Part 11

Music-schools , says Davies, were built within the church. Great pains were taken with the pupils, who were instructed in the musical service of the altar.[153] Music, says Giraldus, was so prevalent in the middle age, that even _whistling_ became a fashion and amusement, from being asked for by an archbishop. In his own time, as Erasmus informs us, “they introduced into the church a certain elaborate theatrical species of music, accompanied with a tumultuous diversity of voices. All,” says he, “is full of trumpets, cornets, pipes, fiddles, and singing. We now come to church as to a playhouse; and for this purpose ample salaries are expended on organists, and societies of boys, whose whole time is wasted in learning to sing,--not to mention the great revenues which the church squanders away on the stipends of singing men, who are commonly great drunkards, buffoons, and chosen from the lowest of the people. These fooleries,” he adds, “are so agreeable to the monks, especially in England, that youths, boys, &c., every morning, sing to the organ, the Mass of the Virgin Mary, with the most harmonious modulations of voice; and the bishops are obliged to keep choirs of this sort in their families.”

Libraries. --Mr. Nichols has made the following excellent remarks upon the library of Leicester Abbey:--From the catalogue it seems rather doubtful whether, in the library of this religious house, there might be any one complete collection of all the Holy Scriptures. Supposing _Biblie_, in the first article, to have included both the Old and the New Testaments, it was a tome defective and worn. The second consisted of each book of the Old Testament only; and the third contained the Gospels, without any mention of the Acts of the Apostles, of the Epistles, or of the Apocalypse. There is, however, a second mention of “_Actus Aplor’ gloss’_, _Apocalyps’ gloss’_, _Eple Pauli_ [but of no other apostle] _gloss’_, _Eple Canonice_;” and among the last occurs the “_Canticus Canticorum_.” Perhaps, he adds, there might be some of those Augustine monks, to whom the divine oracles in the learned languages would have been of little use; and yet to these was not indulged a translation in English, there being in the Consistorial Acts at Rochester, the minutes of a rigid process against the Precentor of the priory of that cathedral, for retaining an English Testament,[154] in disobedience to the general injunction of Cardinal Wolsey, to deliver up these prohibited books to the bishops of the respective dioceses.[155]

It is worthy of remark, that Petrarch, as we learn from his “Memoires,” whenever he made a long journey, carried his books along with him upon extra horses, as carefully as others, passing through the Desert, carry their provisions of daily food.

Leland’s story of the library of the Franciscans at Oxford has been often told: it was only accessible to the warden and bachelors of divinity; was full of cobwebs, moths, and filth; and contained no books of value, the best having been surreptitiously carried away.[156] In the monastic libraries the books were contained in painted presses or almeries. In the _Abbatial_ libraries, according to the catalogues given by Leland, there were only the following classics--Cicero and Aristotle, which were common; Terence, Euclid, Quintus Curtius, Sidonius Apollinaris, Julius Frontinus, Apuleius, and Seneca. From this disregard of the classics--not to the shameful destruction only of the monastic libraries at the Dissolution--probably ensued that loss of the Decades of Livy, &c., which has been so justly lamented.[157]

Museum. --Adjoining the abbey library, says Erasmus, “was a certain small but elegant museum, which, upon the removal of a board, exhibited a fire-place if the weather proved cold, otherwise it appeared a solid wall.[158] Coryatt saw a stuffed crocodile in an abbey”--the one solitary specimen, perhaps, of Natural History.[159]

Upon the utility of profane learning in ecclesiastical studies, Petrarch has thus emphatically expressed himself:--“I know by experience,” he says, “how much human learning may contribute to give just notions, to make a man eloquent, to perfect his morals, and, what is more, to _defend_ his religion. If it be not permitted to read the poets and heathen authors, because they do not speak of CHRIST, whom they did not know, with how much more reason ought we to prohibit heretical works? Yet the defenders of the Faith studiously peruse them. Profane literature, like certain solid aliment, does not hurt a good stomach, only a weak one. Reading, though wholesome to a sound mind, is poison to a feeble intellect. I know that letters are no obstacles to holiness, as some pretend. There are many roads to heaven. Ignorance is that which the idle take. The sciences may produce as many saints as ignorance. And surely we ought not to compare an ignorant devotion to an enlightened piety.”[160]

Monastic Wit. --Speaking of the wit and humour that often enliven the otherwise dull uniformity of monastic writings--“I met with the following epigram,” says Mr. Fosbroke, “in a MS. of the Ashmole library, of which I have never seen a copy; but as it was in a collection of poems made in the sixteenth century, I cannot tell its age:”--

Marriage , saith one, hath oft compared bin Unto a fest, where meet a public rout; Where those that are without would fain get _in_, And those that are within would fain get _out_.

Acrostics were known to the Greeks; but the monks used those of a hieroglyphical kind, which could seldom be divined unless by aid of the inventor himself. In the hollow stonework over the kitchen chimney of Kingswood Abbey in Wilts--already noticed in this work--are a _T_iger, _h_art, _o_strich, _m_ermaid, _a_ss, and _s_wan; the initial letters of which make the name of the founder, T h o m a s.[161]

Abbey Seals. --That of Tinterne Abbey, as already noticed in this volume, page 75, is imperfect.[162] Of ecclesiastical and monastic seals, those of a _round_ form generally denoted, according to Lewis and Blomfield, something of royalty in the possessor, or a more than ordinary extent of jurisdiction. Monasteries of royal foundation had commonly round seals; bishops and superiors of houses had usually oval seals; the former held the pastoral staff in their left hands, abbots in their right. The earliest conventual seals commonly bore mere rude representations of their patron saints; the more recent were highly finished, the most common device being the superior of the house praying to the patron saint, who was represented as looking down upon him. Previously to the reign of Edward the Third, the conventual seals represented their patron saints and abbots seated upon thrones; but after this period, they as constantly exhibited these figures sitting or standing beneath canopies and arches. The Patron saint subduing and treading upon the dragon, was symbolical of his overcoming sin. A star, the symbol of the Epiphany, and a crescent of the increase of the Gospel, are frequently introduced into the seals.[163] In the Cistercian and Premonstratensian orders, the custody of the seal, though in general ill observed, was committed to the prior, and four others of the establishment elected for that trust.

Abbeys had not only different seals for different purposes, but these were often altered and changed; though, from the seal of Hyde Abbey being worth fifteen marks, the expense of having them engraved must have been extremely high. But so careless were the monks in the custody of it, that Matthew Paris mentions that it was thrown aside among a chest of papers. The abbot’s _Bajulus_, or domestic monk, was also the bearer of this seal. A silver seal and chain--‘sigillum argenti cum cathena’--is mentioned as that of a plain monk.[164]

Luxury. --With respect to luxuries--which in some monasteries, it was alleged, were earned to a degree quite inconsistent with their professed abstinence--Thomas Pennant, Abbot of Basingwerk, is said to have given twice the treasure of a king in wine, and was profuse of more humble liquors. The apartments for the reception of persons of quality, according to Davies, were furnished in a most expensive and gorgeous manner. But their profuse expenditure in wine, it must be remembered, was in consequence of a too liberal hospitality; for, while the monks themselves were restricted to a meagre diet, their guests, when men of rank and influence, were plentifully regaled with whatever was best in cellar and larder; and the whole country furnished no better cooks or butlers than were to be found in conventual houses.

In reference to the introduction of Cistercian monks into England, we annex the following from an old Chronicler:--“About this time,” says he, “by means of one Stephen Hardyng , a munke of Sherburne, an Englyshe man of the order of Sisteaux, or whyte munkes, had his beginning in the wildernesse of _Cystery_, within the Provynce of Burgoyne, as witnesseth Ranulph, munke of Chester: but other wryters, as Jacobus Philippus, and the auctor of Cronyca Cronycorū, Matheolus, with other sayen, yᵗ this Stephen was the second abbot of yᵗ place, and that it was founded by the means of one Robert, abbot of Molynēse, in the yere of Grace, M.lxxx.xviij, which, to follow their sayinge, shulde be in the ix yere of yᵉ reyne of this Kynge” [Rufus.] “This order was after brought into Englande by one called Walter Espeke , that founded the firste abbey of yᵗ religion at Ryuall [Rivaux], about the yere of Grace xi.c.xxxi., the which shulde be about the xxxi. yere of the firste Henry , than Kynge of Englande.” This last is the correct date of the introduction of white friars into this country, and he adds:--“Somewhat of their religion is towched in the x chapitre of the vii boke of _Polychronicon_.”[166]

Abbey Windows. --Warton says the stem of Jesse was a favourite subject, and Sugerius thus proves it: “I have caused to be painted a beautiful variety of new windows from the first, which begins with the stem of Jesse in the _caput ecclesiæ_, or part where the altar was erected. Any miraculous events happening to persons were represented in their chapels and churches in stained glass, or such as happened within the knowledge of the erector. Common subjects were a genealogical series of benefactors; arms and figures of donors of lights; the seven sacraments of the Romish Church; many crowned heads, with curled hair and forked beards, represent the Edwards, Richard the Second, and Henry the Fourth; whole length figures with crowns and sceptres, Jewish kings, connected with some Scriptural history, universally so when in profile.” The principal subjects in the great window of Tinterne Abbey appear to have been arms and figures of the founder, and of a series of benefactors. The last fragment, after many years of desolation, was a shield of the Bigod family.

Cowls. --With respect to the habit, it is recorded that many noblemen, and others of high rank, gave directions that, after their decease, they should be dressed in monk’s gear, and be thus consigned to the grave. This was a very common practice in Wales; for as it was written, that “all were monks who shall gain heaven, or rather that there were none there but monks,”[167] it became necessary to assume the garb at least, as a safe though surreptitious passport to those happy seats. It was usual in some cases to wear the garb during sickness only, and lay it aside on the return of health; in others, to keep it in reserve for their death. Lewis, Landgrave of Hesse, said to his attendants--“As soon as I am dead, put on me the hood of the Cistercian order; but take very diligent care not to do so while I am living.”[168]

MSS., Books. --In addition to what has been already quoted on this subject, it was long a proverbial saying, that a convent without a library, was like a castle without an armoury. When the monastery of Croydon was burnt in 1091, its library, according to Ingulphus, consisted of nine hundred volumes, of which three hundred were very large. “In every great abbey,” says Warton, “many writers were constantly busied in transcribing, not only the service-books for the choir, but books for the library.”[169] The Scriptorium of St. Alban’s Abbey was built by Abbot Paulin, a Norman, who ordered many volumes to be written there about the year 1080. Archbishop Lanfranc furnished the copies. Estates were often granted for the support of the Scriptorium. We find some of the classics written in the English monasteries very early. Henry, a Benedictine monk of Hyde Abbey, near Winchester, transcribed, in the year 1178, Terence, Boethius, Suetonius, and Claudian. Of these he formed one book, illuminating the initials, and forming the brazen bosses of the covers with his own hands. Other instances of the same kind are added. The monks were much accustomed both to illuminate and to bind books, as well as to transcribe them. “The scarcity of parchment,” it is afterwards observed, “undoubtedly prevented the transcription of many other books in these societies. About the year 1120, one Master Heugh, being appointed by the monastery of St. Edmondsbury, in Suffolk, to write and illuminate a grand copy of the Bible for their library, could procure no parchment for this purpose in England.” Paper made of cotton, however, was certainly in common use in the twelfth century; though no evidence exists that the improved kind, manufactured from linen rags, was known till about the middle of the thirteenth.[170]

The pavement lately discovered in the Abbey Church of Tinterne , and described at page 42 of this volume, forms an interesting relic of its internal decorations. There is abundant proof, in the Norman centuries, that mosaic work was adopted as an embellishment of the high altar, and, as in the present instance, in the front of shrines. At first, these pavements exhibited scripture stories, painted upon glazed bricks and tiles of an irregular shape, fitted together as the colour suited, and upon the same plan as the glass in windows. By an improvement in the succeeding ages, the bricks, as in the specimen before us, were made equilateral, and about four inches square; which, when arranged and connected, produced an effect closely resembling the Roman designs, yet wanting their simplicity and taste. The wreaths, circles, and single compartments, retain marks of Gothic incorrectness, and of as gross deviation from the original as the Saxon mouldings.

At what period heraldic devices were introduced cannot be ascertained with precision; but it is probable that, when they were first carved or painted upon escutcheons, or stained in glass, the floors received them likewise as a new ornament. The arms of founders and benefactors were usually inserted during the middle centuries after the Conquest, when many of the greater abbeys employed kilns for preparing them, from which the conventual, and their independent parish, churches were supplied. Some writers have conjectured that the painted tiles were made by Italian artists settled in this country; and it has been thought that monks, having acquired the art of painting and preparing them for the kiln in the manner of porcelain, amused their leisure hours by designing and finishing them.

The altar-pavement here under notice is of an early period; but in those of a later age, when the branch of encaustic painting had reached perfection, the exquisite delicacy and variety of the colours--though seldom of more than two--are particularly discernible. The use of these painted bricks, or tiles, was confined to consecrated places, almost without exception; and those discovered since the Reformation have been all found upon the sites of convents, preserved either in churches or in houses, to which tradition confirms their removal.[171]

Amongst the encaustic relics of a later date, family arms, impaled and quartered, as well as scrolls, rebuses, and ciphers, are very frequent. In the present instance, the tile exhibits a quartering of the Clare and Bigod shields. In others, the arms are interspersed with various devices, or single figures, such as griffons, spread eagles, roses, fleurs-de-lis, &c., of common heraldic usage, but not individually applied. It appears that in some instances they formed a kind of tesselated pavement, the middle representing a maze, or labyrinth, about two feet in diameter, so artfully contrived that a man, following all the intricate meanders of its volutes, could not travel less than a mile before he got from one end to the other. The tiles are baked almost to vitrifaction, and wonderfully resist damp and wear.[172] Actual tesselated pavements once existed. A manuscript Anglo-Saxon Glossary, cited by Junius, says--“Of this kind of work, mosaic in small dies, little is used in England. Howbeit, I have seen of it a specimen upon church floors, before altars--as before the high altar at Westminster--though it be but gross.”[173]

Abbey Wire-works. --Among the objects of local industry in Tinterne, to which the stranger’s attention is usually directed, the Abbey Wire-works are the most interesting. “These,” to quote the words of the late Mr. Thomas, “as well as the stately pile in their vicinity, amongst whose silent recesses the tourist has so often and fondly trodden, are also the dominions of Art. But how widely different is the scene! Here she is met with in her busy laboratory, controlling and directing the energies of mankind, and seizing upon the very subjects of nature--the gurgling water and the lambent flame--to make them tributaries to her ambitious designs; whilst there, in the precincts of that ruined fane, she is beheld indolently reclining in the flowery lap of her indulgent rival--just as we have seen the wasted form of a lovely maiden pillowed on the bosom of her elder sister, and gently languishing through the departing hours of her insidious disease.”

It was in the seventeenth century, during the times of the Stuart dynasty, that certain Swedish and German artisans, flying from continental tyranny, were induced to seek an asylum within the pale of the British constitution, and introduce into their adopted country the art of forging wire. They were received with open arms; locations were assigned them, denominated _Seats_; and a privilege of a vote in parliamentary elections, with an exemption from taxes, were constituted as part of the favours which our discerning government thought proper to confer. Of these seats Tinterne was one from the very first immigration; and here many of the descendants of the original settlers are still employed in the handicraft of their forefathers. Of the methods used in the manufacture of iron-wire before the introduction of improved machinery, tradition has preserved the following outline:--

“A large beam was erected across the factory, to which were affixed as many seats--in the form of large wooden scales--as there were men employed, who were fastened in them by means of a girdle round their bodies. The artificers were employed near each other, while between them stood a piece of iron pierced with holes of different dimensions, for reducing the wire to an appropriate size. The worked iron was heated; the beam was put in motion by a water-wheel; and as the workmen swung backwards and forwards, they passed and repassed the iron through the holes described with forceps, until it was reduced by force to the required diameter. The motion was regulated; and if any workman chanced to miss seizing the iron with his forceps, he suffered a considerable shock on the return of the beam.”

On the introduction of the improved system of wire factories, the nature of the contracts between the principals and their workmen underwent a necessary change. The struggle, however, was continued for some time, but ultimately subsided in the adoption of the present plan, and the alterations which it introduced. Under the management of the late Mr. Thompson--whose mausoleum forms a conspicuous object in the adjoining cemetery--the Tinterne Wire Works acquired a new impetus, which has been successfully kept up by his able and intelligent successor.

Natural History. --On this interesting subject, we take advantage of the following notes from the journal of the late Mr. Thomas of Tinterne:--April 2d, half-past seven A.M. Notwithstanding a cold north-easterly wind, with fugitive showers, I saw a nightingale, for the first time this year, on the road to Chapel Hill, perched upon the topmost branch of a budding thorn. He uttered one or two of those rich, cheerful, metallic notes, so characteristic of his song; and quickly returned to his busy search for food amongst the low bushes adjoining. One of my friends informed me that he had listened to its music the evening before; and another averred that he had heard the nightingale as early as the second week of March. If these accounts be true, which I have not the slightest reason to doubt, they seem to favour the idea that some of these lovely songsters hibernate amongst us. Naturalists, by common consent, name the last week of April as the period of their ordinary arrival in this island. It seems probable, however, that those which winter amongst us undergo some variation of plumage, which may lead a cursory observer--if he did not pass them by unnoticed--to confound them with the female redbreast, the hedge-sparrow, or some other unpretending bird.

In point of song from Nature’s choristers, says an enthusiastic admirer of the Wye, these woods might challenge all England. It is impossible to enjoy a higher treat of the kind than the harmony of these little warblers on a fine summer’s evening, when, on each side of the Wye, they seem to vie with each other in the richness and fullness of their notes. Mr. Heath had the following anecdote from Signor Rossignol, so celebrated for his imitations of the feathered tribes:--“While at Monmouth,” said he, “I often walked towards Hadnock at a late hour of the night, for the purpose of comparing my own _notes_ with those which I attempted to imitate. First, I began with those of the blackbird, when every bird of that species within hearing would instantly awake as it were with the rapture of day. Then came the thrush, next the nightingale, and so on, until I had called forth the song of every bird in the woods; and thus I continued to amuse myself for an hour together. If, in the meantime, a traveller happened to be passing the road, he was immediately forced to conclude that he had quite mistaken the time of day!”[174]