HOUSE OF BRIDGETTINES
7. SYON ABBEY (fn. 5)
The foundation of Syon Abbey at Isleworth in
1415 (fn. 6) brought to fruition plans for the introduction
of the Bridgettine Order into England that had been
in the mind of Henry, Lord FitzHugh (d. 1425),
Constable of England and King's Chamberlain, (fn. 7)
for over ten years. (fn. 8) In 1406 he had visited the
mother-house at Vadstena in Sweden and granted
the Order his manor of Cherry Hinton (Cambs.) if
some of the community could be sent to form the
nucleus of a house in England. (fn. 9) Although two
Swedish brothers came in 1408, (fn. 10) the project made
little headway until Henry V became interested in it
and, after himself laying the foundation-stone of
Syon in the presence of the Bishop of London on
22 February 1415, (fn. 11) issued the foundation charter
on 3 March. (fn. 12)
Syon was the only monastery of the Order of St.
Saviour, commonly known as the Bridgettine Order
from its foundress St. Bridget of Sweden (d. 1373), to
be established in England before the Reformation. (fn. 13)
The Order lived under the Rule of St. Augustine,
with St. Bridget's Rule of the Saviour as its constitutions. There were also Additions for each house
based on those drawn up for Vadstena from her
Revelationes Extravagantes. (fn. 14) Many of the unusual
features of the new Order were noted by Walsingham. The community was to consist of 60 sisters,
including the abbess, 13 priests, 4 deacons, and 8 lay
brothers, corresponding to the 12 apostles, the 72
disciples, and St. Paul; they were to use wool, not
linen; there was to be a common church, with the
nuns' choir above that of the brethren; the convents
must have sufficient endowment to maintain them
without begging, after which they were to accept no
further gifts; an audit was to be held every year on
the eve of All Saints, and any surplus was to be
distributed to the poor; the abbess, with the consent
of the community, must choose the confessorgeneral, whom all the brethren must obey; and
no one save doctors or workmen might enter the
nun's enclosure. (fn. 15) Further details of the work of the
Order were given by St. Antoninus, who recorded
that the sisters carried on lucrative work for the
common good and provided both for themselves and
the brethren, whose duties included preaching on
feast days and hearing confessions. (fn. 16)
The habit was grey. The most distinctive part of
the nuns' costume was a white linen crown with
bands across the top in the form of a cross upon
which five small pieces of red cloth were sewn in
honour of the five wounds of Christ. The brethren
wore a red cross on their habit over the heart. (fn. 17) In
choir the brethren chanted the office according to
the diocesan use, but the sisters had a special office
in honour of the Blessed Virgin based on St.
Bridget's Sermo Angelicus and known as Viridarium
Beate Marie. (fn. 18)
Shakespeare has immortalized the legend that the
abbey was founded in expiation for the murder of
Richard II, (fn. 19) but there is no reference to it in the
foundation charter. Henry V simply stated that he
was dedicating the new monastery to the glory of
the most high Trinity, the most glorious Virgin
Mary, and all saints, especially St. Bridget. The
nuns and brethren were to dwell in separate courts in
the same monastery. They were to celebrate divine
service daily for the king during his lifetime and for
the salvation of his soul after death, and also for his
ancestors and all the faithful departed. The abbey
was to be on a parcel of land of the demesne of the
king's manor of Isleworth within the parish of
Twickenham. It was to be called 'The Monastery
of St. Saviour and St. Bridget of Syon' and the
community were to have one seal for business
transactions. Maud Newton was appointed abbess
and William Alnwick confessor-general. On the
resignation or death of the abbess the nuns were to
have custody of the abbey's possessions without
interference from the king or his heirs. Until the
revenues had been made up to 1,000 marks a year
the balance was to be paid from the Exchequer.
Provision was made for a permanent endowment,
mainly from the lands of the alien priories, and
many of them were to come to Syon when the
leases lapsed, including widely scattered properties
which had belonged to St. Nicholas, Angers; Caen;
Fécamp; Loders; Marmoutiers; Mont St. Michel;
St. Bertin; St. Omer; and Séez. (fn. 20)
Henry V also sought papal confirmation for his
new foundation. His supplica, drawn up before 1418,
stated that he had endowed the monastery of Syon,
with Maud Newton and William Alnwick in charge.
He asked the Pope to permit these two and other
religious to transfer to the new abbey, and also to
allow Syon to receive laity and secular clergy until
the numbers laid down by their Rule were complete.
He requested confirmation of the privileges of the
Bridgettine Order as granted during the schism by
Urban VI and asked that they should apply to
Syon. (fn. 21)
In August 1418 Martin V issued two bulls concerning Syon. Eximie devocionis was addressed to the
King and confirmed the appropriation of the churches
of Yeovil (Som.) and Croston (Lancs.) to the abbey. (fn. 22)
Integre devocionis was directed to the Archbishop of
Canterbury, the Bishop of London, and the Abbot of
St. Albans, and authorized them to amend any error
in the foundation of Syon and to admit to regular
profession those who wished to enter the monastery
so that an abbess and confessor could be elected.
Moreover, the Pope gave permission for any member
of an order of less strict observance to enter Syon. (fn. 23)
A third bull, Sane sicut exhibita, issued by Martin V
probably belongs to the same period, since some of
its provisions were embodied in the Additions to the
Rule drawn up for Syon about this time. Under its
terms the abbey and all its possessions were to be
under the protection of the Holy See and were to
be free from all sentences of excommunication,
suspension, and interdict except by special mandate
of the Pope. However, the bishop of the diocese was
to be the visitor as prescribed in the Rule and was
also to confirm the election of the abbess and confessor-general. If the ordinary neglected this duty,
the abbess and confessor-general might invite any
bishop as visitor. (fn. 24)
These bulls were, indeed, issued at a time when the
future of the whole Bridgettine Order was in considerable doubt, (fn. 25) but in 1419 the Pope decided in
its favour and also granted Syon the privileges and
indulgences conferred on the whole Order by the
bull Mare magnum of 1413. (fn. 26)
In the meantime work on the buildings was
proceeding. Safe conducts for the transport of stone
from Yorkshire were sought in 1417 and 1421, (fn. 27)
and some materials were brought from Sheen. (fn. 28)
Recruitment also continued, as is shown by a
licence for Margaret, anchoress of Bodmin, to enter
Syon. (fn. 29) Moreover, almost as soon as the foundationstone had been laid, Henry V applied to Vadstena
for further brothers and nuns to come to England to
train the recruits. The mother-house agreed to this
request, which was supported by Philippa, the
King's sister and Queen of Sweden, and in May
1415 a party of four professed sisters, three postulants, one priest, and one deacon left Vadstena to
join the two brothers already in England. (fn. 30) The
task of moulding the new community proved to be
one of great difficulty. Disputes arose over the
performance of manual work by the choir sisters and
over the claim of the English recruits to be fully
professed. (fn. 31) Consultations were held with distinguished Benedictine and Cistercian theologians.
One such meeting in 1416 was attended by the king
himself as well as the whole community of Syon.
This conference refused to agree to the proposal that
the nuns should be released from domestic duties
or to support Maud Newton's claim to be obeyed
by the brethren. (fn. 32) Shortly afterwards Maud Newton (fn. 33) and William Alnwick retired, (fn. 34) although before
his withdrawal Alnwick helped to draft the Additions to the Rule for use at Syon. (fn. 35) Letters of advice
were sent from Vadstena in 1418. The brother who
remained with the sisters in England was commended for his patience with their indiscipline. It
was also stressed that the English recruits were not
yet professed members of the Order. (fn. 36)
It was not until 1420 that the community was
ready and the first profession at Syon took place.
The Archbishop of Canterbury presided over the
ceremony, at which 27 nuns, 5 priests, 2 deacons,
and 3 lay brothers pronounced their vows. (fn. 37) Immediately afterwards Joan North was elected the first
abbess and Thomas Fishborne the first confessorgeneral. The Bishop of London blessed and installed
the abbess, and in the same year granted the brethren
the powers of minor papal penitentiaries when
hearing the confessions of the community or pilgrims. (fn. 38)
The community had little peace in which to settle
into its routine. In 1422 the Pope again ruled against
double orders and ordered the Bridgettine communities to separate. (fn. 39) Fishborne left at once for
Rome and with difficulty secured exemption for
Syon from this decree. (fn. 40) In England the accession
of Henry VI meant application for confirmation of
the abbey's charters. This was granted early in 1424,
although without the exemption from taxes allowed
by Henry V. (fn. 41) The community continued to grow,
and in 1428 consisted of 41 sisters, 7 priests, a
deacon, and 6 lay brothers. (fn. 42)
During the 1420s the abbess was occupied in
gaining possession of the estates as leases lapsed or
the grantees died. In 1424 lands at Isleworth and in
Essex were handed over. (fn. 43) In 1428 the Prior of
Lancaster died, and the abbess had to engage in
long negotiations over the tithes and arrangements
for the vicarage with the Archdeacon of Richmond
before she finally secured possession in 1431. (fn. 44)
Further privileges were also obtained from Rome.
In 1425 Martin V issued an important bull which,
besides forbidding the abbess to alienate property
without the majority consent and commanding her to
see promptly to the needs of the brethren, granted
the brothers the power to release penitents from
vows of pilgrimage and to grant the Vincula indulgence to pilgrims visiting Syon. (fn. 45) In the same year
the Pope also granted complete independence from
Vadstena and freedom from the decrees of the general
chapters of the Order, to which the abbey might
send delegates or not as the abbess judged best. (fn. 46)
In 1426 the community decided that their original
quarters on the site later known as Isleworth or
Twickenham Park (fn. 47) were unhealthy and too cramped
for their growing numbers. Preparations for a move
began. The first stone of the new buildings was
laid on 5 February in the presence of Cardinal
Beaufort and the Duke of Bedford. (fn. 48) The duke also
presented all the sisters of the first profession with
rings and service books. (fn. 49) In June surveyors were
appointed for the king's works at Isleworth with
powers to requisition labour and materials. (fn. 50) The
new buildings were ready for occupation by September 1431, when Syon petitioned the king for permission to move. (fn. 51) On 11 November the Archbishop
of Canterbury solemnly re-enclosed the community,
to which he also presented the vestments used during
the ceremony. (fn. 52)
Although the buildings were occupied, repairs and
improvements went on throughout the century. In
1443 the abbess obtained letters patent granting her
freedom for ten years from molestation by the king's
purveyors, who were not to remove building
materials on the site or interfere with them on the
highways. (fn. 53) Again in 1468 letters of protection were
issued for the Mary of Caen carrying Caen stone
for Syon. (fn. 54) The scale of the operations may be
judged from the fact that between 1461 and 1479
the sum of £6,226 was spent on church, cloister,
dormitory, chapter-house, and smithy. (fn. 55)
The most important part of the work was the new
church, on which £4,138 had been spent by 1480. (fn. 56)
During the building a serious difficulty arose. Syon
was apparently following the plan used at Vadstena
where the altar had been placed at the west end on
account of the slope of the ground. (fn. 57) A sign of papal
approval was sought for this because it was contrary
to the custom in England. (fn. 58) The new church was
completed and consecration took place on 20
October 1488. (fn. 59) This was a day of rejoicing in an
otherwise sad year for the community, which had
suffered severely from the plague, losing seven
sisters and three brothers, including the confessorgeneral. (fn. 60)
Very little remains of the abbey buildings, which
have been thoroughly reconstructed by later owners. (fn. 61) It is thought that part of one of the two original
cloisters remains in the courtyard, and part of the
15th-century undercroft of the west range is incorporated in the west range of the house. (fn. 62) A carved
stone reputed to have been a pinnacle over the gatehouse is still preserved by the present community. (fn. 63)
An inventory taken at the Dissolution lists many of
the rooms: domestic offices and store houses, rooms
for officials such as the butler, receiver-general, and
auditor, and guest chambers including one for the
king. (fn. 64) Of the few surviving vestments the Syon
cope is of outstanding workmanship. (fn. 65)
During the 1440s Henry VI's search for funds for
his new foundations at Eton and Cambridge caused
Syon great anxiety. Stringent inquiries were made
into the titles of grants of lands of the alien priories
made by Henry V. (fn. 66) As a result orders were given
in June 1440 for an extent to be taken of St. Michael's
Mount (Cornw.), as it was to be taken into the king's
hands. (fn. 67) About the same time Syon also lost the
manor of Tilshead (Wilts.), possessions in Spalding
(Lincs.), and revenues of Corsham church (Wilts.).
The abbey hastily sought confirmation of other
possessions where there might be a flaw in the title,
and in 1443 obtained letters patent concerning their
property in Sussex and Gloucestershire. (fn. 68)
Henry VI showed his goodwill towards Syon in
other ways. Complaints had been made in Rome
that, owing to the conduct of the abbess, some of the
brethren wished to leave the monastery and no
recruits were coming forward to replace them.
The Pope ordered the Archbishop of Canterbury to
make inquiry, and, if necessary, take disciplinary
action. (fn. 69) It was probably in connexion with this that
the abbess complained that she had been wrongly
cited before the archbishop's court, and she secured
from the king exemption from the primate's jurisdiction. (fn. 70) Furthermore, in 1448 the king issued a
charter granting extensive legal privileges to the
abbey and its tenants. They were to be almost completely exempt from royal justice, the abbess holding
all courts on her estates and taking all the profits of
justice, whether administered in her own or in the
royal courts, if any of her own tenants was concerned. (fn. 71)
Nevertheless Syon welcomed the accession of
Edward IV, whose reign opened with the restoration
of its lost estates. In 1461 the old charters were
confirmed, with the exemption from taxes. (fn. 72) In 1463
the right to four tuns a year of Gascon wine, granted
in the original endowment, was restored with
arrears from the beginning of the reign. (fn. 73) In 1464
Parliament confirmed to Syon the charter of liberties
of 1446–7, the letters patent issued in 1461–2, the
Act of 1421–2 separating Isleworth from the Duchy
of Cornwall, and all the privileges granted by Pope
Martin V. (fn. 74) Finally, in 1465 the abbess procured a
further charter confirming all her possessions and
granting her licence to acquire further lands. (fn. 75)
Routine confirmations were obtained on the
restoration of Henry VI in 1470, in 1486 after the
accession of Henry VII, and from Henry VIII in
1512. (fn. 76) In 1513 the right to appoint a coroner at
Isleworth (fn. 77) and in 1520 the exemption of Syon
tenants from all tolls were confirmed. (fn. 78) In 1503 a
minor adjustment took place when Syon gave up the
original site of the abbey at Isleworth to Henry VII
and received in exchange the advowson of Olney
(Bucks.). (fn. 79) The only set-back was at Wolsey's
visitation under his legatine powers in 1523, when
the abbey had to pay £333. (fn. 80) This visit, made
'wrongfully and suddenly', was one of the charges
brought against the cardinal after his fall from
power. (fn. 81)
The scattered possessions presented complicated
problems of management, and the administrative
staff of Syon may be taken as an unusually complete
and elaborate example of the usual system adopted
by nunneries. (fn. 82) The business affairs of the abbey
were the responsibility of the abbess, who delegated
the administration to the treasuress and undertreasuress. (fn. 83) The nuns were advised and assisted in
their work by a lay staff whose functions may be
most clearly seen in the valuation of 1535. (fn. 84) At the
head of the central staff was the chief steward. (fn. 85)
Two distinguished men held this post early in the
16th century. Sir Richard Sutton, a lawyer in the
Inner Temple, probably carried out his duties in
person, since he had a room at Syon and took great
interest in the Order. (fn. 86) Some time after Sutton's
death in 1524 Thomas Cromwell held the office,
although the actual work was performed by Thomas
Watson, steward of the household and stewardgeneral of all the lordships of the monastery. (fn. 87) The
central staff was completed by a receiver-general
and an auditor and a clerk. (fn. 88)
Apart from a home farm at Isleworth, which was
controlled through a bailiff by the cellaress and
provided her with supplies in kind as well as money,
most of the lands were farmed through bailiffs. (fn. 89)
The lands in Middlesex were managed by the
steward of Isleworth, assisted by a steward of the
courts and a bailiff. In most counties a steward was
in charge and supervised the work of the minor
officials for each manor, but in some counties, such
as Devon where the lands were extensive, two chief
stewards were appointed. (fn. 90) The abbess also needed
legal advice and a few scattered references suggest
the existence of such a staff. In 1455 Robert Kent
B.C.L. was appointed proctor of Syon in all suits. (fn. 91)
Three doctors of laws, Thomas Jan, Richard Lichfield, and Walter Knightley, were prayed for as
special benefactors because they had acted as
advocates for the abbey without fee. (fn. 92)
Expenditure was in the hands of the obedientaries
who, apart from the cellaress who had her own
resources, drew their funds from and accounted for
them to the treasuress. (fn. 93) At Syon the account rolls
show that the Rule was followed strictly, no money
being given to the sisters, but everything being
provided by the officials responsible. (fn. 94) The chief of
these were the cellaress, the chamberess, in charge
of clothing for both the sisters and the brethren,
and the sacrist. (fn. 95) The summary of the accounts
drawn up for the fiscal year 1509–10 by the abbess
and treasuress showed an income of £1,635 and
expenditure of £1,275. The cellaress spent £974, the
remainder going to the chamberess, sacrist, and
'various necessary expenses', leaving a surplus of
£359. (fn. 96) The work of the cellaress, as revealed by her
accounts, was of the most varied nature, partly
farming, partly catering. She had not only to buy
such items as bread locally and to deal with brewers
in London, but also to send her agents to Oxford and
Uxbridge to buy sheep and oxen. Livery had to be
provided for the servants and payments had to be
made for hedging and for attention to sick animals.
Even the boats serving the ferry across the Thames
came under her charge. (fn. 97) Among the officials helping her were the under-steward for the farm and the
clerk of the kitchens for catering.
It was not only through its wealth and widespread
lands that Syon became famous. The abbey was
widely known for the Vincula indulgence and other
pardons obtainable by pilgrims. The Pardon of
Syon to be gained by pilgrims at Lammastide and
Mid-Lent Sunday was publicized by the poet
Audelay about 1426. His 'Salutation to St. Bridget'
recounted how the saint originally obtained the
indulgence for Vadstena and Henry V later gained
the privilege for Syon. (fn. 98) Sermons at the abbey often
mentioned these grants, and one composed by Simon
Winter, one of the earliest members of the community, has been preserved. Expounding the text Tibi
dabo claves regni caelorum (Matt. 16. 19) he first
explained the doctrine of indulgences in general and
then detailed those to be obtained at Syon. (fn. 99) An
added attraction for pilgrims was the special faculty
of the brethren for blessing rosaries, granted in
1500 by Pope Alexander VI. (fn. 1) The yearly offerings
at St. Bridget's shrine were estimated at £6 13s. 4d.
in 1535, the fourth highest in the country, although
small compared with Walsingham's £260 or Canterbury's £32. (fn. 2) This, however, may have been a bad
year, or else receipts were undervalued for the
surveyors, as the figure in 1510 was nearly £29. (fn. 3)
Sermons at Syon were also an attraction. It was
the duty of the brethren to expound the Gospel in
the vernacular on Sundays and festivals, (fn. 4) and several
of them must have been well fitted for this task since
they held office as university preachers before
entering Syon. (fn. 5) Several volumes of sermons composed by the brothers were in the library in addition
to others which no doubt served as models. (fn. 6) Simon
Winter himself composed a further book of sermons
in English on indulgences as well as one on penance,
besides sermons in Latin for Sundays and festivals.
Thomas Bulde (d. 1476) wrote a similar work, and
Brother Roger one in English. (fn. 7)
Besides sermons the brethren produced many
spiritual treatises which, although primarily composed for the benefit of the nuns, enjoyed a wider
circulation. The first of the authors among the
brethren, Clement Maidstone, (fn. 8) formerly at Hounslow Priory, wrote on varied themes. His works
included an account of Archbishop Scrope (fn. 9) and a
volume of devotional works which was presented to
Vadstena. (fn. 10) He also wrote several liturgical treatises,
of which the most important was the Ordinale
Sarum sive Directorium Sacerdotum. This proved to
be a most useful work since, despite attacks by the
Canons of Salisbury, nine printed editions were
called for between 1487 and 1503. (fn. 11) Contemporary
with Maidstone was the minor author Thomas
Ismaelite, who wrote at least two devotional tracts,
Speculum humilitatis and De Ortu Virginis et
Miraculis Christi. (fn. 12) Two further works composed by
brothers were a commentary on the Gospel of St.
Matthew by Nicholas, deacon of Syon, (fn. 13) and a
manual of instructions for novices in English by
Thomas Prestius. (fn. 14)
The introduction of printing gave the brethren the
opportunity of reaching a wider public, as contemporary taste favoured devotional literature. (fn. 15)
The first published work from Syon seems to have
been A Profitable treatise to dispose men to be
virtuously occupied by Thomas Betson and printed
by De Worde in 1500. (fn. 16) Amid the troubles preceding
the Dissolution and probably while he was seriously
ill, and confessor-general, John Fewterer, translated
the Mirror of Christ's Passion, issued by Pynson in
1534. (fn. 17) He obtained his working copy from and
dedicated his translation to Lord Hussey, an opponent of Henry VIII's religious policy and guardian
of Princess Mary. (fn. 18) Already in 1530 he and Agnes
Jordan, the abbess, had commissioned the printing
of the Mirror of Our Lady, which was a commentary
on the sisters' office composed by a brother of the
house. (fn. 19) William Bond wrote the Pilgrimage of
Perfection, published by Pynson in 1526 and
reissued by De Worde in 1531, and a Devout
treatise for those that are timorous and fearful in
conscience, published posthumously in 1534 by
Fawkes with a second edition in 1535. (fn. 20) An anonymous Directory of Conscience by a father of Syon was
published in 1527. (fn. 21)
By far the most prolific of the Syon authors was
Richard Whitford, who often signed himself 'The
Wretch of Syon'. (fn. 22) Three translations and six
original works which appeared between 1514 and
1541 have been attributed to him. All were concerned
with the monastic or the spiritual life and some ran
to several editions. The translations were of a Commentary on the Rule of St. Augustine, the Martiloge,
and a volume of extracts from the Revelations of
St. Bridget. The original works were Work for householders, a treatise on the Eucharist which ran to
seven editions, Daily Exercise or Experience of Death,
Fruit of Redemption, Divers holy instructions necessary
for the Health of a man's Soul, a version of the Jesus
Psalter, and the Pipe or Tun of Perfection. (fn. 23)
There is a strong contrast between the type of
literature produced by the brethren and the books
available for study in their well-stocked library,
although our knowledge of its contents is imperfect. (fn. 24) There were, however, more than 1,400
volumes of exegesis, theology, and canon law, kept
up to date with printed works especially from continental presses, including Italian renaissance
works. (fn. 25) Most of the books were gifts, many being
brought by the brothers themselves on their profession and many being given by London clergy. (fn. 26)
Five of the brethren gave 400 books between them
and six others brought 30 to 40 each. (fn. 27) The value
the community attached to its books may be seen
by the good condition in which many are still to be
found in their present homes. (fn. 28) Great precautions
were taken against damage through age and use and
arrangements were made for repairs and binding. (fn. 29)
In gratitude to donors a special annual obit was
decreed in 1471, when it was decided that the librarian should say a special office for the dead for
Thomas Grant, his parents, and all donors to the
brothers' and sisters' libraries. (fn. 30) Yet the brothers
allowed others to use their books and possibly even
to borrow them. (fn. 31) Certainly Thomas Gascoigne
worked there and had a copy of St. Bridget's Canonization Process. (fn. 32) Occasionally indeed gifts of books
were made. An Horae with Bridgettine additions
was given to the Franciscans of Exeter (fn. 33) and in 1501
a printed volume of the Revelations was presented
to John Doo of Fotheringhay College (Northants.)
in return for prayers. (fn. 34)
This literary and intellectual activity was natural
for the type of man who entered Syon. The brothers
were more mature than the ordinary monastic
recruit, since they could not be professed under the
age of 25. (fn. 35) The main recruiting ground seems to
have been among the secular clergy, often men who
had held benefices in the London area, and, in the
16th century, among Cambridge graduates. (fn. 36) Three
cases have been traced of brethren leaving the Order.
Two of these were for health reasons and the third
entered a mendicant order more suited to his
temperament. (fn. 37)
A common intellectual interest of the brethren and
sisters lay in the study of the works of Richard Rolle,
whose concentration on the affections of the Saviour
provided suitable material for meditation in the
Order. The brothers had thirteen volumes of his
works in their library, including the exuberant
Melos, (fn. 38) while the sisters had an unknown number.
In the 16th century Joan Sewell owned a copy of
the Incendium, (fn. 39) and at least eleven other sisters
owned books, mainly the works of Walter Hilton and
similar devotional writings. (fn. 40) Yet the evidence of
the Mirror of Our Lady, the translation of the
Martiloge into English by Whitford, and the insertion of English rubrics into the Processional, suggests that although the sisters were well read in
vernacular spiritual literature they may not have
been so familiar with Latin and may have had
difficulty in understanding the liturgy. (fn. 41)
The social standing of the nuns was exceptionally
high. The choir sisters were drawn from the nobility,
the gentry, and London merchant families, whilst
the few lay sisters probably came from the London
area. (fn. 42) No scandal has come to light about the abbey,
save the early disputes between the sisters and
brethren over obedience, and the unreliable reports
of the commissioners shortly before the Dissolution.
This may well be due to the comparative maturity
of the novices, who had to be eighteen on profession,
and to the system of training under which the
postulant had to be sent away for a year after her
application to make sure of her vocation before
entering the enclosure. (fn. 43) The rule of strict enclosure
seems to have been well observed. In 1416 the
Swedish sisters had to be released from a rash vow
that they would make a pilgrimage to Canterbury in
thanksgiving for a safe passage to England. (fn. 44)
The same mixture of aristocratic and mercantile
families found among the choir sisters appears also
in a list of special benefactors in the Martiloge, (fn. 45)
which contains a hundred names made up chiefly of
groups of the nobility, royal officials, and London
merchants. The list reflects Syon's influence in
court circles which was maintained up to the Dissolution. Beginning with many who had played a
part in the founding of the abbey, such as FitzHugh
himself, Clifford, and Chichele, the roll ends with
Syon in exile. For the inclusion of some names no
reason at all is given, but many were included for
gifts of money, ranging from £200 from Margaret,
Duchess of Clarence, to five marks from Sir William
Banes. Two made valuable gifts—Thomas Chandler
gave a jewelled reliquary and William Hemming a
missal worth ten marks. Some were monastic
officials—Henry Normanton, auditor, who also
gave £100, John Sprotte, and Thomas Muston,
steward. (fn. 46)
Although not included among the special benefactors, other names are mentioned in the Martiloge
for gifts and favours, whilst others who left bequests
to the abbey, including even such a famous lady as
Margaret Beaufort, were not mentioned at all. (fn. 47)
There were, however, obits for Edward IV 'who
restored possessions which had been taken away
unjustly', Thomas, Earl of Derby (1435–1504),
benefactor, and Edward Courtenay, Earl of Devon
(d. 1556), who gave £40 a year. (fn. 48)
In contrast to the lengthy list of benefactors,
letters of confraternity seem to have been issued
only rarely. The sole known case in favour of an
individual was to John Talbot, 2nd Earl of Shrewsbury (1413–60). (fn. 49) Two other cases were of interchange of confraternity—in 1420 with St. Albans (fn. 50)
and in 1455 with the Prior and community of
Durham. (fn. 51) In 1536 the monastery of Syon was
granted confraternity with All Souls College, Oxford,
but there appears to be no record of a corresponding
grant by Syon. (fn. 52)
Several devout lay people lived close to the enclosure in order to gain the spiritual ministrations of
the brethren. In the early 16th century Sir Richard
Sutton had as his confessor one of the brothers,
Alexander Bell. (fn. 53) Lady Kingston, widow of the
steward of Syon's manor of Minchinhampton
(Glos.), occupied a chamber in the precincts. (fn. 54) At
an earlier date Margaret, Duchess of Clarence,
specially sought the guidance of Simon Winter and
indeed obtained permission from Rome for him to
leave the enclosure to minister the sacraments to
her. (fn. 55)
Before Syon was implicated in the case of the
Holy Maid of Kent, the intellectual atmosphere
seems to have been tolerant and the community
ready to follow the official policy over the king's
matrimonial troubles. Richard Pace, an Imperialist,
was apparently confined by Wolsey at Syon because
he opposed the annulment suit, and in 1527 wrote
from the abbey saying that he had changed his
mind. (fn. 56) In 1528 a London citizen, Humphrey Monmouth, when accused of heresy because of certain
books in his possession, pleaded that he had shown
the works to the confessor-general who had found
little wrong with them. (fn. 57)
The position changed in 1533. At the trial of
Elizabeth Barton, the Holy Maid of Kent, it was
stated that her 'revelations' had been shown to many
at Syon, including the abbess, confessor-general,
and Richard Reynolds. (fn. 58) This would be natural, as
she was alleged to have been influenced by St.
Bridget's writings and to have been supplied with
some of the material of her visions by the Syon
community. (fn. 59) Moreover Sir Thomas More had
been told of her visit, had seen her in the chapel
there, and later discussed her visions with the
brethren, warning them against her. (fn. 60)
Syon had attracted the attention of the government, and the precincts were frequently invaded by
royal officials. In January 1534 Stokesley, Bishop of
London, and Mores, surveyor of Syon and a supporter of Henry VIII, were very anxious to secure
the signatures of the community on a document
concerning the marriage question. The first draft was
duly signed, but the wording was not sufficiently
explicit to secure the approval of the Council. Mores
produced a second draft, but this time the brethren
refused to sign and advised the sisters to follow the
same course. (fn. 61)
In 1535 a further crisis developed. The central
figure was the most renowned of the brethren,
Richard Reynolds, (fn. 62) who was charged with treason
and suffered along with the Carthusian priors in
April and May. Although they pleaded that there
was no malice in their denial of the royal supremacy,
the prisoners were found guilty and sentenced. (fn. 63)
Immediately after the verdict Cranmer wrote to
Cromwell on 30 April marvelling that such a learned
man as Reynolds should argue against the supremacy
of the king and urging that, if this were the only
issue, it would be better to convert him. (fn. 64) The plea
was of no avail and on 4 May 1535 Reynolds and the
other accused were executed. (fn. 65)
If Cromwell had hoped to secure submission by
terror, he was disappointed. In July his visitor,
Bedyll, reported that the sisters and most of the
brethren were willing to conform but there were
still two who refused and might have to be expelled. (fn. 66)
By the end of the year opinion among the community
had hardened against the government. Bedyll made
a further visit in December and found opposition
even among the sisters. (fn. 67) Many theologians were
sent to persuade the brethren, but despite threats
and promises, two of them, Whitford and Little,
and a lay brother, Turlington, remained obdurate. (fn. 68)
It may well have been about this time that another
lay brother, Thomas Brownell, was imprisoned at
Newgate. His death on 21 October 1537 is recorded
as due to the squalor of the prison. Opposite his
name the marginal note 'martyr' has been inserted
in the Martiloge. (fn. 69)
In 1536, however, Syon was seemingly restored to
favour, possibly because the disaffected had been
expelled. In November the abbess was commissioned
to take charge of Lady Margaret Douglas, later
Countess of Lennox, who was bent on marrying
against the wishes of the court. (fn. 70) Earlier in the year
the brethren had been engaged in persuading the
London Carthusians to agree to the royal supremacy,
and Copinger reported to Cromwell that he thought
he had been successful. (fn. 71) In September the secretary
had a further opportunity of securing his grip on
the abbey when he attended the election of Copinger
as confessor-general. (fn. 72)
Again Syon's fortunes underwent a sudden
change. In May 1538 Cromwell noted that Syon
must be suppressed (fn. 73) and put into motion a scheme
for gaining his object. The Bishop of London was
charged with praemunire for using a papal formula
at professions in 1537 and 1538 and with superstitious practices when blessing vestments at the
abbey. (fn. 74) Stokesley replied immediately that since
the statute he had used an amended formula and
stressed the zeal he had shown in persuading the
community to accept the king's supremacy. His
plea was borne out by a Syon manuscript of the
profession service which had the text amended with
the formula 'quatenus illustrissimi regis et juribus
regni non repugnat'. (fn. 75) Although the bishop was
acquitted, Cromwell had made his point and was
merely biding his time. Several times in 1539 he
noted that Syon was to be suppressed by praemunire, (fn. 76)
and more definitely in November 'among the houses
to be suppressed is Syon'. (fn. 77)
The blow fell the same month. There is no surrender deed for the abbey and no official record of
its suppression. Shortly beforehand many of the
books in its library were removed. (fn. 78) In 1539 pensions
were assigned for the community on a generous
scale, (fn. 79) probably owing to the influential connexions
of the sisters. Agnes Jordan, the abbess, was granted
£200 a year, (fn. 80) but the confessor-general, Copinger,
was already dead. (fn. 81) On the same day as the pensions
were granted the community was expelled with its
keys and seals. (fn. 82) Thus the 'most virtuous house of
religion in all England' (fn. 83) was brought to a temporary
end. With the exception of Amesbury (Wilts.),
Syon was the last of the great nunneries to be dissolved. (fn. 84) In all, pensions were granted to 52 choir
nuns (including the abbess), 4 lay sisters, 12 brothers,
and 5 lay brothers. (fn. 85)
According to the Valor Ecclesiasticus, the principal
possessions of the Abbey, besides its own site, were
rents from Brentford, Heston, Isleworth, Sutton,
Twickenham, Whitton, and Worton (Mdx.); the
rectories of Chilham, Molash, and Throwley (Kent);
rents and other payments from Aldrington, Brede,
Charlton Ashurst, Ecclesden, Fishbourne, Littlehampton, Sompting, Steyning, Toddington, Warminghurst, Wiggonholt, and Withyham (Suss.); the
manor of Cherry Hinton (Cambs.); the rectories of
Martock and Yeovil (Som.); Olney rectory (Bucks.);
rents and farms in Bothenhampton, Bradpole,
Loders, and Upton (Dors.); rents and other incomes
from Axmouth, Budleigh, Donnington, Harpford,
Haderland (Otterton par.), Otterton, Sidmouth, and
Yarcombe (Devon); Poulton rectory and pensions
from the vicarages of Croston and Eccleston and
rents from Lonsdale (Lancs.); pensions from
Boothby, Navenby, and Spalding and the farm of
Aungee fee (Lincs.); tenements in the parish of
St. Benet near Paul's Wharf, London; rents in
Avening, Cheltenham, Slaughter, and the manor of
Minchinhampton (Glos.); Felstead lordship (Essex);
the lands of St. Michael's Mount (Cornw.); Corsham
rectory and Tilshead manor (Wilts.). There were
also sundry small rents and other payments. The
total income was £1,944 11s. 5d., expenses were
£213 5s. (sic) and the net income £1,731 8s. 4d.
(sic). (fn. 86) Syon was the richest of the non-Benedictine
houses and the largest and richest of the nunneries. (fn. 87)
Some of these lands, including the abbey buildings and demesne at Isleworth, remained in the
king's hands, while the rest were disposed of in
small parcels. (fn. 88) In Devon, for example, Otterton,
Axmouth, and Haderland were leased to court
officials, while the remainder stayed in the king's
hands. (fn. 89)
The community did not disperse after the Dissolution but, apparently in the hope that the schism
was only a temporary matter, remained in groups
until they could return to Syon. Abbess Jordan
rented a farmhouse near Denham (Bucks.), and
with her went nine of the community. (fn. 90) Another
group, led by Catherine Palmer, went abroad,
staying first at Antwerp and later at Termonde in
Flanders until the restoration. (fn. 91) The accession of
Queen Mary brought the fulfilment of their hopes.
Naturally it took some time to gather together the
scattered community, but some were enclosed by
Cardinal Pole at Sheen in November 1556. (fn. 92) The
official re-establishment of Syon was confirmed by
the cardinal on 1 March 1557, (fn. 93) and in April letters
patent were issued granting the site and more than
200 acres of land at Isleworth. (fn. 94) The community
then consisted of 21 sisters and 3 brothers, with
Catherine Palmer as abbess and John Green confessor-general. (fn. 95) A further grant of lands at Isleworth was made in January 1558. (fn. 96)
Meantime the work of refitting the buildings for
monastic life had been going on, the cost being
borne by Sir Francis Englefield who, through his
wife, formerly Catherine Fettyplace, was related to
two of the sisters. (fn. 97) The re-establishment was completed by the solemn enclosure of all who had
rejoined by the Bishop of London, assisted by the
Abbot of Westminster. (fn. 98) Both the queen and
Cardinal Pole were rewarded for their favours by
obits at the abbey. (fn. 99)
The community was not to remain long in enjoyment of its peaceful round. In May 1559 Parliament
decreed the dissolution of the re-established monasteries, pensions being granted only to those religious
willing to take the Oath of Supremacy. (fn. 1) Once again
the community at Syon decided to continue its
monastic life and it was arranged that the retiring
Spanish ambassador, Feria, should take them and
other religious abroad with him. (fn. 2) The community
moved to Flanders, where it began a long exile in
the Bridgettine house at Termonde. (fn. 3) Despite many
difficulties and hazards it continued to exist in
Flanders, France, and Portugal until its return to
England in two groups, one in 1809 and the other
in 1861, and it has been settled since 1925 at Marley,
South Brent, Devon. (fn. 4)
Abbesses of Syon (fn. 5) (TO 1576)
Joan North, elected 1420; (fn. 6) died 1433 (fn. 7)
Maud Muston, elected 1433; (fn. 8) died 1447 (fn. 9)
Margaret Ashby, occurs 1448 (fn. 10) died 1456 (fn. 11)
Elizabeth Muston, died 1497 (fn. 12)
Elizabeth Gibbs, died 1518 (fn. 13)
Constance Brown, (fn. 14) elected 1518; (fn. 15) died 1520 (fn. 16)
Agnes Jordan, died 1545 (fn. 17)
Catherine Palmer, instituted 1557; (fn. 18) died 1576 (fn. 19)
Confessors-General of Syon (fn. 20) (TO 1557)
Thomas Fishbourne, (fn. 21) elected 1420; (fn. 22) died 1428 (fn. 23)
Robert Bell, elected 1428; (fn. 24) died 1460 (fn. 25)
Thomas Westhawe, (fn. 26) occurs 1472; (fn. 27) died 1488 (fn. 28)
Walter Falkley, died 1497 (fn. 29)
Stephen Saunders, (fn. 30) occurs 1498; (fn. 31) died 1513 (fn. 32)
John Trowell, (fn. 33) elected 1513; (fn. 34) died 1523 (fn. 35)
John Fewterer, (fn. 36) died 1536 (fn. 37)
John Copinger (fn. 38) occurs 1536; (fn. 39) died 1539 (fn. 40)
John Green, (fn. 41) instituted 1557 (fn. 42)
No common seal is known. The seal ad causas,
which was in use as early as 1426 (fn. 43) and as late as
1529, (fn. 44) shows the Virgin, crowned, supporting the
Child, with nimbus, seated beneath a canopy; she
holds in her left hand a sceptre; at base under a
four-centred arch a female figure (? St. Bridget)
supports a king (? Henry V) in prayer; to the right
a shield emblazoned with the arms of England, to
the left a shield emblazoned with a cross. Legend,
black letter:
SIGILLUM COMUNE MONASTERIE SANCTE SALVATORIS DE SYON LONDONENSIS DIOCESIS AD CAUSAS
The confessor-general's seal was round (diam.
17/8 in.), and showed Christ with cruciform nimbus
rising three-quarter length from a rectangular tomb
with a carved front. His right hand is raised in
blessing and in His left hand is a long cross; at each
side at back is a recumbent soldier. (fn. 45) Legend, black
letter:
SIGILLUM GENERALIS CONFESSORIS DE SYON