The rood itself was always set in the centre of the loft, in such a position that it could be well seen by the a.s.sembled worshippers. Not only was the body of the Saviour represented as hanging upon the cross, but it was flanked on each side by attendant images of the Virgin Mary and St.
John. These all faced the west, in accordance with a tradition that Christ was crucified with His face in that direction. It must not, however, be taken for granted that a rood loft existed in every church. Sometimes the rood was simply fixed on the cross-beam immediately over the screen, the gallery in this case being dispensed with.
It is a moot point as to when the rood was first set up in the English Church, but as there are scarcely any remains of screen-work of earlier date than the fourteenth century, it could not have been long before that time. There are, it is true, a few solitary specimens of thirteenth century work, but most of that which still exists is of fifteenth century date. Looking at examples of this period we generally find the rood loft projected a little forward over the screen, the angle thus formed being filled with groined work, springing from the protruding supports of the screen beneath. The upper part of the screen was filled with open work carving, which sometimes partook of the character of an elaborate symbolical design. The lower part was nearly always plain, but in conjunction with the upper surface was often elaborately painted and gilded.
When the Reformation came, the roods were all swept away by order, but the rood lofts in some cases became utilised as galleries for the singers. In the churchwardens" account books, belonging to the parish of Stratton, Cornwall, under date 1549, occurs an entry of a sum of money "payd for takyng downe y{e} Rode and y{e} pagents y{n} y{e} rode lofte." It does not appear that any of the roods escaped destruction, but representations of the rood, and its attendant images of St. John and the Virgin Mary, were sometimes carved in stone and inserted in the walls of churches, and of these a few still remain. It is therefore possible to obtain from these stone carvings a very good idea of how the rood looked when it was set up in the rood loft. Mr. Bloxam mentions examples at Romsey, Hants; Sherborne, Dorset; Burford, Oxon, and Evesham, Worcester; and the writer may add that a fine specimen is to be seen over the south doorway of Stepney Church, Middles.e.x.
It it presumed that an altar sometimes stood in the loft in front of the rood. The fact that at Maxey Church, Northamptonshire, a piscina is to be found in the south wall of the clerestory would seem to enforce such a theory. On special occasions lights and other decorations occupied a place in the loft near the rood. It has also been stated that the Gospel and Epistle, and various other parts of the service, were read from the rood loft.
Very good examples of a late Perpendicular rood screen and loft exist at Bugbrook Church, Northamptonshire. The screen consists of three compartments, of which the central one is the widest. It is ten feet seven inches high, and at the base of the loft, measures nineteen feet three inches across. The lower part of the central compartment, which went to form the doors, is missing. The upper part is arched, and down the centre of the arch runs a mullion. This description of the upper portion corresponds with the two side compartments, where, however, the mullions are continued down to the ground. The lower parts on each side are filled with plain panels, which have apparently been inserted in later times. A series of elaborate vaulting springs from the main supports of the structure, and upholds to the rood loft, which projects over the top of the screen. The vaulting is covered with fan tracery, the s.p.a.ces between the ribs being filled in with a rich design. The loft is between three and four feet in width, and the cross beam on which it rests is seven inches wide. Admission to the loft is gained from the south side, through a narrow arched opening in the wall. The steps originally descended into the south aisle, but there are only five of them now remaining.
The counties of Devon and Somerset probably contain some of the finest examples of rood screens and rood lofts. On one at least of these the rood has lately been replaced, for in a recent number of _Notes and Queries_,[15] Mr. Harry Hems, of Exeter, writes as follows:--"The only rood screen I recollect for the moment having the three figures upon it, is at St. Andrew"s, Kenn. I placed them there some seven or eight years ago."
There seems now to be a general inclination towards a revival of the rood screen. Even in our most recently built churches, a temporary screen, festooned with flowers or other decorations, may often be seen erected on the occasion of harvest festivals, and such-like celebrations. Whether or no the setting up of the rood in the rood loft will ever again become customary in the English Church, is a question time alone can solve.
Armour in Churches.
BY J. CHARLES c.o.x, LL.D., F.S.A.
The memorial bra.s.ses, the incised slabs, and especially the effigies of knights and men-at-arms, which abound in our churches, tell us far more of the successive stages and development of English arms and armour, both of an offensive and defensive character, than all the ma.n.u.script inventories or actual collections of weapons that are yet extant. And not only do our churches thus yield the most valuable and trustworthy evidence as to the armour of our forefathers, by its faithful pourtrayal on the memorials of the departed, but they also afford a sanctuary in numerous cases for actual armour.
It was for many centuries a custom of Christendom--apparently more particularly in England than elsewhere--to suspend over the tomb the princ.i.p.al arms of the departed warrior, which had previously been carried in the funeral procession. Hearne, the well-known antiquary of last century, says that the custom originated with Canute placing his crown upon the head of the crucifix at Winchester, when he found that the waves refused to obey him; but it is somewhat difficult to follow the reasoning which makes this a precedent for the hanging up of the dead man"s armour.
The custom is twice noted by Shakespeare. In "Hamlet," Laertes says:--
"His means of death, his obscure burial-- No trophy, sword, nor hatchment o"er his bones, No n.o.ble rite, nor formal ostentation."
Iden, in "Henry VI.," remarks:--
"Is"t Cade that I have slain, that monstrous traitor, Sword, I will hallow thee for this thy deed, And hang thee o"er my tomb, when I am dead."
The armour in our churches may be divided into two cla.s.ses; firstly, that which had actually been worn by the person commemorated, and secondly, that which was specially constructed for funeral purposes.
The most deeply interesting and the oldest of genuine armour still preserved within English churches, is that which pertained to the Black Prince, and which hangs above his well-known tomb in the cathedral church of Canterbury. In June, 1894, this armour was exhibited at Burlington House, in the rooms of the Society of Antiquaries, when we had special opportunities of examining it. The great tilting helm of iron weighs seven pounds. The leathern cap inside it is almost worn away. The gilded long-tailed lion which forms the crest is of leather. The great shield of France and England quarterly is also of embossed leather. The gauntlets are of latten, and still retain the inner leather gloves. The sword-scabbard and buckle are of the same material; the sword itself is unfortunately missing, and is said to have been appropriated by Oliver Cromwell when visiting Canterbury.
The surcoat, which laced up the back, is of velvet, and well padded. It is not a little remarkable that the arms of neither shield nor surcoat bear any label or mark of cadency, but are simply royal arms. Mr. St. John Hope ingeniously conjectures that this singular omission can only be accounted for on the supposition that the relics were really those of Edward III., and not of his son, the Black Prince, and that they were hung up over the son"s tomb by the king"s order as a mark of his deep affection.
At the same exhibition the actual shield of Henry V., from Westminster Abbey, was also shown.
Sir David Owen, by his will, dated February 20th, 1529, desires that "my body be buried in the priory of Esseborne, after the degree of a banneret, that is with helmet and sword, my war armour, my banner, my standard, and my pendant."
Sir G.o.dfrey Foljambe, of Walton, by his will, in 1532, left his "carcase to be buried in the chappell of St. George besides my lady wife in Chesterfield ... my sword, helmet, with the crest upon the head, and my coat-of-arms to be hanged over my tomb, and there to remain for ever."
Several of our parish churches still retain arms or armour or other accoutrements that had actually been worn by the person commemorated.
Among them, to our own knowledge, may be mentioned Bonsall, Derbyshire; Brington, Northamptonshire; Addington, Surrey; Sheriff Hutton, Yorkshire; Broadwater, Suss.e.x; St. Michael Carhayes, Cornwall; St. Mary Redcliffe, Bristol; Brabourne, Kent; and Longbridge Deverill, Wilts.
Occasionally, however, and particularly in the sixteenth and seventeenth centuries, the armour carried in the funeral procession, and subsequently suspended over the tomb, was merely supplied by the undertaker or heraldic official, and was of a cheap and imitative character, not intended to last. Sir William Dugdale states (in 1667) the actual price of such sham armour. A knight"s helmet, gilt with silver and gold, was 1; the crest, carved and coloured, 13s.; the sword, with velvet scabbard, 10s.; gauntlets, 10s.; and gilt spurs, 5s. Light helmets and breastplates of this funeral-trophy description, from which all gilt and beauty has long since disappeared, are still to be found in some of our churches, and occasionally may be seen among discarded lumber in parvises, as at Raunds, Northamptonshire.
There is, however, a yet more important aspect of armour in churches to be considered. Every parish in England, from the time of Edward I. downwards, was bound to keep ready for use a certain amount of armour, and a man or men, according to the population of the township, properly trained to the use of this armour. This armour had to be viewed twice a year by the constables, and a report as to its condition made to the justices. Not infrequently, when a suitable "church-house" was wanting, the "townes armour" of our English villages, and even of country towns, was kept in the church itself, particularly in the parvise or room over the porch.
When the parish armour was carefully viewed throughout England at the time of the expected Spanish invasion in the reign of Elizabeth, returns show that much of it was in safe quarters within the consecrated walls of our churches. We have met with various instances of inventories or mention of "townes armour" in old constable accounts. One of the fullest of these is in the parish books of Repton, Derbyshire. In 1590 is this entry:--
"A Note of the armoure of Repton receaved into the handes of Rycharde Weatte, berjinge Constable.
Imprimis ij corsletts w{th} all that belongeth unto them.
It. ij platt" cotts (coats of plate armour).
It. ij swordes and iij daigers and ij gyrgells.
It. ij calevers w{th} flaxes and tuch boxe.
It. ij pyckes and ij halberds.
It. for the Tr"band Souldiar a cote and bowe and a shiffe of arrowes and a quiver."
In 1616, the inventory is as follows:--
"Receaved by Christopher Ward Constable from John Couttrell the Townes Armore.
2 Corsletts with 2 pickes.
2 Culivers.
One flask and tuch boxe.
V headpeeces; towe of them ould ones.
2 howlboardes.
One payre of Banddelrowes.
2 oulde girdles.
3 new girdles; towe of them with ye sowldiers.
3 payre of hanggers in the sowldiers keepinge.
3 swordes with towe daggers.
Allsoe the swordes in sowldiers keepinge.
Allsoe 2 platte coottes y{t} Clocksmith not delivered."
This armour was kept in the parish church at Repton; up to the year 1840 some of it still remained in the parvise or room over the south porch.