The Building of England: How the History of England Has Shaped Our Buildings. Simon Thurley
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Название: The Building of England: How the History of England Has Shaped Our Buildings

Автор: Simon Thurley

Издательство: HarperCollins

Жанр: Архитектура

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isbn: 9780007527908

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СКАЧАТЬ ground was a fundamental factor in the design of the Anglo-Saxon church, so was the Saxon view of the Eucharist. Whilst Christ was obviously the focus for worship, it was the consecrated bread – the host – itself, as a sort of super-relic, that was venerated. Inside chapels the host could be placed on an altar alongside other relics, forming an easily multiplied supernatural focus. Because the moment of consecration was less important than the veneration of the host, Saxon churches were not as focused as later medieval churches on a single altar at the east end. Rather they comprised an assemblage of compartments on several floors, each with its own ritual focus. The most common and flexible of these subdivisions was the porticus, which served as side chapel, tomb chamber, sacristy or viewing chamber. The most important and impressive was the westwork,8 an enlargement of the west end of a church to provide a location for relics or shrines, a western choir, or occasionally a high-status viewing place (p. 46). These secondary spaces became progressively more important with a rise in the doctrine of purgatory and the appropriation of individual chapels by the rich for prayers to be said on their behalf. They also appealed to aristocratic aesthetic sense, which tended to the more ornamental, decorative and intricate than the big and bold.9

      Before the 670s Christians did not expect to be buried in or near churches but were buried, like pagans, in cemeteries. By the late 7th century, however, the Church had wrested control of burial rites from friends and neighbours, and started to bury the dead close to Church buildings. Burial within churches themselves remained controversial and was made available only to individuals of the highest status. By 850, however, Christian cemeteries were serving large numbers of ordinary people, taking in land that was increasingly walled or fenced and populated by grave markers.

      Monasteries

      The Viking raids were devastating for early English monasticism. Whilst some monasteries survived, and some semblance of communal life might have remained, England’s former glittering monastic tradition, with its learning, music and patronage of art, was effectively wiped out by the Vikings. The decisive moment in the re-foundation of English monasticism came in 939 when King Edmund (939–946) set up Dunstan as Abbot of Glastonbury Abbey. This was a decisive move because Dunstan’s monastery, in line with those in the Carolingian empire, was founded according to the rule of St Benedict and Glastonbury went on to influence the foundation of thirty more Benedictine monasteries in southern England in as many years. At first each of these houses interpreted the rule as it wished, and it was not until King Edgar’s monastic reform that a consistent version of the rule of St Benedict was imposed on all the largest and richest minsters by the Regularis Concordia of 973.

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      The Concordia put English monasticism on a level with contemporary continental practice. There were, however, some important specifically English provisions. As a concession to English weather, during the winter monks were allowed to have a fire in a warming room and permitted to work inside rather than in the cloister. More overtly political and nationalistic was the fact that the king and queen were to be recognised as patrons and guardians of monasteries, and that they should be prayed for at each of the daily offices bar one.10

      In the hundred years after the Regularis Concordia kings and aristocrats lavished gifts of land on the monasteries, so much so that by 1066 nearly a sixth of the income of England was held by monasteries in lands and rents. This not only made them a hugely significant economic force but created vast wealth for architectural display. So little remains of any of the thirty or so monasteries reformed in the 10th century that it is hard to generalise about them, but it does seem likely that most of the components of later medieval monasteries were already in place, such as the cloister, refectory, dormitory and warming house. The abbey churches, however, were very different from those that remain today.

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      A single example of a Mercian minster church, begun in around 804 and re-ordered in around 970, survives at St Mary’s, Deerhurst, Gloucestershire (fig. 17). This precious survival, before it was converted to a parish church, was a complex, multi-focused monastic church on a series of levels. At the west end was a four-storied porch containing three upper rooms, the room on the first floor housing a chapel with a deep gallery overlooking the nave. The taller and more impressive room above had two elegant windows giving clear views of the church interior; there was another balcony here, but this one was on the exterior of the west porch, allowing, perhaps, the display of relics to people outside the church. The porticuses to the north and south of the choir were two-storied, their first-floor rooms containing doors leading to an eastern gallery over the choir; the chancel was a polygonal apse also with a room above, with a balcony looking into the church.

      St Mary’s not only provides the best place to understand the complexity and ingenuity of Anglo-Saxon liturgical space, it also allows us to come closer to an appreciation of the way church interiors originally appeared. The interior of a church like St Mary’s was richly painted, not only with figurative murals, but with carving and mouldings painted and decorated with organic patterns.

      Whilst the surviving figure-work at Deerhurst is very faded, at St Andrew’s, Nether Wallop, Hampshire, the lower part of an impressive mural of Christ in majesty survives from about 1000 (fig. 18). This decoration is painted in styles familiar to us from Anglo-Saxon manuscript illumination and decorative art. Whilst painting occasionally survives, very few Anglo-Saxon textiles do, but it is clear that prestigious monasteries and cathedrals, as well as richly endowed minsters and smaller foundations, were hung with textiles, often on the walls. These would have been a backdrop for rich metalwork in gold, silver and wrought iron. Aethelwig, Abbot of Evesham, adorned his church with ‘a great many embellishments – chasubles, copes, precious textiles, a large cross and an altar most beautifully worked in gold and silver’. The overall effect of a great Saxon church interior would have been overwhelming. Anglo-Saxon taste was for richness, intricacy, detail and ornament, all of which added to the complexity and disorienting effect of liturgical space: balconies, side chapels, crypts, winding staircases, all painted and hung with textiles, dimly lit by lamps or windows filled with coloured glass, created a sense of mystery that it is impossible to gain from the whitewashed shells that remain.11

      The residential parts of minsters have all vanished, but, from what we know, they were, like royal buildings, centred on great halls. It is likely that the stone hall, 120ft long, excavated in Northampton and dating СКАЧАТЬ