Abbeys Monasteries and Priories Explained , livre ebook

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119 pages

English

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Abbeys of the middle ages remain some of the most wonderful of religious buildings. They were built with a firm sense of devotion, and with no expense spared, by communities which had a faith based upon venerable respect for the power and authority of the Church. The grace and majesty of their construction, and the beautiful rural settings of so many, make them a perfect destination for visitors throughout the year. Trevor Yorke, using diagrams, photographs and illustrations, explains the history of these buildings and describes how they were used in the centuries prior to the great Dissolution by Henry VIII in 1536, which left most of them in ruins.

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Reino Unido

United Kingdom

History of Europe

Great Britain

Royaume-Uni

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Publié par	Countryside Books
Date de parution	08 mars 2004
Nombre de lectures	0
EAN13	9781846748646
Langue	English
Poids de l'ouvrage	5 Mo

Informations légales : prix de location à la page 0,0324€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.

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ABBEYS MONASTERIES AND PRIORIES EXPLAINED

TREVOR YORKE

COUNTRYSIDE BOOKS
NEWBURY BERKSHIRE
First published 2004
© Trevor Yorke 2004
Reprinted 2006
All rights reserved. No reproduction permitted without the prior permission of the publisher:
COUNTRYSIDE BOOKS 3 Catherine Road Newbury, Berkshire
To view our complete range of books. please visit us at www.countrysidebooks.co.uk
ISBN 1 85306 854 3
Photographs and illustrations by the author
Produced through MRM Associates Ltd., Reading Printed by Woolnough Bookbinding Ltd., Irthlingborough
C ONTENTS
I NTRODUCTION
SECTION I
T HE H ISTORY OF A BBEYS
Chapter 1
D EFINITIONS AND O RIGINS
Chapter 2
C ELTIC AND S AXON M ONASTERIES 500–1066
Chapter 3
N ORMAN A BBEYS 1066–1200
Chapter 4
T HE A BBEY AT ITS P EAK 1200–1350
Chapter 5
T HE L ATE M EDIEVAL A BBEY 1350–1536
Chapter 6
T HE D ISSOLUTION OF THE M ONASTERIES AND THE F ATE OF THE A BBEYS 1536 O NWARDS
SECTION II
T HE A BBEY IN D ETAIL
Chapter 7
T HE C HURCH
Chapter 8
T HE C LOISTER B UILDINGS
Chapter 9
T HE A BBEY P RECINCT
Chapter 10
A BBEY E STATES AND O THER R EMAINS IN THE L ANDSCAPE
SECTION III
Q UICK R EFERENCE G UIDE
T IME C HART
A BBEYS AND P RIORIES TO V ISIT
G LOSSARY
B IBLIOGRAPHY
I NDEX
Introduction

T he medieval abbey or priory conjures up distinct images in our mind. Some may think of craggy ruins standing like broken teeth amongst fields or a grid of imposing stone walls laid out upon the bottom of some remote wooded valley. Others might imagine soaring cathedrals, a large number of which were once monasteries, or other great churches that still bear the title Abbey or Priory, revealing their medieval origin. Most, though, will picture hooded monks walking in silence around cloisters or standing with the shaved top of their heads exposed whilst chanting in the church choir.
I have always found it frustrating to match my image of what a medieval abbey would have looked like with the fragmented remains that I can visit today. Some sites have only an information board to explain the ruins, while those with guidebooks often concentrate on character histories rather than the bewildering stonework that I have paid to see. The general publications available on the subject either tend to get bogged down with technical and historic details or are too lightweight, leaving questions unanswered and the features I see unexplained. It was with the intention of plugging the gap between too much information and too little that this series of books was born.
Using my own drawings and diagrams, and photos taken from sites all over the country, The English Abbey Explained is an easy-to-understand guide designed to help you identify and understand the features you see when visiting these magnificent monuments. It is broken down into three sections, the first taking you on a historical journey from the origins of these buildings back in the days of the Roman Empire through to their dissolution by Henry VIII. It includes illustrations of their style and period details which may aid in identifying and dating structures, while at the end of each chapter there is a view of ‘Exemplar Abbey’, an imaginary site designed to give the reader a general idea of what these monasteries may have looked like in each period.
The second section looks at the individual parts of an abbey, from the church and cloisters to the more mundane lavatories and drains, and explains how to recognise them and how they were used. The final part is a quick reference guide, including a time chart to help date buildings, a list of some of the best sites that are open to the public and a glossary explaining some of the more confusing terms that you may come across.
Trevor Yorke

CROXDEN ABBEY, STAFFORDSHIRE
S ECTION
I
T HE H ISTORY OF A BBEYS
C HAPTER 1
Definitions and Origins

Definitions
Before looking into the history and features of abbeys, it is worth differentiating between the myriad of names that we associate with the subject. A religious house is a community of monks or nuns living together, more commonly called a convent when applied to the latter (but the term can be used for either sex). In most cases, therefore, a monastery is a religious house comprising monks, while a nunnery is a convent of nuns (it seems, though, that the word monastery is often applied to all types of religious houses and to both the community of monks and the buildings in which they live).
The important words for the purposes of this book are abbey, which is a monastery or nunnery of large size or high status, and priory, which is a smaller house, often subordinate to an abbey, although some grew in size and status to become just as important. A friary is the home of friars, a later group who relied upon begging for their income and spent much of their time preaching in the outside world, as opposed to monks and nuns who resided almost permanently within their abbey or priory. Between these are canons, who are divided into two types: regular and secular. The former (from the word regula , meaning rule) lived like monks by strict monastic rules within their own abbey or priory, but unlike them also preached outside. Secular canons were not connected with monasteries and were usually associated with other religious establishments such as cathedrals and colleges.
The principal member of the community was the abbot or abbess in an abbey and the prior or prioress in a priory, the latter often acting as deputies to their superiors at the abbey. Below these on the monastic social ladder were the obedientiaries, who were monks put in charge of the various departments of a monastery and typically named after them, like the cellarer, kitchener and infirmarer.
Monasticism is divided into two forms: eremitic, where monks live an isolated existence as hermits, and coenobitic (derived from the Greek for ‘common life’), where the monks spend at least part of their time within a community. Although this book will focus on the latter form and the spectacular abbeys these religious groups built in Britain, eremitical monasticism was not only ever present here, but also appeared alongside the coenobitic form when monasticism first took shape.
The Origins
There have been men and women who have isolated themselves from the outside world to seek a closer union with God since the earliest days of Christianity. A life of denying themselves indulgences (known as ‘asceticism’) and spending their days in solitary prayer began to appeal to a growing number of people more than 1,700 years ago. Perhaps inspired by Jesus and his forty days and forty nights spent in the desert, they sought a similar environment, the area along the River Nile, to the north-east of the Sahara (modern day Egypt) proving particularly attractive.

FIG 1.1: A map of Europe and close up of the British Isles showing the probable route by which monastic ideas spread from Egypt across modern day France and into Britain. This did not happen as one fluid movement but via individuals establishing religious communities at various locations and dates. The flags give approximate dates for the foundations of monasteries .
Paul of Thebes was possibly the first of these pioneers, who were later referred to as the ‘Desert Fathers’, becoming a hermit in his youth and living a solitary life surrounded by the shifting sands until his death around AD 341. St Antony, known as the Father of Monasticism, lived around the same time, spending his final forty years in a hermitage on Mount Kolzim, near the northern tip of the Red Sea. Perhaps more relevant to our story is Pachomius, an ex-soldier who used his military background to form many solitary Christians into disciplined groups of men, with his first community established at Tabennisi in around AD 320.
These early religious houses spread like wildfire, appearing on the outskirts of Egyptian towns and villages and in various isolated locations during the 4th century. They were probably unplanned settlements with wells, an area for cultivation and simple structures containing a single room or cell for the monks, all within a walled enclosure. Mealtimes and services may have been the only occasions on which the members of the community had contact, and it is recorded that even here they did their utmost to ignore one another and preserve their ascetic lifestyle.
This self denial and discipline reached unwelcome extremes as these religious loners sought to out perform each other with increasingly severe punishments. One character, Macarius, chastised himself for killing a solitary mosquito by spending six months naked next to an insect-infested marsh, emerging unrecognisable as his body was swollen and scarred by bites. He also went without cooked food for seven years for no better reason than that he had heard another group of monks did so for the period of Lent. Eventually, this competitiveness, which was itself a sin, was replaced with more reasonable behaviour.
Much of Europe in the 4th century still formed part of the Roman Empire and, with its acceptance of Christianity under the Emperor Constantine from AD 305, the religion was able to spread freely. The Empire was built around trade and there was constant movement of goods and people between countries, making it easy for monastic ideas from Egypt to be transported abroad. Hilary of Poitiers, for instance, had come into contact with monasticism while in exile in the East and on returning to Gaul (modern day France) had along with St Martin (who had already established a monastery in Milan) set up a community at Ligugé. They may have used an existing Roman villa site, a pattern which repeated itself across the old Empire. This illustrates a theme running throughout the history of monasteries – that they were founded by wealthy individuals of high status on estates within their gift.
The First British Monasteries