of the Blessed Virgin, _Placebo_
and _Dirige_, penitential psalms and litany. Those who did not know
the offices said _Paternoster_, _Ave Maria_, _Gloria Patri_, and
_Credo_. The brethren rose early for mattins; after prime and tierce,
mass was celebrated; sext and none followed. They then gave themselves
to household duties, until the day closed with vespers and compline.
Attendance at the night offices sometimes caused them to fall sick with
the cold, on which account the brethren of St. John’s, Bridgwater,
asked the bishop for relief (1526). Accordingly they were allowed to
hold their first service at 5 a.m. in summer and 6 a.m. in winter,
provided that they first rang a bell to waken travellers, workmen and
others, that they might attend mass and ask God’s blessing before going
about their work.[100]
(b) _Lepers._—When a leper was solemnly set apart, he was counselled
to say devoutly every day _Paternoster_, _Ave Maria_, _Credo in Deum_,
_Credo in Spiritum_; he was to say often _Benedicite_ and protect
himself with the sign of the Cross. In most leper-houses inmates were
required to hear mass daily and keep the canonical hours. At Dover,
they were instructed not only to say their two hundred _Paternosters_
and _Aves_ by day, but as many at night; one brother roused the
slumbering by ringing the dormitory bell, and the prayers were repeated
sitting erect in bed. At St. James’, Chichester, a similar custom was
confirmed in 1408; the first hour after midnight, the brethren (unless
too feeble) had to rise together from their cubicles and say the night
office. The prayers included not only [p160] the Creed, Lord’s Prayer
and Salutation, but intercessions for the Catholic Church, king and
queen and benefactors; if omitted, they must be said next day. Bishop
Stratford of London, in compiling regulations for Ilford (1346) writes:—
“We also command, that the lepers omit not attendance at their church
. . . unless prevented by grievous bodily infirmity: they are to
preserve silence there, and hear mattins and mass throughout, if they
are able; and whilst there, to be intent on prayer and devotion, as
far as their infirmity permits them.”
At Sherburn those unfit to leave their beds were to raise themselves at
the sound of the bell and join in worship, or in extreme weakness, to
lie still and pray.
(c) _Almsmen._—Inmates of almshouses were frequently under a solemn
vow regarding religious exercises. By the oath upon admission to St.
Bartholomew’s, Sandwich, (Pl. XIX) each individual bound himself to
“be obedient w^t hooly deuocyon prayyng for the founder of this
place . . . and in especiall I shall be at the bedys [bedes] in the
churche, and at matynys, and atte messe, and euensong and complyne,
as the custome of maner is and usage—so help me God, and all holy
dome, and all seints of heuen.”
[Illustration: _PLATE XIX._ ST. BARTHOLOMEW’S HOSPITAL, SANDWICH
(_a_) CHAPEL. (_b_) GATEWAY]
The offices were sometimes grouped into morning and evening worship.
Potyn directed that his almsmen at Rochester should say at a certain
hour morning and evening “our ladie sawter.” As this Psalter of the
Blessed Virgin was the standard form of worship for the unlettered,
a knowledge of it was required before admission to a hospital. At
Heytesbury, the examination was conducted after entrance:—“and if he
cannot perfitely, we wull that he be charged to cunne [learn] sey
[p161] y^e said Sawter, his Pater Noster, Ave and Credo, as well
as he canne.” The keeper was to teach the ignorant, and if he were
still found defective in repetition, penance was prescribed until his
knowledge were amended.
“We wull also that euerich of y^e poremen other tymes of y^e day
when they may beste entende and have leyser, sey for y^e state and
all y^e sowlis abovesaide, iij sawters of y^e most glorious Virgyne
Mary. Every sawter iii times, 50 aues, with xv paternosters & iii
credes. . . . And furthermore, that thei say euery day onys our Lady
Sawter for all Christen soulis.”
After supper when the household attended chapel, all that could joined
in _De Profundis_ “with y^e versicles and orisons accustomed to be
saide for dede men.” At the close a bedeman said openly in English the
bidding prayer.
The almsmen of Ewelme after private prayer by their bedside, attended
mattins and prime soon after 6 a.m., went at 9 a.m. to mass, at 2 p.m.
to bedes, at 3 p.m. to evensong and compline. About 6 o’clock the final
bidding prayer was said around the founders’ tombs:—
“God have mercy of the sowle of the noble prince Kyng Harry the Sext
and of the sowles of my lord William sum tyme Duke of Suffolke, and
my lady Alice Duchesse of Suffolke his wyfe, oure fyrst fownders, and
of theyr fadyr and modyr sowles & all cristen sowles.”
The ministry of intercession was fostered in hospital chapels. A
collect, breathing humble and trustful petitions, was drawn up by
Wynard, Recorder of Exeter, who built God’s House in that city:—
“O Lord Jesu Christ, Son of the Living God, have mercy upon Thy
servant William founder of this place, as Thou wilt and as Thou
knowest best; bestow upon him strong hope, [p162] right faith and
unshadowed love, and grant to him a good end, which is a gift above
all others. _Amen._”
The bidding prayer directed for the use of almsmen at Lichfield
included petitions for the founder and for the royal family:—
“O God, who by the grace of the Holy Spirit, the Comforter, pourest
the gifts of charity into the hearts of the faithful, grant to Thy
servant William the bishop, our founder, and grant to Thy servants
and to Thy handmaids, for whom we implore Thy clemency, health of
mind and of body; that they may love Thee with all their strength,
and with all joyfulness perform such things as please Thee, through
Christ our Lord. _Amen._”
The pious custom of remembering benefactors is continued at Lambourn.
The little almshouse was founded in 1501 by John Isbury, who is buried
in the adjoining church. Every morning at 8, the senior almsman repeats
the prayer for the soul of the founder, after which the pensioners
attend mattins. The vicar recently recovered a part of the original
prayer (in brass) from off the tomb.
2. THE CHAPEL
The life of the community centred in the chapel. Of the chaplains at
St. John’s, Chester, two served in the church and “the third in the
chapel before the poor and feeble sustained in the said hospital.”
There were three chapels in St. Leonard’s, York (Pl. XXV), including
“St. Katherine in the sick hospital” and “St. Michael in the
infirmary.” Henry III was present at the dedication of the Maison Dieu,
Dover,[101] and again long afterwards when an altar was consecrated to
St. Edmund by Richard [p163] of Chichester. Every hospital had one or
more altars. Portable super-altars were occasionally kept, these being
probably used when the infirmary did not adjoin the chapel.
In order to gain an idea of the external side of worship, some
account of the accessories of a chapel, such as lights, decoration
and ornaments, must be given. Lights were kept burning day and night
before the altar. For this purpose oil lamps with rush wicks, and wax
tapers were required. The two Sandwich hospitals obtained their supply
of tapers thus. When the mayor and townsmen came in procession to St.
Bartholomew’s on the patronal festival, many bore wax lights which they
left in the chapel for use during the year. St. John’s hospital, not
being equally favoured, arranged otherwise, for the inmates agreed that
if any one reviled another with vicious language, brawling in ungodly
fashion, he should pay four lb. of wax to the light of the church.
The altar expenses at Holy Trinity, Bristol, included payments for
standards, candlesticks and lamps. The wax-maker received 5_s._ 10_d._
for ten lb. of new wax for the Sepulchre light, and 8½_d._ for a
“wachyng tapir for the Sepulcre” (1512).[102]
The chapel was adorned with paintings and carvings. The figure of
St. Giles now preserved in Lincoln Cathedral was brought there from
the hospital of that name. When St. Mary Magdalene’s chapel, Durham,
was being rebuilt, the sum of 15_s._ 1_d._ was paid for painting an
image of the patron-saint. Alabaster heads of the Baptist were kept at
St. John’s, Exeter, and Ewelme. The inventory and valuation of Holy
Trinity, Beverley, [p164] enable one to picture the appearance of the
sanctuary. The ornaments included an alabaster representation of the
Trinity with painted wooden tabernacle, a well-carved and gilded image
of the Blessed Virgin and Child (worth 40s.) with sundry small pictures
and crucifixes.
Books, plate and vestments were frequently the gift of benefactors by
will. The founder bequeathed to St. Giles’, Norwich, “the gilt cup
which was the blessed Saint Edmund’s” (i.e. probably the Archbishop’s);
he left a Bible to the hospital and a missal to the master.
Office-books were costly, the manual and missal at Holy Trinity,
Beverley, being valued at £4 each. A master of Sherburn bequeathed to
that house a richly-illuminated New Testament (_Argenteus Textus_),
besides cloths of gold and brocade. John of Gaunt gave to his Leicester
foundation “his red garment of velvet embroidered with gold suns.”
When festal services were held at St. Mary’s, Newcastle (Pl. XXVII),
three gold chalices were seen upon the altar, whilst the celebrant
wore one of the beautifully-embroidered garments of the hospitals,
which included one wrought with peacocks, another bordered with roses,
and “one entire vestment of bloody velvet, woven about with a golden
fringe.”
Many valuables fell a prey to dishonest wardens. Frequent allusions
are made to defects in the books, jewels, etc., of hospital chapels
and of their being withdrawn, put into pledge, or sold. The treasures
had often dwindled considerably before the final pillage, which partly
accounts for entries in Chantry Surveys, etc., “plate and ornaments
none.” But as late as the sixth year of Edward VI, some traces
remained of ornate services. St. John’s, [p165] Canterbury, possessed
ecclesiastical robes of black velvet, red velvet and white fustian,
and a cope of Bruges satin. Some of these were removed, but amongst
articles left for the ministration of divine service were “one cope of
blewe saten of bridgs, one cope of whytt fustyan.”
[Illustration: 25. ANCIENT HOSPITAL ALTAR, GLASTONBURY]
The fittings of such chapels have seldom survived, but original
altar-stones remain in two hospitals at Ripon, as well as at Stamford
and Greatham; the ancient slab found in the floor at Trinity Hospital,
Salisbury, has this year been restored to its place. The altar (Fig.
25) in the women’s almshouse at Glastonbury (Fig. 23) has a recess
in the masonry under the south end of the altar-slab. At [p166]
Chichester and Stamford sedilia and stalls with misericords may be
seen. Wall-paintings remain at Wimborne, and fragments of ancient glass
at St. Cross; St. Mark’s, Bristol; St. Mary Magdalene’s, Bath; Trinity,
Salisbury; Sherborne; and Stamford.
FOOTNOTES:
[88] Close 9 Edw. II, m. 18 _d_.
[89] Cited Vict. Co. Hist. _Lancs._ ii. 165.
[90] Chron. and Mem., 85, pp. 75–6.
[91] Pat. 12 Edw. I, m. 16.
[92] Cap. 2, 3, _vide Conciliorum Omnium_, ed. 1567, III, 700.
[93] Assize Roll No. 361, 39 Hen. III, m. 28.
[94] Hist. MSS., 6th R. 550.
[95] Bishop Giffard’s Register, ii. 391.
[96] Pat. 6 Edw. II, pt. i. m. 15. Pat. 17 Edw. II, pt. i. m. 10.
Compare inscription upon Watts’ Almshouse, Rochester (1579); poor
people to be sheltered “provided they be not rogues nor proctors.”
The law authorizing proctors was repealed in 1597. Cf. _Fraternity of
Vagabonds_.
[97] Chron. and Mem., 71, _Historians of York_, iii. 202–3.
[98] _Arch. Journ._ 1850.
[99] Besant, _London, Med. Ecc._, p. 256.
[100] W. Hunt, _Diocesan Hist._, pp. 158–9.
[101] Charter Roll 16 Hen. III, m. 19.
[102] MS. in Municipal Charities Office.
[p167]