Part 5 (2/2)
Indeed an old monkish writer wished to represent that Augustine himself came to Whalley and erected the cross, which he calls ”St. Augustine's Cross”; but there is little doubt that Paulinus was the founder. In Puritan times this and other relics of early faith suffered badly, and was removed with two others from the churchyard, and used as a gatepost; but the spoiler repented, and restored it once more to its old resting-place.
But how did the founders learn to make such beautiful patterns and designs? St. Wilfrid had travelled much; he had been to Rome and seen the wonderful examples of Roman skill in the great city. The Romans had left behind them in England their beautiful pavements, rich in designs, with splendid borders of fine workmans.h.i.+p. These, doubtless, the monks copied on parchment in the writing-rooms of their monasteries, and gave their drawings to the monks in the stone-shed, who reproduced them in stone. The only tool they had to produce all this fine and delicate work was the pick, and this increases our wonder at the marvels they were able to accomplish.
There is a famous cross at Ruthwell, in Dumfriess.h.i.+re, which for a short time formed part of the kingdom of Northumbria. Scenes from early Christian history are portrayed, and these are surrounded by bands with sentences in Latin describing them. The lowest panel is too defaced for us to determine the subjects; on the second we see the flight into Egypt; on the third figures of Paul, the first hermit, and Anthony, the first monk, are carved; on the fourth is a representation of our Lord treading under foot the heads of swine; and on the highest there is the figure of John the Baptist with the Lamb. On the opposite side are the Annunciation, the Salutation, and other scenes of gospel history. On the side of the cross is some beautiful scrollwork, which shows a wonderful development of skill and art.
In addition to the Latin sentences there are five stanzas of an Anglo-Saxon poem of singular beauty. It is the story of the crucifixion told in touching words by the cross itself, which narrates its own sad tale from the time when it was a growing tree by the woodside, until at length, after the body of the Lord had been taken down--
”The warriors left me there, Standing defiled with blood.”
On the head of the cross are inscribed the words, ”Caedmon made me.”
This Caedmon was the holy monk, on whom the gift of writing verses was bestowed by Heaven, who in the year 680 A.D. began to pour forth his songs in praise of Almighty G.o.d, and told in Anglo-Saxon poetry the story of the creation and the life of our Lord. The Bewcastle cross is somewhat similar to that at Ruthwell. We see again the figure of our Lord standing on the heads of swine, but the lower figure is represented with a hawk, the sign of n.o.bility, and is probably that of a person to whom the cross is a memorial. The ornamentation on this cross is very perfect and beautifully executed. The very beautiful cross at Eyam, in Derbys.h.i.+re, differs both in style and workmans.h.i.+p from almost any other.
The shaft has evidently been broken. In the panels of the head of the cross are figures of angels.
Sometimes we find some very strange beasts carved on the old crosses. On the cross at Ilkley we observe some of these curious animals with their long tails interlacing. Sometimes the tail is wound round the creature's body, and the idea of the artist was to represent the animal reduced to a state of powerlessness. One forepaw is held up in sign of submission.
Above is a figure of our Lord triumphing over the powers of evil, and these animals represent probably man's lower nature owning the supremacy of the King of Heaven. On the other side of the cross are figures of the four evangelists. The upper half of the figures alone appears dressed in flowing garments; each is carrying a book; circles of glory surround their heads, which are the symbols of the evangelists. St. Matthew has a man's head; St. Mark a leopard's; St. Luke's a calf's; and St. John an eagle's head.
The crosses at Hexham, where Archbishop Wilfrid founded a monastery, are very ancient. We are able to tell the date of these stones, for they were placed at the head and feet of the grave of Bishop Acca, who was a follower of St. Wilfrid, and accompanied him on his missionary journeys.
Acca succeeded Wilfrid as Bishop of Hexham, and according to the old chronicler Bede, ”being a most active man and great in the sight of G.o.d and man, he much adorned and added to his church.” Acca died in 738 A.D., and as the monastery of Hexham was soon destroyed, these crosses must have been erected eleven hundred and sixty-three years ago.
The cross at St. Andrew's, Bishop Auckland, is of much later date, and the workmans.h.i.+p is not nearly so fine and delicate as in the earlier crosses. The Saxons had deteriorated as a race just before the Normans came, and although the cross still appears on the flat stone, the design on the shaft of the cross merely represents a hunting scene; and a Saxon bowman is shown shooting at some animals. The religious conceptions of an earlier and purer time have disappeared. The moustache of the sportsman also shows that the stone belonged to a period very near the Norman Conquest, when that fas.h.i.+on of wearing the hair was in vogue.
England is remarkable for these specimens of ancient art. On the Continent there are very few of these elaborately carved crosses; but it is noteworthy that wherever the English or Irish missionaries went, they erected these memorials of their faith. In Switzerland, where they founded some monasteries, there are some very similar to those in England.
There are several other kinds of crosses besides those in churchyards.
There are market crosses, called ”cheeping” crosses after the Anglo-Saxon _cheap_, to buy, from which Cheapside, in London, Chippenham and Chipping Norton derive their names. Some crosses are ”pilgrim”
crosses, and were erected along the roads leading to shrines where pilgrimages were wont to be made, such as the shrine of St. Thomas a Becket at Canterbury, Glas...o...b..ry, Our Lady of Walsingham. Sometimes they were erected at the places where the corpse rested on its way to burial, as the Eleanor crosses at Waltham and Charing, in order that people might pray for the soul of the deceased. Monks also erected crosses to mark the boundaries of the property of their monastery.
[Ill.u.s.tration: AN OLD MARKET CROSS]
Time has dealt hardly with the old crosses of England. Many of them were destroyed by the Puritans, who by the Parliamentary decree of 1643, ordered that all altars and tables of stones, all crucifixes, images and pictures of G.o.d and the saints, with all superst.i.tious inscriptions, should be obliterated and destroyed. In London, St.
Paul's Cross, Charing Cross, and that in Cheapside, were levelled with the ground, and throughout the country many a beautiful work of art which had existed hundreds of years shared the same fate.
Place-names sometimes preserve their memory, such as Gerard's Cross, in Buckinghams.h.i.+re, Crosby, Crossens, Cross Inn, Croston; these and many others record the existence in ancient times of a cross, and probably beneath its shade the first preachers of the gospel stood, when they turned the hearts of our heathen ancestors, and taught them the holy lessons of the Cross.
CHAPTER IX
ENGLISH ARCHITECTURE
Saxon monasteries--Parish churches--Benedict Biscop--Aldhelm--St.
Andrew's, Hexham--Brixworth Church--Saxon architecture--Norman architecture--Characteristics of the style--Transition Norman-- Early English style--Decorated style--Perpendicular style.
The early Saxon clergy lived in monasteries, where they had a church and a school for the education of the sons of thanes. Monastic houses, centres of piety and evangelistic zeal, sprang up, the abodes of religion, civilisation, peace, and learning. They were the schools of culture, sacred and profane, of industry and agriculture; the monks were the architects, the painters, the sculptors, the goldsmiths of their time. They formed the first libraries; they taught the young; they educated women in convents, and by degrees dispersed the shades of ignorance, idolatry, and barbarism, and reformed England.
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