1. NOMINATION AND ADMISSION

(_a_) Appointments to all offices were usually in the patron’s hands. In a few privileged houses (e.g. Dover, Gloucester, Oxford, Cambridge, Norwich) the staff brothers had licence to elect their superior from amongst themselves, and to nominate him to the patron. Officials and inmates alike were admitted by a religious ceremony, of which the vow formed a prominent part. At St. Katherine’s, Bedminster, the following oath was taken before induction by the master:— “I,——, promise perpetual observance of good morals, chastity, and denial of property . . . according to the rule of the Hospital St. Katherine, near Bristol, in the diocese of Bath and Wells, which I henceforth profess as ordained by the holy fathers . . . and I will lead my life according to regular discipline.” The selection of honorary workers on the hospital staff is dealt with in one of the deeds of St. Mary’s, Chichester (formerly preserved at University College, Oxford, but now in the Bodleian):— “If any one seeks the Hospital of St. Mary, at Chichester, let the Warden examine whether he is in sound or in infirm health. If in sound health, whether male or female, let the [p128] Warden consider whether he is a person of good conversation, of honest life and character, likely to be useful to the House, whether in serving or labouring for the poor. If he should be found such, the Warden shall first point out to him the poverty of the House, the poorness of the food, the gravity of the obedience, and the heavy duties, which may possibly deter him and induce him to recall his purpose. But if he perseveres in knocking, then with the counsel of the Lord Dean and the brethren of the House, he may be received in the name of the Lord, without the intervention of any money or any compact, unless he has any property of his own and is disposed to resign it into the hands of the Warden. But if the character of the man who seeks admission be insufficient he must be repelled entirely.”[84] A brother or sister being admitted to St. John Baptist’s, Reading, was professed in the adjoining church. _Veni Creator_ and certain prayers were said as the candidate knelt before the altar; after the sprinkling with holy water he or she then received the habit or veil, a kiss of charity being bestowed by the rest of the household. A discourse followed upon the rules and benefits of the society. The Office for the admission of members to the staff of St. John’s, Nottingham, is given in the _Records of the Borough_. One prayer, at the benediction of the religious habit, shows the spirit in which hospital officials were expected to enter upon their duties:— “O Lord Jesus Christ, who didst deign to put on the covering of our mortality, we beseech the immense abundance of Thy goodness, that Thou mayst so deign to bless this kind of vestment, which the holy fathers have decreed should be borne by those who renounce the world, as a token of innocence and humility, that this Thy servant, who shall [use it], may deserve to put on Thee,” etc. [p129] [Illustration: _PLATE XV._ HOSPITAL OF ST. NICHOLAS, SALISBURY (_a_) SOUTH-EAST VIEW. (_b_) WEST VIEW] As the brother changed his dress, the Scripture was repeated concerning putting off the old man and putting on the new in righteousness. The versicles “Our help is in the name of the Lord,” “Save Thy servant,” etc., were also used, together with prayers for the Gift, for increase of virtue, for light and life. (_b_) Almsmen, too, were usually admitted by a solemn oath. That taken at Oakham is typical:— “I.—— the which am named into a poor man to be resceyued into this Hospital after the forme of the Statutes and ordanacions ordeyned . . . shall trewly fulfille and obserue all the Statutes . . . in as moche as yey longen or touchen me to my pour fro hensuorthwardys . . . without ony fraude soe helpe me God and my Holydom and by these holy Euangelies the whiche y touche and ley my honde upon.” At Sandwich, after being sworn in, the person was introduced by the mayor to the rest of the fraternity, and was saluted by them all; and after paying the customary gratuities, the new inmate was put in possession of his chamber. The ancient form of admission to St. Nicholas’, Salisbury, contains such injunctions as:— “N. thu shalt be trewe and obedient to the maistre of this place. “Item, thu shalt kepe pees yn thy self, and do thy deuoyrs that euery brother and sustre be in parfyte pees, loue and charite, eche with othre.” Few foundations have retained their religious and social life with less change than this hospital, of which Canon Wordsworth has given us a complete history. Following the old traditions, the present inmates give a new member the right hand of fellowship when he is duly installed. [p130] (_c_) Lepers, like other paupers, were admitted either at the patron’s will or at the warden’s discretion. The custody of the Crown hospital at Lincoln was at one time committed to the sheriffs, who were charged to notify a vacancy to the king or his chancellor “so that he might cause a leper to be instituted in place of the deceased, in accordance with the ancient constitution.” Later it was stated that they were admitted of the king’s gift, or by the presentation of the mayor. In some instances the right of nomination was held jointly. There were eight beds in the Hexham Spital, four being open to poor leper-husbandmen born within the Liberty, whilst the archbishop and prior might each appoint two tenants. A patron or donor often kept the nomination to one bed or more. Thus the founder of St. Sepulchre’s lazar-house, Hedon, reserved the right to present one man or woman, whole or infirm; he even made prudent provision to sustain any afflicted object allied to the patron within the fourth degree of blood. As early as 1180, a subscriber to St. Nicholas’, Carlisle, stipulated that two lepers from Bampton should be received. According to some statutes the candidate had also to be approved by his future companions; “without the consent and will” of the Colchester lepers, no brother could gain entrance, and the same rule obtained at Dover. The little Sudbury hospital maintained three lepers; when one died or resigned, his comrades chose a third; if they disagreed, the mayor was informed, and the selection devolved upon the vicar. An examination by the warden into the candidate’s condition and circumstances was sometimes ordered, as at Dover. At Harbledown sufficient knowledge of the simple formulas of the faith was required. [p131] To enter a leper-hospital in early days practically involved the life of a “religious,” especially in hospitals attached to monastic houses. The vow of an in-coming brother at St. Julian’s is given in the Appendix to Matthew Paris:— “I, brother B., promise, and, taking my bodily oath by touching the most sacred Gospel, affirm before God and all His saints . . . that all the days of my life I will be subservient and obedient to the commands of the Lord Abbot of St. Albans and to his archdeacon; resisting them in nothing, unless such things should be commanded, as would militate against the Divine pleasure. I will never commit theft, nor bring a false accusation against any one of the brethren, nor infringe the vow of chastity.” He goes on to promise that he will not hold or bequeath anything without leave; he will be content with the food, and keep the rules on pain of punishment, or even expulsion. The oath at St. Bartholomew’s, Dover, is found in the register:— “I,——, do promise before God and St. Bartholomew and all saints, that to the best of my power I will be faithful and useful to the hospital, . . . to be obedient to my superior and have love to my brethren and sisters. I will be sober and chaste of body; and a moiety of the goods I shall die possessed of, shall belong to the house. I will pray for the peace of the church and realm of England, and for the king and queen, and for the prior and convent of St. Martin, and for the burgesses of Dover on sea and land, and especially for all our benefactors, living and dead.” After making this vow, the brother was sprinkled with holy water and led to the altar, where he received the warden’s blessing on bended knees. The form of general benediction was prescribed (with special collects if the [p132] candidate were a virgin or a widow), and a prayer was said at the consecration of the habit.[85]