|
Witnessing for God
At the Founding of Watton Priory
It took six documents to establish the Gilbertine priory at Watton. [founding charters]
The land in Watton was Agnes' inheritance, but it was occupied. In one document Agnes exchanged land with the occupants and took the land in Watton to use for the gift. [charter 1109]
In a second document Agnes and Eustace gave the land to the Watton priory. [charter 1107]
The archbishop of York acknowledged the gift of Agnes and Eustace and the confirmation by William Fossard, from whom the land was held by them, and a separate gift from Fossard. [charter 1108]
The son of Eustace, who was not the son of Agnes, confirmed the gift of his father. [charter 1110]
The family of Agnes confirmed her gift. [charter 1111]
The son of Eustace again confirmed his father's gift. [charter 1895]
Eustace and Agnes held the land from William Fossard. So they had to get his confirmation of their gift, and he also made a gift to the priory. Then the families got into the act: Agnes' brother and Eustace's son. They acknowledged the gift, which had economic consequences for them as they might have inherited the land. A decade or more later the families were back in the act. The grandsons of both Eustace and Agnes again confirmed the gifts to the priory [charters 1112 and 1115].
Each of these document was witnessed; "hiis testibus" was the way of life for Yorkshire documents. The number of witnesses ranged from 13 to 23. In total, 106 persons were involved in witnessing the six documents.
To construct this as a story about Agnes, Eustace, Gilbert and God requires you to ignore everyone else involved. There were well over 100 other persons involved.
One reason for the witnesses is straightforward. There were no notaries in medieval England. Today you would go to a stranger who would watch you sign the paper, afix a stamp on the document, and charge you a fee -- the notary public of the twenty-first century. There were no notaries, but there was a need for a record that was independent of your own word. So, friends and neighbors witnessed and were ready to testify -- the notary publics of the twelfth century.
You did not need more than 100 notaries, however. Something more was going on in the witnessing. Gilbert was there. The archbishop was there. Priors from other religious houses were there. But family, knights, constables and clerks were there, too. It was a community joining together to praise their God.
Walter de Boynton, Guide
Watton Priory is a single case. Walter Boynton will serve as a guide to the general practice of founding and supporting religious houses. [Walter Boynton]
Walter was a knight with land holdings centered in Boynton in the East Riding. He was the chief financial officer (cfo or seneschal) of St. Mary's, York beginning about 1180. St. Mary's, York was one of the financially most successful of Yorkshire religious houses. [St. Mary's York]
In addition, Walter did quite a lot of witnessing for God.
In the Early Yorkshire Charters Walter is listed 24 times as witnessing a gift to a religious house. Only three of the charters were gifts to St. Mary's, York where he was the chief financial officer. Eleven religious institutions were involved. The gifts were scattered across the county; he witnessed in 12 different knight's fees. We do not know why he was involved in this way, and we cannot ask. But it seems his position at St. Mary's, York made him a desirable witness for religious charters. [Walter and Early Yorkshire Charters]
This -- the 12th century -- was the century of founding and growth of monasteries, abbeys, and priorys. More than 60 religious houses were established. There was much gift giving; Walter's participation in 24 is a small fraction of the total. However, his participation was spread across geography and religious institutions. Hence, it gives a good picture of the general pattern.
This charter of Peter de Fribois is fairly standard. It tells who is making the gift and with whose consent the gift is made. It specifies the location of the land, and how the giver holds the land -- from James de Watsand for forinsec service. And it specifies the value of the land -- 5 carucates make a fee.
1168. Confirmation by Peter de Fribois, with the consent of Geoffrey, his son and heir, to the canons of Bridlington of 3 bovates in Burton-Fleming which James de Watsand gave them, to hold by doing forinsec service, where 5 carucates make a fee. 1175-1185. Chartul. of Bridlington
Lords of the manor were responsible for the church of the manor, and the lord could make the church a gift to a religious house -- as in this next charter.
605. Quit-claim by Alan son of Alan de Kirkby Misperton with the consent of Rametta his wife and Lawrence his heir to the monks of St. Mary's of his right in the church of Kirkby Misperton. 1180-1200. Chartul. of St. Mary's York.
And sometimes the gifts are made with strings attached. Juliana gave land with the proviso that the income be used to purchase candles for the alter.
208. Confirmation by Hugh son of Lewin to the monks of St. Mary's York. of the gift made by Juliana his mother, towards the close of her life, of a messuage in Launelidgate, being in the parish of St. Mary in Launelidgate, which messuage Vesing (or Besing) Betemarched sometime held. The said Juliana assigned the rent of this messuage, namely 5 s. and 4 hens yearly, to purchase wax for 8 candles upon the beam over the great alter. 1180-1195. Chartul. of St. Mary's York.
The pattern was much land going to religious houses and many people involved in making the gifts. Three hundred and fifty persons witnessed the 24 charters that Walter witnessed. That was 15 persons per charter, and it does not include the gift givers and receivers. In one case there were only two witnesses. In the other cases the range was between 7 and 25.
Nuns and monks withdrew from community to practice their religion . They left the world for religious houses. They took vows of silence to practice their religion within the monastery or convent. But the practice of religion in making gifts to religious houses was very communal. Individuals acted, of course. But they acted as part of a community -- a community of family, friends, and economic relations. It was a crowd acting together.