Part 2

Beckenham Album at R.I.B.A. 205} " _Del._, J. Buckler 206} " _Spring Gardens' Sketch Book_ 207}165,166 Boughton, _Del._, J. Buckler 231 168 Monchelsea Bray Photo, Aymer Vallance 202} " Peart Collection, R.I.B.A. 203} 164

Chalfont, Photo 204 164 St Giles Chiddingfold " W. Plomer Young 227 164 Clodock _Del._, J. Buckler 228 167 Clun Photo, F. H Crossley 235 164

Goring " Henry Taunt 226 165

Hartfield F. Frith & Co. 201 164 Hayes Mills' _History of the Parish of Hayes_200 164,165 Heston J. Drayton Wyatt, Anastatic Drawing 213} Society } " _Spring Gardens' Sketch Book_ 214}164,165

Isleham Drawing after J. Buckler 223} " " " 224} " " " 225} 167

Lenham Photo, Aymer Vallance 220} " _Spring Gardens' Sketch Book_ 221} " " 222}165,167 Llandrillo-yn-RhosPhoto, F. Frith & Co. 233 168 Llanfillo " P. Bedford 229 167

Morwenstow _A. P. S. Dictionary_ 219 165 Monnington-on-Wye Photo 237 167

Pattingham Shaw's _History of Staffordshire_ 234 167 Pulborough Source unknown 236 167

Rustington _Del._, J. Buckler 230 168

Staple _Instrumenta Ecclesiastica_ 208} " " " 209} 166

Tal-y Llyn Photo, Sir B. Stone 232 168

West Wickham Thomas Garratt, _Transactions of 211} St Paul's Ecclesiological } " Society, Vol. II._ } _Spring Gardens' Sketch Book_ 212} 167

ADDENDUM.

_Page 9, line 11 from the bottom, after_ "extant" _add_:--

One example, removed from its site, is in existence. In the collection of the Kent Archæological Society at the Museum at Maidstone is a much mutilated head of a churchyard cross found at West Malling. The work, very rude and uncouth, appears to be of the fourteenth century. On one side is a crucifixion, unattended, and on one end a single figure, which may possibly represent St. John Baptist.

OLD CROSSES AND LYCHGATES

I. INTRODUCTION

In pursuance of the Christian policy of instituting an innocent practice to take the place of each of the old, vicious customs of heathendom--the substitution of the festival of Christmas for the former orgies of the Saturnalia is perhaps the best known instance in point--the Emperor Constantine (324 to 337 A.D.) caused crosses to be erected along the public ways at various points where previously had been situated terminal statues. Thence are believed to have originated the shrines and crucifixes, conspicuous by the roadside at the entrance of towns and villages in the Catholic countries of the Continent. Nor throughout the Middle Ages, until the sixteenth century, when the English people were torn from the unity of the unreformed faith, was our own country behind any other in its pious observance of the ancient traditional usage. The reason thereof is explained by a passage in _Dives et Pauper_, a popular treatise on the Ten Commandments, which was printed by Wynken de Worde at Westminster in 1496. The purpose of the erection of standing crosses is therein expounded as follows:--"For this reason ben Crosses by ye waye, that whan folke passynge see the Crosse, they sholde thynke on Hym that deyed on the Crosse, and worshypp Hym above all thynge."

The process of the evolution of the standing cross may be traced through certain well-defined stages. Its most rudimentary form is that of the menhir, a vertical monolith rising direct from the ground (Figs. 2 and 3); next, the shaft is raised on steps, and becomes a tapering stem, while its head grows on either side into the arms of a cross (Fig. 16), or expands into a lantern-like ornament, quadrangular or polygonal on plan, enriched with sculptured figures and tabernacle work (Figs. 4 and 5). The shaft-on-steps persisted to the last as the favourite type for churchyard crosses, notwithstanding the introduction of other varieties. The cross gained greater dignity by being mounted on an enlarged socket or foot, interposed between the shaft itself and the steps underneath. Thirdly, the shaft takes the form of a pinnacle or spire, generally of diminishing tiers or storeys, the whole crowned with a small cross or finial. To this type the important group of Eleanor crosses belongs (Figs. 1 and 8). Hitherto the cross had been simply spectacular and monumental. It next developed in a utilitarian direction, and became a preaching cross (Figs. 9 and 10), its lowest storey, formerly closed and solid, being opened out and made to consist of a ring of standards (with or without a shaft in the middle), to carry the soaring superstructure. The last type, the market cross (Figs. 11, 12, 13, and 14), may be regarded as an expansion of the preaching cross, the latter being intended to shelter but one occupant, or at any rate only a very small number, whereas the market cross is designed to shelter many persons. In the fully matured market cross the whole structure is one organism, planned as such from the outset; but there are, on the other hand, some obvious instances of adaptation, where the encircling umbrella is, as it were, an after-thought, having been built up to and about a previously existing cross of the shaft-on-steps type. In either case, however, the result ultimately obtained is identical. A number of handsome market crosses, principally belonging to the seventeenth and eighteenth centuries, were constructed of timber framing, with stone, slate, or tiled roofs. The latest development was the introduction of an upper chamber above the open ground-floor stage. But when, later still, the circular or polygonal plan was abandoned for an oblong plan in order to provide the utmost accommodation in the upper chamber, all recognisable resemblance to the structure in the form of its origin was lost; in a word, the market cross had become extinct, and had given place instead to the market house or hall.

It may be assumed that, for the sake of durability, stone would be the most usual material to choose for the construction of standing crosses. But there were exceptions, as a memorable incident in the career of Jeanne d'Arc is sufficient to show. The authority is a letter from two of Jeanne's contemporaries, Jean and André de Laval, grandsons of the famous Bertrand de Guesclin. The scene was Selles; the date 6th June 1428. On that occasion, the maid's horse, a fine black charger, being brought to the door of her lodging, proved so restive that he could not be controlled. "Lead him to the Cross," said Jeanne. And there he stood as quietly as though he had been bound, while she mounted. The cross was a wrought-iron one, and was situated about fifteen paces from the north door of the church. An historical memorial, this cross might have been standing yet, had not the surrounding cemetery been cleared and levelled to make a site for a market place.

Again, standing crosses might be made of wood. Thus, Joan Wither bequeathed a sum in 1511 for the restoration of the wooden cross in the hamlet of Reding, in Eboney, Kent; and John Netheway, of Taunton, Somerset, whose will is dated 4th August 1503, directed his executors to "make a new crosse of tree in the churchyard of St Mary Magdalyn, nigh the procession-way"; a provision which is interesting from another point of view, viz., that it unmistakably connects the churchyard cross with outdoor processions.

A phenomenon in regard to churchyard crosses at the present day is the inequality of their distribution, which, however, must not be taken as a criterion of their number and situation in former times. Indeed, their existence was very general; and the fact of their preservation or destruction depends on local conditions. Some counties, like Somersetshire, Gloucestershire, and Northamptonshire, for example, contain numbers, while other counties contain scarcely any at all. Thus, Charles Fowler, F.R.I.B.A., writing in 1896 concerning the Diocese of Llandaff, which comprises Glamorganshire and Monmouthshire, says: "In nearly every churchyard there are remains of a cross of some kind. These crosses were placed midway between the enclosure entrance and south porch, to the east of the principal path.... Many of the steps and bases of these crosses are to be found in the diocese, but the tops have mostly all disappeared; also very many of the shafts." On the other hand, in Hertfordshire there are but two specimens, both incomplete; and again, in Kent, with the exception of the ancient bases in Folkestone and Teynham churchyards, there is not another example extant. And yet numbers and numbers of Kentish churchyard crosses are positively known, through mention of them in wills, to have been standing in the Middle Ages.

In churchyard crosses a certain feature, occurring more particularly in the southwestern district of England, has proved somewhat of a puzzle to archæologists, to wit, the presence of a little niche or recess (Figs. 15 and 16), sunk in the side of the socket or, more rarely, in the lower part of the shaft. Instances have been noted at Wonastow and Raglan, in Monmouthshire; Lydney and Newland, in Gloucestershire; Blackmere, Brampton Abbots, Colwell, Kingdon, St Weonards, Whitchurch, and Wigmore, in Herefordshire; and at Broadway and Great Malvern, in Worcestershire. At the last named (Fig. 16) the niche is hollowed out in the shaft itself. It has been supposed that the purpose of the niche was to contain a light; but a much more probable suggestion, of the late Sir William St John Hope's, is that the niche was designed as a receptacle for the pyx, enclosing the Sacred Host, in the course of the Palm Sunday procession.

There can be no doubt that, whatever else their uses, churchyard crosses in mediæval England figured prominently in the ceremonial of Palm Sunday. So indispensable, indeed, did they become for this purpose, that it may be taken for granted that no parish was without one, at any rate of wood, if not of stone. In the Constitutions, issued in 1229 by William de Bleys, Bishop of Worcester, he ordered that there should be, in every churchyard of his diocese, "_crux decens et honesta, vel in cimiterio erecta, ad quam fiet processio ipso die Palmarum, nisi in alio loco consuevit fieri_."

At Hardley, in Norfolk, Henry Bunn, by will dated 1501, directed that a cross should be set up in the churchyard for the offering of boughs on Palm Sunday. It would be interesting if the above named could be identified with the cross now standing (Fig. 18). The latter, however, is not only of later date, but is not a churchyard cross at all, being a secular landmark, dating from 1543. In that year, it is recorded, a new cross was made, sculptured with the crucifixion on one side, and the arms of the city of Norwich on the other; and being painted, was conveyed to Hardley and erected there, "where the Sheriffs of Norwich yearly do keep a court." The "place," says Francis Blomefield, "was the extent of the liberties of the city on the River Wensum."

But, to resume, so intimately was the churchyard cross associated with the Palm Sunday solemnities, that the former is very commonly referred to in documents as the "Palm Cross." As such the churchyard cross at Bishop's Stortford is mentioned in the parish accounts for the year 1525--the same cross which was ultimately demolished in 1643. The Palm Cross is so named in the parish accounts of Morebath, Devonshire, as late as the year 1572-73. For the rest, it is enough to cite a number of Kentish wills, in which the churchyard cross is specifically named the Palm Cross, viz.--at Addington in 1528; Ashford in 1469; Bidborough in 1524; Boughton-under-Blean in 1559; Boxley in 1476 and 1524; Eboney; Erith in 1544; Faversham in 1508, 1510, and 1521; Hastingleigh in 1528; Lenham in 1471 (as having then been newly erected); Lyminge in 1508; Lynsted; Margate in 1521; Preston-by-Faversham in 1525; Reculver in 1541; Old Romney in 1484; St Peter's, Sandwich, in 1536; Southfleet in 1478; Strood in 1482; Wittersham in 1497; and Woolwich in 1499 and 1515.

In some cases the shaft of the churchyard cross is drilled with holes sloping downward. An instance of this is to be found at Tredington, in Gloucestershire. Charles Pooley thinks that these holes were for the affixing of some such object as a scutcheon or a figure. That the suggestion is not unfeasible is shown by the will of Alice Findred, widow, who in 1528 left £2 "for making of a stone cross, called a Palm Cross, with a picture of the Passion of Christ of copper and gilt ... to be set upon the head of the burial" of her husband and children in the churchyard of Hastingleigh, Kent. But there is an alternative explanation of the drilled holes, viz., that they were meant to hold the stems of flowers or branches for adorning the cross on certain occasions, _e.g._, Palm Sunday, or at the old Lancashire ceremony of "flowering," on St John Baptist's Day, 24th June. According to the eminent ecclesiologist, Dr Daniel Rock, in _The Church of our Fathers_, it was at the churchyard cross that the outdoor procession of palms, having wended its way thither, would always halt, and, the cross itself being wreathed and decked with flowers and branches, the Blessed Sacrament, solemnly borne in procession, was temporarily deposited before it upon some suitable throne, while the second station was being made. This done, the procession reformed and proceeded to the principal door for the third station, before passing again within the church.

A certain peculiarity, occasionally to be found in churchyard crosses, is the scooping out of a cavity or cavities in the base or steps--cavities resembling nothing so much as the hollows in the beheading block at the Tower of London. An instance of this feature, believed to have been designed as a receptacle for offerings, occurs in the churchyard cross at Bishop's Lydeard (Fig. 20) in the second step from the lowest one. Possibly the basin-like cavities, which here and there occur in village and roadside crosses, may have been meant to hold water or vinegar, to disinfect the coins paid for food in times of plague, as mentioned below (page 22).

A curious post-Reformation use for churchyard crosses is referred to by Miss Curtis in _Antiquities of Laugharne and Pendine_, 1871. The passages are quoted for what they may be worth. At Eglwyscummin, Carmarthenshire, "there is a cross in the churchyard to which wolves' heads were attached.... In ancient times, when it was a necessity to exterminate certain animals, as foxes, wolves, etc., a reward was given to those who captured these animals, and it was usual to attach their heads to the cross in the churchyard for the purpose of valuing them. Generally, the heads remained on the cross for three church services, and after that the reward was given. For a wolf's head the same sum was awarded, as was given for the capture of the greatest robber; for (dog) foxes, 2s. 6d., and (vixens) 1s. 6d. In the register of Laugharne church is an account of the sums given for the different animals." Again, both at Llansandurnen and at Marrôs, in the churchyard, is "a part of the ancient cross ... to which wolves' heads, etc., were attached. It is but a few years ago that a farmer in Marrôs hung foxes' heads on it. In the churchyard of Amroth (Pembrokeshire) is a cross to which they used to attach wolves' heads, etc."

The iconoclastic movement seems to have begun earlier than is commonly imagined. In 1531 or 1532, according to John Foxe in his _Actes and Monuments_, "there were many images cast down and destroyed in many places, as the image of the crucifix in the highway by Coggeshall (Essex). Also John Seward, of Dedham, overthrew a cross in Stoke Park."

The spirit of sacrilege and profanity having been aroused, many gross excesses were committed by fanatical persons. Thus one Simon Kent writes on 27th May 1549, to inform the Bishop of Lincoln that a young man had nailed up a dead cat on the market cross at St Ives, Huntingdonshire.

At South Littleton, Worcestershire, the "staff and head" of the cross in the churchyard were disposed of by the churchwardens in 1552. In another Worcestershire parish, on the contrary, that of Badsey, the churchwardens in 1557 expended 7s. on the churchyard cross.

At Winchester, Bishop Horne, an inveterate innovator, in the injunctions which he drew up for his cathedral church in 1571, ordered "the stone cross in the churchyard" to be "extinguished".

At Prestbury, Cheshire, the churchwardens' accounts for 1576 to 1580 record the price paid "for cuttynge (down) the crosse in the churcheyard, and the chargs of one with a certyficat thereof to Manchester" (whence, presumably, the order for the demolition came), and also the amount (14s.) received for the sale of "iron which was aboute" the same cross. This would perhaps refer to the railing for protection, required no longer when once the cross itself had disappeared.

On the other hand, according to Thomas Fuller's _Church History of Britain_, Abbot Feckenham built a cross at Wisbech, Cambridgeshire, during the period of his imprisonment in Wisbech Castle, _i.e._, from June 1580 to his death in 1585. At Fyfield, Berkshire, at the expense of William Upton, a churchyard cross was erected as late as 1627.

Thus individual cases of destruction (as also of repair and reconstruction) no doubt occurred from time to time; but if any particular locality was denuded, it would have been due to the prejudice and bigotry of some individual bishop, archdeacon, or churchwarden, rather than to any systematic iconoclasm authorised by the central government. On 28th August 1643, however, the Puritan party having virtually gained the ascendancy in the kingdom, an Act was passed in Parliament, entitled "Monuments of Superstition or Idolatry to be demolished." This ordinance provides that "all crosses upon all and every ... churches or chappels, or other places of publique prayer, churchyards, or other places to any of the said churches ... belonging, or in any other open place, shall, before the ... first day of November (1643), be taken away and defaced, and none of the like hereafter permitted in any such church ... or other places aforesaid." Local committees were constituted for carrying out the orders of Parliament. Seven eastern counties were entrusted for purgation to the Earl of Manchester, who appointed, as Parliamentary visitor under him, the notorious William Dowsing. This person, though unsurpassed in vandalism, has yet been maligned so far as churchyard crosses are concerned. In 1643 and 1644 he visited, in person or by deputy, 149 churches in Suffolk, keeping a minute record of each day's proceedings; but, strange to say, among all the quantity of objects defaced, his _Journal_ does not specify one single instance of a churchyard cross having been injured or destroyed by him.

In some cases the official despoilers met with popular opposition. Thus Richard Baxter relates how, in obedience to the order sent by the Parliament for the demolition of all images of the Holy Trinity and of the Virgin Mary to be found in churches or on the crosses of churchyards, the churchwarden of Kidderminster, Worcestershire, determined to destroy the crucifix upon the churchyard cross there, and accordingly set up a ladder to have reached it. But the ladder proved too short, and whilst he (the churchwarden) was gone to seek another, a crowd of the opposition "party of the town, poor journeymen and servants, took the alarm, and ran together with weapons to defend the crucifix"; and even purposed to wreak their vengeance upon Baxter himself, supposing him to be the prime instigator of the iconoclasm.

Numbers of places, and they not necessarily of first rank nor of special size, possessed more crosses than one. For instance, Liverpool, in the Middle Ages but an insignificant village, as compared with its present extent and importance, had its High Cross, White Cross, Red Cross, Town-End Cross, and St Patrick's Cross--five in all.

At Brackley, in Northamptonshire, "there were," writes Leland, _circa_ 1535 to 1545, "three goodly crosses of stone in the town, one by south at the end of the town, thrown down a late by thieves that sought for treasure; another at the west end of St James' Church; the third very antique, fair, and costly, in the inward part of the High Street. There be divers tabernacles in this, with ladies and men armed. Some say that the staplers of the town made this; but I think rather some nobleman, lord of the town."

At Bishop's Stortford, Hertfordshire, there were six crosses, viz., the churchyard cross (taken down in 1643); the potter's cross, in the middle of the town, and one in each of the four roads leading therefrom. The respective names of these were Collin's Cross, Crab Cross, Wayte Cross, and Maple Cross.

Melton Mowbray, in Leicestershire, had two crosses standing respectively at the two principal entrances to the town. In 1584 the "stock stone" at Thorpe Cross was sold for 2s. 2d. to John Wythers, who, as part of the bargain, had to undertake to plant an ash, or a thorn tree, in place of it. In the same year, 1584, the "stock stone at Kettelby Cross, with one stone standing," was sold to William Trigg for 5s., the purchaser undertaking, as in the last named case, to plant a tree to mark the site.