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Thomas Sutton's reputation as the wealthiest commoner in England at the time of his death in 1611 was matched by the scale of the charity which he founded at the Charterhouse in Clerkenwell. This work examines the Charterhouse's significance as England's leading charity and the support and opposition that it attracted.
The story of London's Clerkenwell and Smithfield neighbourhood, from prehistory through to the present day, is illustrated by archaeological investigations undertaken as part of the Crossrail Central development. Excavation showed how, from being on the margins of the city, this area was occupied by religious houses and a cattle market, before developing into a densely packed suburb as London's population exploded. Charterhouse Square was known to be the site of the West Smithfield cemetery, one of two London emergency burial grounds established during the Black Death (1348-9); the 25 individuals excavated are the first large group of burials recovered. The plague pathogen was identified in skeletons from each of three phases of burial, indicating that these were the victims of multiple plague outbreaks from the Black Death into the 15th century. Also located as it flowed west into the Fleet was the Faggeswell brook - the southern boundary of the plague cemetery and of the monastic precinct of the London Charterhouse, founded in 1371. This massive ditch had been filled in the mid 17th century with rubbish and waste from the livestock market and nearby households, some evidently wealthy.
Purchase of this book includes free trial access to www.million-books.com where you can read more than a million books for free. This is an OCR edition with typos. Excerpt from book: CHAPTER III. LIFE IN THE CLOISTER?THE LAV BROTHERS' LIFE?OBJECTIONS TO THE CARTHUSIAN RULE. Some details of the daily life of the inmates of the London Charterhouse may be gathered from a general knowledge of the Rule which is observed in all the monasteries of the Carthusian Order. The sons of St. Bruno are, and have always been, entirely devoted to what is called the contemplative life, as distinguished from that known as mixed or active, employing all their time in prayer, in study, and in manual labour, and never undertaking?except in obedience to the Apostolic See, or in some extraordinary emergency?any kind of exterior mission. It must not, however, be supposed that a Carthusian's contemplation implies a lazy, useless, objectless squandering away of the precious moments our Creator has given us, in order that we may employ them to His honour and glory. The Divine Office takes up a considerable part of a Carthusian's time, portioning out the various THE GREAT WATCH. 2/ hours of the day. As?if such a comparison may be made?the times for work or pleasure come in between, and are in a certain manner determined by the different meal-times, for persons living in the world; so in the monastery, holy Mass, private prayer, spiritual reading, study, and manual labour fill up the intervening moments between the various divisions of the Office. Many people are thinking of retiring to rest when the Carthusian monks begin their day's work, and in the Middle Ages, when late hours were unknown, it was the dead of night; for between ten and eleven o'clock in the evening the Sacristan rings the first bell for Matins. The religious called excitator, because it is his business to awaken his brethren, has already performed his duty, and every monk, on hearing the great ...
This, the latest in the series of MoLAS monographs on the religious houses of medieval London, considers the London Charterhouse, a Carthusian monastery founded in 1371, just outside the walled city. The volume is primarily intended to report on the 1998 excavations in Preachers Court, part of the Inner Court of the Charterhouse, but also incorporates a reassessment of Grimes' post-war work, and the results of numerous small excavations, evaluations and watching briefs conducted within the monastic precinct between 1998 and 2000. The result is a new, fully illustrated account of the development of the entire monastery, with a particular focus on its service areas. Separate discussions examine the pre-monastic use of the site as one of London's Black Death cemeteries, diet within the monastery, the monastic economy, and the impact of the sub-urban location on the reclusive Carthusian order. Evidence for the post-Dissolution period - the wider setting of the 16th century mansion and the hospital established in 1613/14 - is also examined, in this look at one of London's most fascinating historic sites.