NOTE: Due to personal reasons today’s blog post is shorter than normal. This is a topic I may revisit in the future.
When it came to image and public relations regarding masculinity, medieval monks knew they had a bit of a problem on their hands. See, monks were not exactly considered masculine by the secular population. The pinnacle of masculinity in early Medieval English and post-conquest secular culture was to be a good warrior and have lots of children.
Monks on the other hand didn’t fight and didn’t have sex. (Well, theoretically. In reality plenty of monks got physical with others, whether it was through punching, stabbing, or other means.)
Because monks were not supposed to do either of those things, they created a new type of masculinity for themselves. Medieval monastic masculinity valued self-control in all forms. Masculine monks were disciplined when it came to their gluttony, anger, ambition, and of course, lust.
Celibacy meant you controlled your body, mind, and soul. However, when secular society values a man’s virility, saying chastity is definitely super manly is a hard sell. Monastic leaders developed a lot of arguments about the manliness of chastity.
I think my favorite argument is that it’s feminine to have sex. And they weren’t just talking about same-sex copulation. Reformers tried to say that a man sleeping with a woman made him feminine too. (It definitely reminds me of the “Fellas Is It Gay?” meme!)
Thibodeaux, Jennifer D. The Manly Priest Clerical Celibacy, Masculinity, and Reform in England and Normandy, 1066-1300. Philadelphia: University of Pennsylvania Press, 2015.
NOTE: I researched and wrote this article a few days after I underwent surgery. As a result, the writing is not my best work. However, the information itself is solid. I may return to this piece in the future and clean it up a bit. Thank you for understanding.
A common search term that leads a lot of my readers to my website is “was there corporal punishment in medieval monasteries?” I’ve discussed corporal punishment in the context of The Rule of Saint Benedict (you can find those articles under this tag). However, I want to go into detail about physical punishment in European medieval monastic culture. Today I will discuss corporal punishment and the youngest members of the monastic community affected by it: the oblates.
Adults were not the only people who lived and thus could be punished, in medieval monasteries. Until the later Middle Ages, it was a common practice for parents to donate children to monasteries. Parents did this with the intention that the children would grow up to become monastics. These children were called oblates. (I’ve written more about oblates here.)
Like modern-day children, oblates could be quite mischievous and misbehave. Medieval monastic leaders and teachers were well aware of the possibility of bad behavior. Corporal punishment was one way adults disciplined oblates.
However, corporal punishment had other purposes besides discipline for bad behavior. The first purpose was to keep the oblate as pure and innocent as possible. The second purpose was to get them used to their place in the monastic hierarchy. Medieval European monasteries were extremely hierarchical. Because oblates were children, they were the lowest in that hierarchy. To have a well-run monastery, it was important for every member to know his place and obey his superiors.
In this article, I will discuss how monastic rules instructed abbots and novice masters to use corporal punishment on oblates, how educational texts written for monastic children by monastic adults portrayed beatings, and the different attitudes monastic leaders had towards the use of corporal punishment.
Corporal Punishment in The Rule of Saint Benedict
The Rule of Saint Benedict was one of the primary guidelines for medieval monastic life. In Chapter Thirty, Saint Benedict discusses the proper punishment for children. While excommunication was the most severe punishment in a monastic community, some oblates were too young to fully understand the gravity of it.
If a child was too young to understand why excommunication was so bad, Saint Benedict recommends corporal punishment instead:
“…let them be punished by severe fasting or sharp stripes, in order that they may be cured.” (Saint Benedict, pg. 47).
Corporal Punishment in The Constitutions of Lanfranc
Another guideline for monastic life was The Constitutions of Lanfranc. Lanfranc was the Archbishop of Canterbury after the Norman Conquest. He wrote his constitutions specifically for monastic life at Canterbury. Like Saint Benedict, Lanfranc discusses corporal punishment for children.
Lanfranc specifies that when the abbot is present in the monastery, no one is allowed to “strike a child or cause him to strip for flogging” (Lanfranc, pg. 116). However, that does not mean Lanfranc banned corporal punishment for oblates! Lanfranc specifies only abbots should physically punish oblates when the abbot is present. That being said, abbots can grant permission to other members of the monastic community allowing them to beat oblates.
Furthermore, if the abbot is away, the cantor is allowed to physically discipline any oblates that have made a mistake during religious performances. The prior can use corporal punishment on oblates as well. (But only if the abbot is away!)
Corporal Punishment in Ælfric’s Colloquies
Besides guidelines for monastic life, another source of information about corporal punishment for oblates can be found in educational texts written for said oblates. One such text was written by an abbot named Ælfric.
Ælfric lived in England at the end of the tenth and beginning of the eleventh century. One of his many written works was a colloquy for students learning Latin. A colloquy is a written conversation between two or more people. Oblates would enrich their Latin vocabulary and grammar by memorizing and performing colloquies.
While Ælfric’s colloquy focuses on common jobs in medieval society, corporal punishment is mentioned several times.
The first discussion of corporal punishment is at the beginning of the text. A few pupils approach a teacher and request to be taught how to speak properly. The pupils claim they would rather be the lesson be beaten into them than to continue to live a life where they speak poorly. They also mention the teacher is a kind man who would not hit them unless they asked for it.
The second mention of corporal punishment is about a page before the end. The teacher asks one of the boys if he was beaten that day. The boy says no he was not because he behaved himself. The teacher asks if his friends were beaten. The boy asks why would he ask such a thing and that he’s not going to snitch on his friends.
The third mention of corporal punishment is at the very end. One of the boys tells the teacher that occasionally his novice master hits him with a rod to wake him up.
In each instance, the attitude towards corporal punishment is slightly different. At first, the pupils crave being beaten. However, this could be hyperbole and simply just Ælfric’s way of emphasizing how important it is to learn to speak properly. In the second example, the boy is extremely suspicious of why the teacher wants to know if his friends are behaving. It’s possible that this indicates that some novice masters were pretty happy to have any excuse to physically hurt their students. The third example confirms this to be the case. Instead of gently poking his student awake, the novice master uses unnecessary force.
Corporal Punishment in The Colloquies of Ælfric Bata
Another medieval schoolbook was written by Ælfric Bata. Ælfric Bata was a student of the Ælfric discussed above. Like his teacher, he also wrote Latin colloquies for oblates. However, The Colloquies of Ælfric Bata are much longer. His colloquies depict everyday life in an eleventh-century European monastery.
Medieval monastic corporal punishment is one of many scenarios Ælfric Bata wrote about. By mentioning corporal punishment so frequently and so casually in some colloquies, this implies monks regularly beat oblates. Or at the very least, threatened to do so. The threat of corporal punishment must have been a common enough occurrence that it was necessary for oblates to learn Latin vocabulary about the subject.
Like his own teacher, Ælfric Bata portrays corporal punishment in different ways. Sometimes it is serious while other depictions have a strong comedic slapstick tone.
In Colloquy 24, the novice master waits in the cloister for his oblates to approach him. Instead of immediately greeting him, the oblates try to figure out what kind of mood he is in. They are afraid that if he is in a bad mood he will beat them. One boy describes the novice master as having “a whip in his right hand and a lot of rods in his left” (Ælfric Bata, pg. 133).
This indicates that whips and rods were regularly used to dole out physical punishments. It also implies that some novice masters abused their power by taking out their anger on boys who did not deserve it.
In Colloquy 25 the novice master laments over the fact that no matter how many times he beats a certain bad student, the oblate still misbehaves. The novice master claims to properly love students, you have to beat them as “a master’s sympathy often harms a boy” (Ælfric Bata, pg. 143). He also uses bible quotes to back up his claim. The oblate is less than amused and tells him he’s sick of his threats. The novice master proceeds to quote probably every single proverb in the bible. In the end, he does not hit the misbehaving oblate.
In Colloquy 26 an oblate complains that he doesn’t have a clean pair of trousers. His only pair is bloody from the beating he got. In this case, the oblate was beaten with rods.
In Colloquy 28 Ælfric Bata depicts an actual beating. An oblate has been caught stealing and lying about it yet again. While stealing and lying are both serious crimes in themselves, doing wrong repeatedly and hiding your wrongdoings was considered particularly heinous in medieval monastic society.
The thieving oblate’s classmates list a ridiculous amount of things he was caught stealing. The thief admits it is all true, promises to stop, and wants to do penance again. However, all the previous penances his novice master gave him have done absolutely nothing to deter his thievery. Consequently, the novice master decides to use corporal punishment instead.
In an interesting turn of events, the novice master has the victims find the rods and hit the thief first. (He will go after them.) By allowing the victims to administer corporal punishment, the novice master lets the victims punish the thief as they see fit. In fact, the novice master even encourages the victims to hit the thief harder!
As a result, there is no risk of the victims thinking the novice master was too soft on him.
(I will note earlier in the scene the victims express confidence the novice master will administer a fair punishment.) They are allowed to get their revenge. This prevents any further resentment from the victims from turning into deadly violence.
Monastic communities could be quite small. Any anger bubbling under the surface could and often did result in great acts of violence. (It was not uncommon for monks to attempt to murder each other!) It is much safer to control that anger before it explodes into an uncontrollable situation.
As for the actual beating, the thief’s pants are dropped and the boys stand on either side of him. They proceed to hit different sides of his bare bottom.
While he’s beaten, the thief melodramatically laments about how much pain he’s in, how sad his life is, he never did anything wrong, everyone is against him for absolutely no reason, and he is most certainly dying from this beating, no one cares he’ll be dead soon, and he’s the victim. The oblate has absolutely no self-awareness his own actions caused no one to like him. Instead, he is convinced there is a grand conspiracy against him.
The novice master tells him to stop being sad and to live a good life he has to take accountability for his actions. The oblate must take on the mindset of “I have sinned and have not received what I deserved” (Ælfric Bata, pg. 171). The oblate promises to do so and never to steal again. That is when the novice master stops the victims from hitting him anymore. In the end, the novice master never hits the thief.
Interestingly enough, Ælfric Bata does not depict this incident of child abuse as particularly tragic or devastating. Instead, it would not be out of place in a modern-day slapstick comedy.
In conclusion, The Colloquies of Ælfric Bata taught oblates the necessary Latin words an oblate might hear before, during, and after a physical punishment as well as the consequences for disrupting their monastic community with bad behavior.
(As a side note, The Colloquies of Ælfric Bata also teaches oblates how to cuss someone out in Latin. Do what you want with that information.)
Attitudes Towards Using Corporal Punishment on Oblates
Religious figures such as Saint Benedict and Hildemar thought children were unable to understand the true gravity of excommunication. Instead, they thought corporal punishment was the only way to make children understand certain behaviors were bad.
The monks, Hildemar and Smaragdus, believed children needed physical discipline to control their behavior. In John of Salerno’s biography of Odo of Cluny, he describes how Odo used the “fear of his rod [so that] he might lead us like a shepherd to the joys of heaven” (Quinn, pg. 112).
Monastic leaders wanted oblates to grow up to be the perfect monks. Perfect monks were obedient, pious, and chaste. Oblates were raised in monasteries since childhood, so there was a possibility that childhood innocence could be preserved into adulthood. To ensure oblates retained their innocence, they were supposed to be monitored by several adults at all times. Novice masters watched out for any sinful, disruptive, and disobedient behaviors.
The threat of a beating could be enough to make children behave. One way novice masters did this was by simply carrying a whip on his person at all times.
That being said, monks recognized that sometimes beatings were not a one type fits all solution. If oblates continued to misbehave after beatings, novice masters should find a more punishment that the child responded better to.
While beating oblates was a common enough practice, that doesn’t mean it was always an accepted one. Just like modern day opinions about physically disciplining children, medieval opinions varied too. As you can see from the colloquies, some monks and abbots condoned using corporal punishment on oblates. However, this was not the case for every single medieval monastic who ever lived!
In the tenth and eleventh-century Europe, the ideal student-teacher relationship was a warm one. After all, oblates’ parents essentially abandoned them at the monasteries. Instead of being raised by their biological parents, oblates were raised by their new spiritual parents—the novice master.
A good novice master nurtured and cared about his boys. Ideally, this would create a warm, caring father/son dynamic between oblates and their teachers. Furthermore, this relationship would result in monastic boys respecting their teachers. Generally speaking, children are more likely to obey authority figures if they respect and love them. (Again, this is generally speaking. No child is perfect and no child does everything they are told all the time. However, the overall amount of times a child disobeys authority figures goes down if they respect them.) When children listen, beatings and other forms of corporal punishment are not necessary.
If a beating was the only way a novice master could get his oblates to behave, then he was considered bad at his job. Even in the Middle Ages people recognized the negative effect physical violence had on children. Saint Anselm argued that corporal punishment could do much more harm than good.
One day an unnamed abbot and Saint Anselm spoke about monastic discipline. The abbot complained that no matter how many times he beat his oblates, they only behaved worse instead of better. Saint Anselm, shocked at the abbot’s actions, asked what kind of men the oblates grew up to be. The abbot’s answered, “stupid brutes” (Quinn 113).
Saint Anselm explained that if you beat children like animals, they are going to grow up to act like animals. Children cannot be tamed like animals. Instead, children should be nurtured like a gardener would a tree. Furthermore, by continuously terrifying children with threats of harm and actually hitting them, children stop seeing any good in the world and become hateful. They only grow more hateful as adults.
Saint Anselm argued that oblates stop trusting the adults who repeatedly hurt them. Even if an abbot or a novice master is nice to them, the oblates are still suspicious of their intentions. Suspicious oblates grow up to be suspicious adults who cannot recognize genuine charity. They trust no one.
In short, by repeatedly beating oblates, monks are not raising people fit for heaven. Instead, they raise hateful men.
Saint Anselm asks the abbot why he hates the children so much that he treats them this way. After all, children are human too. Does the abbot want to be treated like his oblates?
Finally, Saint Anselm argued that to properly raise children to be good adults, they have to be nurtured. Abbots and novice masters needed to encourage oblates and treat them with kindness. They needed to take on the role of father and mother to the children. Children needed to be encouraged to self-discipline.
While hitting children was a popular discipline method in the secular world around Saint Anselm’s time, monastics were not raising children for the secular world. They were raising them to be monks.
Medieval monasticism valued self-discipline, patience, and humility. Teaching misbehaving children with gentleness and encouragement is difficult. By not constantly striking children in anger, novice masters learned patience and self-discipline. Thus, they also became better monks.
It’s still October, so it’s time for some more spooky medieval ghost stories! Today I will cover stories four and five of the Byland Abbey ghost stories. Each story is pretty short. Story four is only a paragraph long and story five consists of two sentences. Unlike the previous ghost stories, stories four and five do not include anyone conjuring a ghost.
A long time ago, a man named James Tankerlay died. Despite being the rector at Kirby, James Tankerlay was buried in front of Byland Abbey’s chapter house. He must have missed his old parish because James had a tendency to make frequent nightly visits. During one of these visits, James visited his old mistress…and blinded her by blowing out one of her eyes!
After this incident, Byland Abbey’s abbot and monastic community decided that something had to be done. Their solution was to dig up James Tankerlay’s body and coffin and hire a man named Roger Wayneman to chuck it into the nearby Lake Gormyre. (Or Gormire depending on the translation.) As Roger did this, his cart’s oxen became so frightened they almost drowned.
Story four ends with the monkish author claiming he’s only writing down what he was told and he hopes that God isn’t mad at him for telling the story. He also asks for God’s mercy and salvation.
Unlike some of the previous ghost stories, this tale seems to be rather old. Or at the very least, it was a story that has been passed down through several generations. The anonymous author claims to have heard this story from some old men. It’s possible the Byland Abbey monk’s sources either heard this story in their youth from someone older or it happened when they were young.
Another notable difference is the destruction of James Tankerlay’s body. Instead of the Christian solution of conjuration and prayers, the abbot’s choice to destroy the body is quite pagan. In early medieval ghost stories and Icelandic sagas, revenants’ bodies are often destroyed so they can no longer terrorize the local population. This solution supports the theory the story’s origin is much older than the previous ones.
Similar to the previous stories, this one both explicitly gives names and hides them. The ghost and the person who threw the coffin into the lake are named, but the abbot who ordered it to be done is not. This would imply that even if the author does not approve of the abbot’s decision to destroy James Tankerlay’s body, he still wants to protect the reputation of the clergyman who ordered it to be done.
Finally, I find the author’s anxiety around even repeating this story particularly interesting. He clearly did not approve of the less than Christian solution of digging up and throwing a body into a lake to get rid of it! However, while his anxiety made him ask for God’s mercy for writing the text, he clearly did not consider it too blasphemous to include. I can’t help but wonder if the author included the story as a morality lesson, especially one for priestly concubines. Learning that your lover will blind you as a ghost would certainly be one way to deter women (and some men!) from hooking up with clergymen.
As this ghost story is only two sentences long, I will quote A.J. Grant’s translation in its entirety:
“What I write is a great marvel. It is said that a certain woman laid hold of a ghost and carried him on her back into a certain house in presence of some men, one of whom reported that he saw the hands of the woman sink deeply into the flesh of the ghost as though the flesh were rotten and not solid but phantom flesh.” (Grant, pg. 371)
This story is rather vague. There are no named characters and where exactly it takes place is not stated. There isn’t really even an ending. The author doesn’t tell us what happened after the woman carried the ghost into the house or why she did so. We also aren’t told if the ghost wanted to be absolved of their sins.
The way this medieval ghost story is written reminds me of how events were documented for certain chronicles. In that, the author wrote down the most basic information so the audience gets a general idea of what happened.
Hildebrandt, Maik. “Medieval Ghosts: The Stories of the Monk of Byland.” Ghosts – or the (Nearly) Invisible: Spectral Phenomena in Literature and the Media, edited by Maria Fleischhack and Elmar Schenkel, Peter Lang AG, 2016, pp. 13–24, http://www.jstor.org/stable/j.ctv2t4d7f.5.
Thanks to the pandemic, illness and death are prominent thoughts in most people’s minds. For medieval monks, death and the possibility of Heaven were supposed to be constant thoughts throughout their lives as monastics. The thought of their own mortality must have been especially potent whenever one of their fellow brethren fell deathly ill.
If a monk seemed to be close to death, it was more important to focus on the state of his soul, rather than his earthly body. The Monastic Constitutions of Lanfranc offers an extremely detailed set of step-by-step instructions for what a monastic community was to do to help their ill brethren’s spiritual wellbeing.
When the sick monk felt as though he may be dying, he was to let the infirmarer know he wanted to be anointed. The infirmarer took his request to the abbot (or if the abbot was away, whoever was in charge at the present moment) at the next chapter meeting. Once the request was approved and chapter finished, the priest of the week, the sacrist, and four converses went to the church and collected the materials needed for a proper anointment. (Converses were monks who joined the monastery as adults.)
The priest and the converses went by the chapterhouse in a procession with the materials. The procession order and items are as follows:
The first converse carried holy water.
The second converse carried a cross.
The third and fourth converses carried candlesticks.
The sacrist carried holy oil.
The priest, wearing his alb, stole, and maniple, carried a book.
Lanfranc’s Latin does not specify what book the priest carried. It only says “portans librum.” David Knowles translates this phrase to “carrying the book.” However, we can make an educated guess that the book is probably a bible, psalter, or religious text of some kind.
As the procession passed the chapter house, all the monks there stood up. Because someone was dying, a wooden board was struck. This was standard practice to announce that someone was dying. After this happened, the rest of the community followed the procession while chanting the seven penitential psalms:
Depending on your bible/psalter’s translation, the psalms might follow either the Greek or Hebrew numbering system. To make sure you have the right translation, psalm 50/51 should be the “Miserere” psalm.
They chanted the seven penitential psalms until the entire community had gathered around the dying monk’s bedside. The monks stood in their hierarchal order. Or if the space around the dying monk’s beside were too small, his brethren would do it as practically as possible.
Once everyone was there, they sprinkled the dying monk with holy water. When the community finished chanting the seven penitential psalms they sang several more prayers including the Kyrie eleison and the Confiteor.
When this was over, the entire community absolved the dying monk and vice versa. By forgiving each other of their sins, everyone could have a clear conscience. To cement feelings of goodwill, everyone kissed the dying monk.
The priest anointed the dying monk. After doing so, he washed his hands and disposed of the water. Lanfranc suggested the dirty water either be thrown into the fire or down the sacrarium. (The sacrarium was a drain in the church.) The priest and the converses left the dying monk to fetch the Eucharist.
Once they returned with the Eucharist, everyone knelt as a sign of respect. The dying monk had his mouth washed before receiving Communion. However, if he already received Communion that day, he did not receive it again. After having Communion, the dying monk was not allowed to eat any more meat. However, if he happened to miraculously get better instead of actually dying he could eat meat again.
The rest of the monastic community continued to pray every day for their dying brother:
At the Morrow Mass during the Secret and post communion:
“Almighty everlasting God, the eternal salvation of those who believe in Thee”
The Morrow Mass itself
During the High Mass after the Sanctus:
Psalm 6 (sung in silence)
Pater noster/ the Lord’s Prayer
Mitte ei Domine auxilium de sancto
“Almighty everlasting God, the eternal salvation of those who believe in Thee”
These prayers were dedicated to the monk until he either got better or took a turn for the worse.
Lanfranc. The Monastic Constitutions of Lanfranc, translated by David Knowles, Thomas Nelson and Sons Ltd, London, 1951, Medieval Classics.
NOTE: This article is a rewrite. You can find the original here.
If you image search “medieval monk” many photos of men in brown robes, rope belts, and wooden cross necklaces will appear. How accurate is that? If the monk was a Franciscan, it is accurate enough. If he was part of another order, then not so much.
A medieval monk’s basic wardrobe included a habit, shoes, and underwear. Depending on the century, area of Europe he lived in, and his religious order, other items of clothing are added or subtracted from this list. For example, Cistercian monks did not wear underwear. If a monk lived in a colder climate, such as Scandinavia or the British Isles, he owned summer and winter clothes.
Due to the span of time and the land area the European Middle Ages refers to, it is very difficult to list every single item of clothing any given medieval monk may have worn. The basic list of a habit, shoes, and drawers is expanded upon down below.
A medieval monk’s clothing consisted of outerwear and underclothes. Outerwear is clothing the general public and a monk’s peers saw. Outerwear symbolized a medieval monk’s vocation to God and the Church.
By wearing such distinct clothes, everyone around him knew he was a monk. Knowing if a person was a monk was helpful if a secular person wanted a blessing or needed a religious figure of some kind in an emergency. If a medieval monk caused trouble, his outerwear announced to the world his hypocrisy. There is a reason medieval literature often stereotypes monks as lecherous gluttons!
The cowl or habit was an ankle-length garment. It was worn while a monk worked and for general everyday wear. In the early Middle Ages, cowls had open sides that tied shut if the monk so wished. The sleeves on the cowl varied in length:
Cowls had a hood attached as well. When reading primary sources, it is important to keep in mind the meaning of the word “cowl” shifted over the centuries. At one point it referred to the entire garment. Later on, cowl was synonymous with a separate hood.
This garment was also about ankle length and had a hood. Unlike the cowl, a frock only had long sleeves. Frocks were only worn on special occasions. Like the cowl, a frock is also called a habit. A monk would never wear a cowl and a frock together.
The scapular was a rectangular piece of cloth. There was a hole in the middle for the monk’s head. Once a monk put his head into the scapular, the fabric would go down to his ankles both in the back and front.
A monk’s hood went through the neck hole so it wasn’t underneath the scapular. It was similar to an apron. When a monk wore a belt over it, the scapular was used as a handy pouch to hold tools and other daily items a medieval monk might need during the day.
The Rule of Saint Benedict allowed belts. Franciscans wore rope belts called cinctures.
A medieval monk wore a riding cloak when traveling long distances. Depending on the fabric, the riding cloak could be black, brown, or grey. In theory, a monk only wore somber colors. In practice, medieval monks owned riding cloaks with colorful striped linings. This was frowned upon.
Medieval monks owned different kinds of shoes for different seasons and time of day. If a monk lived in a colder climate, they owned a pair of lined shoes for the winter and unlined shoes for the summer. Medieval monks owned slippers to wear at night.
A medieval monk wore clothes under his outerwear for modesty and practical reasons. While The Rule of Saint Benedict forbade monks from wearing underclothes in their monastery, the text made it clear that monks had to wear underwear while out in public. This was to avoid any embarrassing wardrobe malfunctions that might come about thanks to a gust of wind or a freak accident. There was a lot of discourse over wearing underwear.
Medieval monks wore other types of underclothes as well. What he wore under his habit depended on the year he lived, the climate of the area he lived in, and what order he was a part of.
In the Middle Ages, underwear was also referred to as drawers and braies. Typically they were made out of linen. A medieval monk’s underwear had different cuts depending on the monastery. As long as the medieval monk was not a Cistercian, he wore underwear. If he was, he did not. Cistercians were mocked for this fashion choice.
Socks were also called hose and stockings. They were made out of linen.
For Anglo-Saxon monks, tunics were white, floor-length garments with tight sleeves. Later on, monks at Westminster wore black tunics. Over time tunics became tighter and shorter until regulations were made preventing that.
How Did Medieval Monks Tell Which Habit Belonged to Which Monk?
Because medieval monks wore similar clothes, steps were taken to avoid confusion over which habit belonged to who. Unless a monk was particularly tall, short, fat, or thin the habits looked very similar.
To avoid confusion, the monks marked their clothes with their names. For most clothes they wrote their names in ink somewhere on it. For underwear, a monk embroidered his name on them. They did this because underwear was washed much more often than the woolen habit.
What a medieval monk wore depended on a variety of factors. The monk’s clothing had a practical purpose and a symbolic meaning. It is similar to modern day clothing. In the 21st century we wear clothes to cover our bodies and keep us warm, but we also wear clothes to announce our status to the world.
Forging, Jeffrey, and Jeffrey Singman. “Monastic Life.” Daily Life in Medieval Europe, Greenwood Press, 1999, pp. 139–170. (This book can be found here on Google Books. It can also be accessed on ProQuest Ebook Central.)