The belief that prayers and masses celebrated
on behalf of one who had died could quicken the soul’s passage
to heaven inspired men and women across Western Christendom to
make gifts
to religious houses. A number of Byland’s benefactors declared
this the reason for their generosity, suggesting that the monks’ neighbours
were primarily moved by concerns for their salvation. Thus, Dionisia,
the widow of William of Wath of Denby, quitclaimed to
Byland all her rights in the land, wood, meadows and pastures
that they
had of Michael, son of John, for the health of her soul and ‘the
good things they (the monks) had conferred on her.’(13) However,
grants were often made for more worldly reasons, and the two
were not, of course, mutually exclusive. The donor might hope
his gift would benefit both his soul and his pocket. Benefactors
might request a small cash payment as a token gesture of the
monks’ appreciation. William of Denby, for example, granted
lands to Byland for the love of God and the souls of himself
and his family, and also an annual payment of eighteen pennies.(14) In
the early thirteenth century, Jordan of Flockton granted the
community various rights of access in Denby and Bentley, for
the health of his own soul and the souls of his ancestors and
heirs, and an annual sum of two shillings. (15)
Salvation and spices
In the early thirteenth century, Thomas of Dranefield granted
the monks of Byland a rood in Whitley, which lay between
Coterode and other
lands which he permitted them to enclose. ‘In recognition’ of
his generosity, Thomas requested benefits for his soul and, on a
more practical note, a pound of cumin each Easter,
[Yorkshire Deeds VI, no. 540 (pp. 163-164).]
On other occasions the amounts of money requested
were more substantial, which suggests that these were effectively
sales, rather than gifts
freely given. Examples include a late twelfth-century grant by
Henry of Denby, who gave Byland all his land in Denby save for
three acres that he had previously granted to the Hospitallers.
Henry declared that this ‘gift’ was made for the sake
of his soul, a payment to himself of 100 shillings and an annual
sum of 7s 6d to his heirs.(16) For
some donors, benefaction was seen as a way to raise revenue quickly,
to repay debts and resolve a
financial crisis. Alan of Whitley granted various lands and rights
to Byland on account of his great debt to the Jews, and received
fifteen marks of silver in return for his generosity.(17) In
the early thirteenth century, Michael of Briestwistle’s son,
William, granted Byland common pasture in Denby and ‘in wood
and plains’ in
Briestwistle (Lower Whitley), receiving ‘in his great need’ five
marks in return.(18) Even great and
powerful men, such as Byland’s
founder, Roger de Mowbray, might find themselves in need of cash.
It was Roger’s need for money in 1172 that led him to mortgage
his lands in Nidderdale to Byland for three hundred marks. It was
agreed that should Roger be unable to repay this sum within ten
years, the community would keep these lands. Roger’s predicament
enabled Byland to significantly expand its exploitation of Upper
Nidderdale and develop arable, as well as pastoral farming
Donors might also request gifts in return for
their generosity. A particularly interesting example is Henry of
Denby’s son,
Simon. In the early thirteenth century, Simon granted Byland
a carucate of land in return for an annual sum of two shillings
and
a pound of pepper. When his brother, Jordan, confirmed this grant
he asked the monks to give him a second pound of pepper, in place
of the money; Jordan later requested a pound of cumin instead
of two pounds of pepper. (19)