THE RELIGIOUS HOUSES OF BEDFORDSHIRE
INTRODUCTION
The county of Bedford was unusually rich in religious houses in
proportion to its size, but none was of very ancient date. The abbey
of Elstow was founded before the compiling of Domesday, and followed
the Benedictine rule, which was as yet the only one introduced into
England; other houses of the same order were the priories of Beaulieu
and Markyate, both founded about 1145. The two Cistercian abbeys
of Warden and Woburn were founded respectively in 1135 and 1145.
Austin canons had been introduced into this country some twenty-seven
years, when Henry I. founded the priory of Dunstable about 1132;
the canons of St. Paul's, Bedford, were transferred to Newnham and
brought under the same rule about 1166; Bushmead Priory was founded
a little later. Under the general heading of the Augustinian rule should
be reckoned the priory of Caldwell, of the order of the Holy Sepulchre,
founded some time during the reign of Stephen or of Henry II.; and the
priory of Harrold, which followed the Arrouasian form of the rule, was
founded about 1140. The Gilbertine priory of Chicksand dates from
about 1150. There was one alien priory, La Grave or Grovebury, at
Leighton Buzzard, which was founded under Henry II.; this, with the
Preceptory of Hospitallers at Melchbourne, makes a total of twelve houses
in all. The Templars had lands in Sharnbrook (fn. 1) and elsewhere, and the
churches of Langford and Little Stoughton; but they had no Preceptory
in this county.
Besides these, there were certainly eight hospitals: four for lepers or
the sick at Bedford, Luton (two) and Dunstable; and four for the destitute
poor at Bedford, Farley, Hockliffe and Toddington. All of these were
probably founded in the twelfth century except Toddington, which belongs to the reign of Henry VI. In the thirteenth century the Friars
Minor settled at Bedford, and the Friars Preachers at Dunstable. And
in the reign of Henry IV. the church of Northill became collegiate.
It may be noted here that besides these regular and ordinary forms
of the religious life, Bedfordshire had also from time to time its hermits
and anchorets. The distinction between these two forms (fn. 2) of solitude is
of course not primitive, but it was clearly marked in the twelfth and
thirteenth centuries. From the time when the religious life in community began first to be well organised, we know by the testimony of
Cassian and later of St. Benedict (fn. 3) that men were always discouraged from
attempting solitude until they had been first exercised in the ordinary
discipline of the cænobium; but it was not found possible to enforce
this rule in all cases. Roger of Markyate had been a monk of St.
Albans (fn. 4) before he was a hermit, and was carried back after his death to
the abbey church, where the place of his burial is still marked by an inscription; but of Ralf the hermit, (fn. 5) whose oratory and cell were granted
by Robert d'Albini to the priory of Beaulieu; of Simon the hermit, (fn. 6)
who bequeathed his little property to Newnham Priory; of the hermit
of Bletsoe (fn. 7) and of the hermit who was traditionally the founder of
Bushmead, (fn. 8) nothing further is known. Amongst solitaries of the other
type (more severe in its restraint, but less apart from the common life of
men) were 'Simon anachorita,' who came from Lichfield to Dunstable
and lived six years beside the priory church, (fn. 9) and doubtless others whose
names are not recorded. This form of solitude was as a rule the only
one possible for women; 'Isabella inclusa,' (fn. 10) who died at Bedford near
the beginning of the thirteenth century, was probably an anchoress of
the ordinary type; but Christine of Markyate, for many years a strict
recluse, was not attached to any church. Her career belongs to the
history of the house of which she was first prioress.
The Religious Houses of Bedfordshire, if we except Woburn and
Dunstable, have few points of contact with general history, and only one
produced a chronicle. Little that is definite can be said even of their
local influence. The abbey of Elstow had its school, and the Austin
canons were patrons of a large number of churches, and must have been
well known figures in the county. The canons of Dunstable had many
difficulties with their tenants; but these were connected with their
feudal lordship of the town rather than with any matter of religion.
One point however may be worth noting: in spite of much that has
been said of the mutual jealousies of the different orders, in this little
county they lived together for the most part (fn. 11) on very friendly terms.
The Chronicler of Dunstable, who records all the gossip of his neighbourhood, as well as much genuine history, has seldom anything to say
of his brethren in other orders but what is sympathetic and kindly. (fn. 12) He
is on the whole least friendly to the Cistercians: he says once that the
monks of Warden 'did us much harm,' (fn. 13) and there were occasional
disputes with Woburn about tolls and tithes, (fn. 14) but he has plenty of
sympathy with the misfortunes of both. (fn. 15) Suits there were occasionally
amongst them all, and they must have been difficult to avoid, when
fields belonging to different houses lay so close together in the same
parish, as in many parts of the Bedford, Fleete and Dunstable deaneries; but
they are in very small proportion to the suits with seculars. Especially
noteworthy is the fact that though the monks of St. Albans had a school
in Dunstable, and wide lands at Luton close to those belonging to the
canons, not a single suit between the priory and the abbey is on record.
The friars indeed, here as elsewhere, were the object of much jealousy
to the old religious: and yet their intercourse with Dunstable and Markyate priories was not altogether unfriendly, as will be shown in detail
under the history of their houses.