There is a point in our lives when we, the children, become the adults in the relationship with our parents.

 

It will come for most of us, no one tells you this will happen, and you are unprepared for it. But it comes

 

And each of us has a different relationship with our parents than everyone else, what's right for me, and my views, do not apply to you.

 

Yesterday, was the funeral of the person I have known longer than anyone else on this earth, now that my family is all gone. Margaret and Brian were married a few weeks before mine, and moved into the new build bungalow also a few weeks before my parents.

 

They also had one child, a son, and Douglas and I have been friends longer than I have been friends with anyone else, although he is a year younger than me.

 

I have my views on Margaret, but the reason I travelled back to Suffolk for her funeral, was to be there for Douggie, and give him the support he has given me through three weddings and two funerals.

 

Norfolk isn't far away, and the funeral and wake were taking place just a mile or two over the border from Suffolk, but the roads beyond Ipswich are poor, twisty and where there are accidents or roadworks, no real alternative routes.

 

I was also leaving just before six, so had to get across the Thames at Dartford and up the A12 during rush hour, so it wouldn't be easy. But at least there would be no rain.

 

I was up at five, dressed and washed, with time to drink a coffee before leaving. Loading the car with me and my camera bag, as I had plans in case I had time, to visit a church or two.

 

It was dark up the M20 to Dartford, and busy with traffic, but I made good time, and listened to a loop of old music podcasts all day, so chat and music kept me awake.

 

I got onto the M25 with no problem, and through the tunnels with only a slight slowdown, but on the other side there were queues.

 

Despite not wanting to spend money on a new railway, there is always money for road and junction improvements, even if it will just increase traffic. So it is that the M25/A12 junction is being upgraded, and with narrow lanes, speed restrictions, jams began a good four miles before the roadworks started.

 

I forced my way to the left hand lane, which became a filter lane, meaning it was much quicker than the remaining four lanes. But then came the roundabout. The roundabout under the motorway is the reason the improvements are needed, and queueing traffic blocks the junctions and causes even more backlogs.

 

Of course, traffic lights on roundabouts are never good ideas, so I was confronted with a wall of traffic, so when the light went green, I went in front of a track before it could shuffle forward and block more of the junction, then there was some clear road.

 

And ducking into the extreme left hand lane, I dodged past the queuing traffic that was blocking the exit from the A12, and onto clear road.

 

Yay.

 

The sky was clear, the sun about to rise, and it was going to be a glorious day.

 

Just north of Chelmsford, I stopped for breakfast: two sausage rolls and a coffee from Greggs, then filled up the tank and on my way north.

 

More traffic at Ipswich where the A12 meets the A14 to get over the Orwell, but then clear traffic again after ten minutes delay.

 

Soon, though, the road narrows to two lane blacktop, and all is well until you meet a slower vehicle. Like a tractor as we did soon after Whickham Market.

 

For 15 long minutes the tractor lead a growing snake of cars along the winding lanes until it pulled over and we could get past.

 

Blythburgh was always the marker when travelling back from Ipswich or beyond, that we were nearly home. he handsome church sits high, for Suffolk, overlooking the village and river which is mostly mudflats.

 

The busy A12 skirts close, but you get to the church via a narrow land, leaving the modern world far behind.

 

The church opened at nine, it was nearly half past, it was probably open before nine, and was open when I pushed the porch door.

 

Inside is an unspoilt space, grey wood that have witnessed the centuries so that their vigour has faded to almost no colour of all.

 

Its the roof people come for. Wooden beams and pairs of wooden angels. I have brought my big lens so to snap them.

 

My plan was to visit the large and impressive church in Southwold. I turned off the A12 and drove along the straight road into the town, where I found multiple sets of roadworks, and few places to park for a short time, anywhere near the church.

 

My back is achy, so I wanted somewhere close to park. Anyway, I drove round the town twice, found nowhere to park, so turned the car round and headed back north, until I came to South Cove.

 

South Cove is a small village, a few farms really, but has a fine, if rustic, well-proportioned church, set in a large churchyard.

 

And the church was open, so small the wide angle lens wasn't needed, and with windows close to the floor too, no big lens needed either.

 

Next town up is Kessingland, which until the 80s had the A12 running through the centre of it, but now a bypass lays to the west and the village is quiet. I don't think I had been of the main street, so I went in search of the church, and found it on Church Street.

 

Obviously.

 

I rarely research churches before I visit, so nothing prepared me for the interior of St Edmund.

 

It seems in the last two years, they church had sourced some banners with apt slogans on, banners which were made to look like large tapered ensigns, hanging from or along the supports of the roof.

 

A man was practicing on the organ, and the notes echoed round the church. Not only does the church have banners, it has ship's wheels and other nautical stuff, although most traditionalists won't like it, I think it hangs together, and if the congregation wants it thus, who are we to argue?

 

Next stop was South Cove, which I had forgotten I had visited before, so redid all my shots. But this time did see the panel featuring St Michael behind the font, where the rood steps began.

 

A small, perfect, church, perfect for a small country parish.

 

I take my shots and leave, driving back onto the A12 and heading into Lowestoft, my main task was to drive over the new bridge which spans Lake Lothing.

 

The town had been waiting since at least 1966 for a new bridge, and the 3rd crossing was opened in September, and offers fine views as you drive across.

 

I went to see the old family home. It has been renovated and looks splendid, and not much like it was when sold four years back, it looks cared for and lived in, which is what the buyer promised us he would do.

 

So then to the crematorium, a drive north through Gunton and past Hopton where Dougie lives, then through the housing estate behind the area hospital to the car park, and then wait.

 

Margaret was 89, had a long life, but friends of the same age are few, and families are now scattered. So, one can never be sure how many will attend. The chapel was half full at least, with people coming from Kent, Wiltshire and even California to be there.

 

The celebrant spoke for twenty minutes, saying nice things as they have to do. But, avoiding, or just hinting at faults. Whatever she had done in her life to Dougie, he still loved her, and he was in bits.

 

Afterward we lined up to shake his hand or give him and Pennie a hug, and allowed me to tell him he was the brother I never had. He was always there for me, and will be there for him.

 

More tears.

 

There was a wake at the pub in Hopton, but there was no one I knew other than Dougie and Penny, so I had a drink and made my excuses. These things are really for family and close friends, so I left at quarter to three, hoping to get home before midnight.

 

In the end, I made good time, I was going round Ipswich before four, and at the M25 junction less than an hour later, and was able to easily join it and zoom round to the bridge. No queues on the southbound side, but the queue northbound went all the way back to the M20 junction, so six mines.

 

I zoomed on.

 

I got home at ten past six, happy to have done it and go home in under three and a half hours. Dinner was defrosted ragu, pasta and reheated focaccia, which we were sitting down to eat twenty minutes after getting in.

 

Phew.

 

----------------------------------------------------------------------------------------

 

Perhaps some counties have a church which sums them up. If there has to be one for Suffolk, it must be the church of the Most Holy Trinity, Blythburgh. Here is the late medieval Suffolk imagination writ large, as large as it gets, and not overwritten by the Anglican triumphalism of the 19th century. Blythburgh church is often compared with its near neighbour, St Edmund at Southwold, but this isn't a fair comparison - Southwold church is much grander, and full of urban confidence. Probably a better comparison is with St Margaret, Lowestoft, for there, too, the Reformation intervened before the tower could be rebuilt. The two churches have a lot in common, but Blythburgh has the saving grace. It is so fascinating, so stunningly beautiful, by virtue of a factor that is rare in Anglican parish churches: sheer neglect.

 

Holy Trinity, Blythburgh, is the church that Suffolk people know and love best, and because of this it has generated some extraordinary legends. The first is that Blythburgh, now a tiny village bisected by the fearsome A12 between London and the east coast ports, was once a thriving medieval town. This idea is used to explain the size of the church; in reality, it is almost certainly not the case. Blythburgh has always been small. But it did have an important medieval priory, and thus its church attracted enough wealthy piety on the eve of the Reformation to bankroll a spectacular rebuilding.

 

It is to Lavenham, Long Melford, Mildenhall, Southwold and here that we come to see the late 15th century Suffolk aesthetic in perfection. But for my money, Holy Trinity, Blythburgh, is the most significant medieval art object in the county, ranking alongside Salle in Norfolk. Look up at the clerestory; it seems impossible, there is so much glass, so little stone; and yet it rides the building with an air of permanence. Beneath, there is a coyness about the aisles that I prefer to the mathematics of Lavenham. Here, it could not have been done otherwise; it distils human architectural experience. If St Peter and St Paul at Lavenham is man talking to God, Holy Trinity at Blythburgh is God talking to man.

 

At the east end, a curious series of initials in Lombardic script stretch across the outer chancel wall. You can see an image of this at the top. It reads A-N-JS-B-S-T-M-S-A-H-K-R. This probably stands for Ad Nomina JesuS, Beati Sanctae Trinitas, Maria Sanctorem Anne Honorem Katherine Reconstructus ('In the name of the blessed Jesus, the Holy Trinity, and in honour of Holy Mary, Anne and Katherine, this was rebuilt'). A fanciful theory is that they are the initials of the wives of the donors. However, note the symbol of the Trinity in the T stone, and I think this is a clue to the whole piece.

 

Figures stand on pedestals atop the south side and east end. The most easterly is unusual, a crowned old man sitting on a throne directly on the gable end. This is a medieval image of God the Father, a rare survival. Moving westwards from here we find the Blessed Virgin in prayerful pose, Christ as the Saviour of the World holding an orb in one hand and blessing with the other, and then a collared bear with a ragged staff, a seated woodwose, another bear, this time with a collar and bell, and last of all a fox with a goose in its mouth, his jaws grasping the neck:

 

The porch is part of the late 15th century rebuilding, but it was considerably restored in the early 20th century. Interestingly, the angels crowning the battlements look medieval - but they weren't there in 1900, so must have come from somewhere else. Pretty much all the porch's features of interest date from this time. These include the small medieval font pressed into service as a holy water stoup, and image niche above the doors. This has been filled in more recent years by an image if the Holy Trinity; God the Father holds the Son suspended while a dove representing the Holy Spirit alights; you can see medieval versions of this at Framlingham and Little Glemham. Of all medieval imagery, this was the most frowned upon by puritans. An image of God the Father was thought the most suspicious of all idolatries. Indeed, as late as the 1870s, when the Reverend White edited the first popular edition of the Diary of William Dowsing, he actually congratulated Dowsing on destroying images of the Holy Trinity in the course of his 1644 progress through the counties of Suffolk and Cambridgeshire.

 

William Dowsing visited on the morning on April 9th, 1644. It was a Tuesday, and he had spent most of the week in the area. The previous day he'd been at Southwold and Walberswick to the east, but preceded his visit here with one to Blyford, which lies to the west, so he was probably staying overnight at the family home in Laxfield. He found twenty images in stained glass to take to task (a surprisingly small number, given the size of the place) and two hundred more that were inaccessible that morning (probably in the great east window). Three brass inscriptions incurred his wrath (but again, this is curious; there were many more) and he also ordered down the cross on the porch and the cross on the tower. Most significantly of all, he decided the angels in the roof should go.

 

Lots of Suffolk churches have angels in their roofs. None are like Blythburgh's. You step inside, and there they are, exactly as you've seen them in books and in photographs. They are awesome, breathtaking. There are twelve of them. Perhaps there were once twenty. How would you get them down if ordered to do so? The roof is so high, and the stencilling of IHS symbols would also have to go.

 

Perhaps this was already indistinct by the time Dowsing visited. Perhaps Tuesday, 9th of April 1644 was a dull day.

 

Several of the angels are peppered with lead shot. Here is another of those Suffolk legends; that Dowsing and the churchwardens fired muskets at the angels to try and bring them down. But when the angels were restored in the 1970s, the lead shot removed was found to be 18th century; contemporary with them there is a note in the churchwardens accounts that men were paid for shooting jackdaws living inside the building, so that probably explains where the shot came from. Here are some details of that wonderful roof:

 

The otherwise splendid church guide also repeats the error that the Holy Trinity symbol in the porch filled a gap that had been 'empty since 1644'. But there was certainly no image in it when Dowsing arrived here, or anywhere else in Suffolk; statues were completely outlawed by injunctions in the early years of the reign of Edward VI, almost a hundred years before the morning of Dowsing's visit.

 

Another feature used as evidence of puritan destruction is the ring fixed into the most westerly pillar of the north arcade. Cromwell's men stabled their horses here, apparently. Well, it almost certainly is a ring for tying horses to, and the broken bricks at the cleared west end also suggest this; but there is no reason to think that Cromwell and the puritans were responsible. For a full century before Cromwell, and for nearly two hundred years afterwards, a church as big as this would have had a multitude of uses. Holy Trinity was built for the rituals of the Catholic church; once these were no longer allowed, a village like Blythburgh, which can never have had more than 500 people, would have seen it as an asset in other ways. It was only with the 19th century sacramental revival brought about by the Oxford Movement that we started getting all holy again about our parish churches. Perhaps it was used as an overnight stables for passing travellers on the main road; not an un-Christian use for it to be put to, I think.

 

In August 1577, a great storm brought down the steeple, which fell into the church and damaged the font. This was at the height of Elizabethan superstition, and the devil was blamed; his hoof marks can still be seen on the church door. Supposedly, a black dog ran through the church, killing two parishioners; he was seen the same day at St Mary, Bungay. Black Shuck is the East Anglian devil dog, the feared hound of the marshes; and Holy Trinity is the self-styled Cathedral of the Marshes, so it is appropriate that he appeared here. You can see where the font has been broken. You can also see that this was one of the rare, beautiful seven sacrament fonts, similar in style to the one at Westhall; but, like those at neighbouring Wenhaston and Southwold, it has been completely stripped of imagery. Almost certainly, this was in the 1540s, but there is a story that the font at Wenhaston was chiselled clean as part of the 19th century restoration. More importantly in any case, the storm, or the dog, or the devil, damaged the roof; it would not be properly repaired for more than 400 years. Throughout the 17th and 18th centuries, accounts note that Holy Trinity is not impregnable to the weather. By the 19th century, parishioners attended divine service with umbrellas. By the 1880s, it was a positively dangerous building to be in, and the Bishop of Norwich ordered it closed.

 

Why had Holy Trinity not been restored? Simply, this is a big church, with a tiny village. There was no rich patron, and in any case the parishioners had a passion for Methodism. Probably, repairs had been mooted, but not a wholesale restoration as we have seen at Lavenham, Long Melford and Southwold. By the 1880s, attention in England had turned to the preservation of medieval detail; in short, restorations were not as ignorant as they had been a quarter of a century earlier. Suggestions that Holy Trinity should be restored in the manner of the other three were blocked by the Society for the Preservation of Ancient Buildings, and this owed a lot to the energy of William Morris, the Society's secretary.

 

The slow, patient restoration of this building took the best part of a century; indeed, when I first visited in the 1980s I was still aware of a sense of decay.

 

Nothing could be further from the truth today. You step into a wide, white, open space, one of England's great church interiors. There, high above you, is the glorious roof and the angels of God. The brick floors spread around the scraped font, which still bears its dedicatory inscription and standing places for participants. You turn into the central gangway, and more than twenty empty indents for brasses stretch before you. Dowsing can be blamed for the destruction of hardly any of them. In reality, you see the work of 18th and 19th century thieves and collectors.

 

The bench-ends are superb. The benches themselves were reconstructed in the late 19th century, supposedly from the main post of Westleton windmill, but the ends are some of the county's finest medieval images. There are partial sets of basically three series: the Seven Deadly Sins, the Seven Works of Mercy, and the Labours of the Seasons. There are also angels bearing symbols of the Holy Trinity and the Crown. There are other figures too, obscure and fragmentary and whose purpose is unclear, as if surviving figments of a broken dream. The quality of what remains makes you grieve for what has been lost.

 

The rood screen is a disappointment; most of it is modern, and the medieval bits perfunctory and scoured. Having said this, note how tiny the exit from the north aisle rood loft stair is. Also at this end of the church, a scattering of medieval glass, mainly angels. There is more in the south aisle, including a collection of shields of the Holy Trinity:

 

But step through the central aisle to see something remarkable. The priest and choir stalls are fronted by exquisite carvings of the Apostles, the Evangelists, John the Baptist, St Stephen, Mary Queen of Heaven and Christ in Majesty. Seeing these eighteen carvings is a bit like gobbling up a very large box of chocolates, but it is worth stopping to consider quite how genuine they all are. For a start, there could not have been choir stalls here in medieval times, and in any case we know that these desks and their frontages were in the north aisle chapel until the 19th century. They were used as school benches in the 17th century; they still bear holes for inkpots, and the graffiti of a bored Dutch child (his father was probably working on draining the marshes) is dated 1665. There is nothing at all like them anywhere else in Suffolk.

 

Whatever, the east end of the chancel and aisles are thrillingly modern, wholly devotional. In the north aisle, traditionally the Hopton chantry, extraordinary friezes of skeletons become symbols of the four evangelists behind the altar. Beside them is Peter Ball's beautiful Madonna and Child. Separating the south aisle chapel from the sanctuary is is one of Suffolk's biggest Easter sepulchres, tomb of the Hoptons. Behind the high altar, branches arranged like huge stag antlers spread dramatically. It is all just about perfect. Tucked to one side of the organ is a clockjack; Suffolk has two, and the other is down-river at Southwold. They date from the late 17th century, and presumably once struck the hours; at high church Blythburgh and Southwold today, they are used to announce the entry of the ministers.

 

This is a wonderful church to wander around in, the light and the air changing with the seasons, a suffused sense of the numinous presenting its different faces according to the time of day and time of year. Come here on a bright spring morning, or in the drowsy heat of a summer's day. Come on a cold winter afternoon as the colours fade and the smell of woodsmoke from neighbouring cottages weaves a spell above the old stone floors and woodwork. And before you leave, find the doorway in the south-west corner of the nave. It opens onto a low, narrow stairway. You can go up it. It leads up into the parvise storey of the south porch, now reappointed and dedicated as a tiny chapel, a peaceful spot to spend a few moments before continuing your journey.

 

You may be reading this entry in a far-off land; or perhaps you are here at home. Whatever, if you have not visited this church, then I urge you to do so. It is the most beautiful church in Suffolk, a wonderful art object, and it is always open in daylight. It remains one of the most significant medieval buildings in England. If you only visit one of Suffolk's churches, then make it this one

 

Simon Knott, 2014.

 

www.suffolkchurches.co.uk/Blythburgh.htm

Fonte dell'immagine: Il Lampo da Levante

Condizioni d'Uso: Avviso legale e condizioni per l’uso

  

Discorsi di Cristo al principio - Capitolo 1

 

Le lodi sono giunte a Sion ed è comparsa la dimora di Dio. Il nome glorioso e santo è lodato da tutti i popoli e si sta diffondendo. Ah, Dio Onnipotente! Il Signore dell’universo, Cristo degli ultimi giorni, è il Sole splendente che Si è levato sul maestoso e magnifico Monte Sion nell’intero universo…

 

Dio Onnipotente! Ti acclamiamo; danziamo e cantiamo. Sei veramente il nostro Redentore, il grande Re dell’universo! Hai creato un gruppo di vincitori e compiuto il piano di gestione di Dio. Tutti i popoli confluiranno verso questa montagna. Tutti i popoli si inginocchieranno davanti al trono! Sei l’unico e il solo vero Dio e meriti gloria e onore. Tutta la gloria, la lode e l’autorità siano rese al trono! Dal trono sgorga la fonte di vita, che bagna e nutre il popolo di Dio. La vita cambia ogni giorno; nuova luce e nuove rivelazioni ci seguono, offrendo sempre nuove comprensioni di Dio. Avere certezza di Dio tramite le esperienze; la Sua parola si manifesta sempre, manifestandosi in coloro che sono giusti. Siamo davvero infinitamente beati! Siamo ogni giorno al cospetto di Dio, comunichiamo con Lui in ogni cosa e Gli diamo la sovranità in tutto. Ponderiamo attentamente la Sua parola, i nostri cuori sono calmi in Dio e così veniamo dinanzi a Lui, dove riceviamo la Sua luce. Nella nostra vita quotidiana, nelle nostre azioni, parole, riflessioni e idee, viviamo nella Sua parola e abbiamo sempre discernimento. La parola di Dio infila l’ago; le cose nascoste dentro appaiono inaspettatamente una dopo l’altra. La condivisione con Dio non si può rimandare; pensieri e idee vengono messi a nudo da Lui. In ogni momento viviamo dinanzi al seggio di Cristo, dove ci sottoponiamo al giudizio. Ogni ambito del nostro corpo rimane occupato da Satana. Oggi il tempio di Dio deve essere purificato per recuperare la Sua sovranità. Per essere completamente posseduti da Lui dobbiamo subire una battaglia per la vita o la morte. Solo quando i nostri vecchi io sono stati crocifissi, la vita risorta di Cristo può regnare sovrana.

 

Ora lo Spirito Santo Si lancia alla carica in ogni nostro angolo per dare il via a una battaglia per la rivendicazione! Purché siamo pronti a rinnegare noi stessi e disposti a collaborare con Dio, Egli illuminerà e purificherà la nostra interiorità in ogni momento e rivendicherà di nuovo ciò che Satana ha occupato, affinché possiamo essere completati da Lui il più rapidamente possibile. Non perdere tempo e vivi sempre nella parola di Dio. Fortificati con i santi, fatti portare nel Regno ed entra nella gloria con Dio.

 

it.easternlightning.org/first-utterance.html

  

Presenters are pictured with Dr. Horton. From left: Dr. Lois Olena, Dr. George Wood, Dr. Stan Burgess, Dr. Stanley Horton, Dr. Ken Horn, Bishop Lemuel Thuston, Dr. Marty Mittelstadt. (March 26, 2009)

 

Here is my tribute to:

 

Stanley Horton the Theologian

(By Ken Horn)

 

Stanley Horton penned his first words in the Pentecostal Evangel in a far different world than we live in today. Yet, if he was penning his first words today I suspect they would be the same. His very first words in the magazine were “I am glad the Lord has given me a Pentecostal experience.” Pneumatology would become a prime area of his focus.

 

His first article — published February 12, 1949, when he was at Central Bible College, “We Need the Supernatural Today!” — shows he was not tied to abstract theology. To the contrary, Dr. Horton’s theology — especially his theology of the Holy Spirit — has never been abstract or pedantic. It has always had its practical, experiential side.

 

Before I came to Today’s Pentecostal Evangel I was already familiar with Dr. Stanley Horton the author and theologian. As a pastor I had used his curriculum and books. When Logion Press was launched under his guidance, I quickly snapped up:

 

Systematic Theology

Isaiah

Bible Doctrines: A Pentecostal Perspective [AG 16 Fundamentals of the Faith] and

I and II Corinthians

 

I was aware that he was a frequent contributor to the Pentecostal Evangel. Indeed, anyone who has read even a few issues of the Pentecostal Evangel would have to have seen something by Stanley Horton.

 

But it was not until I came to the magazine over 12 years ago that I became keenly aware of the sheer breadth of his theology and prolific nature of his pen. And as I learned the differences in the writing craft of pastor, professor, and Christian journalist I came to realize the rarity of those who can write on academic, pastoral and popular levels effectively. Dr. Stanley Horton is one of the few.

 

Dr. Horton’s works are almost all theological. Some are topical; others expository or exegetical. But in all, he is a student of the Word, clearly explaining the Bible’s meaning as it sheds light on doctrine … or doctrine as it is formulated by Scripture.

Dr. Horton edited the ambitious Complete Biblical Library (ed.; Ralph Harris exec. ed.) and was chairman of the editorial committee for portions of The Full Life Study Bible and the 2003 reprint, Life in the Spirit Study Bible.

 

I hesitate to mention any of Dr. Horton’s books, since he is such a prolific author. A complete bibliography will be posted on the Flower Pentecostal Heritage Center website at: www.iFPHC.org/Horton

 

Dr. Ray Gannon assessed Dr. Horton’s theology in Dr. Olena’s biography, in a chapter entitled, “Man of Theological Integrity”:

 

“Stanley Horton’s multiplied numbers of books, Sunday School

materials, and hundreds of articles, as well as his sound theological leadership in the classroom and chief editorship of the Pentecostal textbook projects of Logion Press, have impacted not only AG students, pastors, missionaries and dignitaries but thousands of Bible students of all nations (e.g., through Global University) and many Pentecostal denominations in the United States and Canada who share the AG’s gratitude for his work.”

 

Horton's major theological themes have been pneumatology, eschatology, and, more specifically, the study of Israel.

 

His Pneumatology:

 

“There can be little doubt that Stanley Horton’s most important

text was What the Bible Says About the Holy Spirit,1 first

published in 1976.” [Gannon]

 

Horton has confronted the aspects of Dispensationalism that are unfriendly to Pentecostalism, especially the doctrine of cessationism—the teaching that the gifts of the Holy Spirit ceased at the close of the New Testament canon.

 

“Horton assigns the birth of the Church to the inauguration of the new covenant instituted by Jesus Himself in Matthew 26:26–28, in fulfillment of the prophesied new covenant of Jeremiah 31:31–34. It would be the members of the new covenant who fifty days later would be filled with the Holy Spirit in Acts 2:4. The Holy Spirit’s writing of God’s law upon their “hearts” and “minds” and enabling them to personally “know the Lord” (Jer.31:34) would be the heritage of the members of the new covenant community for time without end. Therefore, according to Horton’s theology, the Jewish believers in Acts 2 were members of the new covenant community.”

 

He agrees that the Holy Spirit occupies every believer but his theology is a strong voice for perpetuity of the gifts of the Holy Spirit.

 

Also high on Dr. Horton’s list of subjects is eschatology. Note his Our Destiny: Biblical Teachings on the Last Things and a large percentage of the body of his work.

 

His theology of Israel has been a welcome inclusion to those who believe that God is not through with Israel. “The ongoing activity of God among the Jewish people during the new covenant era dramatically alters Horton’s theology from being strictly Evangelical or Dispensational to being genuinely Pentecostal.” [RG] Though always irenic, his arguments are thorough and effective.

 

Gannon dubs him “One Plan Stan” to reflect this position.

 

“Accordingly, he quietly challenges the traditional Christian theological dismissal of Israel and refutes the notion that God has two plans—one for Israel and a second for the Church. His astuteness enabled him to see beyond classical orthodoxy and capture the broader biblical perspective that recognizes the major role Israel must still play in salvation history.” [RG]

 

Israel became that chosen people to accomplish God’s redemptive purpose. … like “a group of commandos might be called a chosen group. . . . Israel was selected for a purpose . . . . Through Israel, God meant to keep the truth alive and give witness to the world.

 

Through Israel, He also offered an open door into the blessings of God.”6 [SH]

 

The fact that “God’s purpose for the Church is the same as

that for Israel”46 is spelled out very precisely in 1 Peter 2:9–10. [SH]

 

“Endtime events will have fulfillment that involves both Israel and the Church. Clearly, God will be faithful to His promises to national Israel without splitting Israel and the Church into two peoples and two plans.”48 [SH]

 

Israel (currently represented by the faithful remnant among

the Jews) and the Church (represented by the universally “grafted in” [Rom. 11:23] Gentile believers) are the One People of God, both exercising faith in Jesus and partaking of the same Holy Spirit under the same new covenant. [RG]

 

Although the Jewish people shall return to the land of Israel

in unbelief,64

 

But, perhaps surprisingly to some, one of Dr. Horton’s greatest areas of impact has been in the pages of the weekly magazine of the Assemblies of God where he has been, perhaps, the most prolific writer over a period of six decades. The longest lists in his bibliography are his articles and columns—several hundred of them—in the Pentecostal Evangel.

 

I have said that Dr. Horton is a writing rarity — an academic who is able to also communicate on a popular level.

He has analyzed the Hebrew and Greek for us in popular word studies.

 

(For example, he corrected: YHWH Rapha to YHWH Ropheka.)

He has been responding to questions with short and to-the-point answers for most of those 60 years of writing. His shorter answers have appeared primarily in his “Inside the Bible” column or the more recent “Q & A.”

 

Dr. Horton has answered questions that are easy, hard, controversial, obscure, practical … every kind. Such as:

 

“Is it biblical to have women deacons?” “Yes.”

“Why do we speak of ‘baptized in the Holy Spirit’ instead of ‘with’”?

“Is it scriptural to pray for people and to expect them to fall over backward?”

“What about generational curses?”

 

And other examples.

 

Ray Gannon’s chosen title is a good one, Dr. Stanley Horton, “Man of Theological Integrity.” But other titles would also be appropriate: “Man of Theological Depth”; “Man of Practical Theological Truth.”

 

What about “Man of Pneumatological Expertise.” No, there’s a far better way to say that. I recommend simply, “Man of the Spirit.” That is a fit name for a man whose influential theology has all been undergirded by his first words in our magazine 60 years ago, “I am glad the Lord has given me a Pentecostal experience.”

 

And we are glad the Lord has given us a Pentecostal theologian, Dr. Stanley Horton.

 

P3260047

All Saints, Gazeley, Suffolk.

 

There was never any doubt I would go to Rob's funeral. Rob was born just two weeks before me, and in our many meetings, we found we had so much in common.

 

A drive to Ipswich should be something like only two and a half hours, but with the Dartford Crossing that could balloon to four or more.

 

My choice was to leave early, soon after Jools left for work, or wait to near nine once rush hour was over. If I was up early, I'd leave early, I said.

 

Which is what happened.

 

So, after coffee and Jools leaving, I loaded my camera stuff in the car, not bothering to program in a destination, as I knew the route to Suffolk so well.

 

Checking the internet I found the M2 was closed, so that meant taking the M20, which I like as it runs beside HS2, although over the years, vegetation growth now hides most of it, and with Eurostar cutting services due to Brexit, you're lucky to see a train on the line now.

 

I had a phone loaded with podcasts, so time flew by, even if travelling through the endless roadworks at 50mph seemed to take forever.

 

Dartford was jammed. But we inched forward, until as the bridge came in sight, traffic moved smoothly, and I followed the traffic down into the east bore of the tunnel.

 

Another glorious morning for travel, the sun shone from a clear blue sky, even if traffic was heavy, but I had time, so not pressing on like I usually do, making the drive a pleasant one.

 

Up through Essex, where most other traffic turned off at Stanstead, then up to the A11 junction, with it being not yet nine, I had several hours to fill before the ceremony.

 

I stopped at Cambridge services for breakfast, then programmed the first church in: Gazeley, which is just in Suffolk on the border with Cambridgeshire.

 

I took the next junction off, took two further turnings brought be to the village, which is divided by one of the widest village streets I have ever seen.

 

It was five past nine: would the church be open?

 

I parked on the opposite side of the road, grabbed my bag and camera, limped over, passing a warden putting new notices in the parish notice board. We exchange good mornings, and I walk to the porch.

 

The inner door was unlocked, and the heavy door swung after turning the metal ring handle.

 

I had made a list of four churches from Simon's list of the top 60 Suffolk churches, picking those on or near my route to Ipswich and which piqued my interest.

 

Here, it was the reset mediaeval glass.

 

Needless to say, I had the church to myself, the centuries hanging heavy inside as sunlight flooded in filling the Chancel with warm golden light.

 

Windows had several devotional dials carved in the surrounding stone, and a huge and "stunningly beautiful piscina, and beside it are sedilia that end in an arm rest carved in the shape of a beast" which caught my eye.

 

A display in the Chancel was of the decoration of the wooden roof above where panels contained carved beasts, some actual and some mythical.

 

I photographed them all.

 

----------------------------------------------------

 

All Saints is a large, remarkably good church in one of the sleepy, fat villages along the Cambridgeshire border, the sort of place you cycle through and imagine wistfully that you've won the lottery and could move there. The wide churchyard on both sides is a perfect setting for the church, which rises to heaven out of a perpendicular splendour of aisles, clerestories and battlements. The tower was complete by the 1470s when money was being left for a bell. The earlier chancel steadies the ship, anchoring it to earth quietly, although the tall east window has its spectacular moment too. And you step into a deliciously well-kept interior, full of interest.

One of the most significant medieval survivals here is not easily noticed. This is the range of 15th Century glass, which was reset by the Victorians high in the clerestory. This seems a curious thing to have done, since it defeats the purpose of a clerestory, but if they had not done so then we might have lost it. The glass matches the tracery in the north aisle windows, so that is probably where they came from. There are angels, three Saints and some shields, most of which are heraldic but two show the instruments of the passion and the Holy Trinity. I would not be surprised to learn that some of the shields are 19th century, but the figures are all original late 15th or early 16th century. The Saints are an unidentified Bishop, the hacksaw-wielding St Faith and one of my favourites, St Apollonia. She it was who was invoked by medieval people against toothache.

 

Waling from the nave up into the chancel, the space created by the clearing of clutter makes it at once mysterious and beautiful. Above, the early 16th century waggon roof is Suffolk's best of its kind. Mortlock points out the little angels bearing scrolls, the wheat ears and the vine sprays, and the surviving traces of colour. The low side window on the south side still has its hinges, for here it was that updraught to the rood would have sent the candles flickering in the mystical church of the 14th century. On the south side of the sanctuary is an exquisitely carved arched recess, that doesn't appear to have ever had a door, and may have been a very rare purpose-built Easter sepulchre at the time of the 1330s rebuilding. Opposite is a huge and stunningly beautiful piscina, and beside it are sedilia that end in an arm rest carved in the shape of a beast. It is one of the most significant Decorated moments in Suffolk.

 

On the floor of the chancel there is a tiny, perfect chalice brass, one of only two surviving in Suffolk. The other is at Rendham. Not far away is the indent of another chalice brass - or perhaps it was for the same one, and the brass has been moved for some reason. There are two chalice indents at Westhall, but nowhere else in Suffolk. Chalice brasses were popular memorials for Priests in the 15th and early 16th centuries, and thus were fair game for reformers. Heigham memorials of the late 16th century are on the walls. Back in the south aisle there is a splendid tombchest in Purbeck marble. It has lost its brasses, but the indents show us where they were, as do other indents in the aisle floors. Some heraldic brass shields survive, and show that Heighams were buried here. Brass inscriptions survive in the nave and the chancel, dating from the late 16th and early 17th centuries.

 

The 14th century font is a good example of the tracery pattern series that appeared in the decades before the Black Death. They may have been intended to spread ideas at that time of great artistic and intellectual flowering before it was so cruelly snatched away. The cover is 17th Century. At this end of the nave are two good ranges of medieval benches, one, rare in East Anglia, is a group of 14th Century benches with pierced tracery backs. Some of them appear to spell out words, and Mortlock thought one might say Salaman Sayet. The block of benches to the north appears to be 15th Century or possibly early 16th Century. Further north, the early 17th Century benches are simpler, even cruder, and were likely the work of the village carpenter.

 

All rather lovely then. And yet, it hasn't always been that way. All Saints at Gazeley, near Newmarket, was the first church that I visited after an international team of scientists conclusively proved that God did not exist began the first page for this church that I wrote in 2003, in a satirical mood after finding the church locked and at a very low ebb. At a time when congregations were generally falling, I'd been thinking about the future of medieval churches beyond a time when they would have people to use them in the traditional way. I wondered if the buildings might find new uses, or could adapt themselves to changing patterns and emphases in Christianity, or even changing spiritual needs of their parishes. Even if science could somehow prove that God did not exist, I suggested, there were parishes which would rise to the challenge and reinvent themselves, as churches have always done over the two millennia of Christianity. Coming to Gazeley I felt that here was a church which felt as if it had been abandoned. And yet, it seemed to me a church of such significance, such historical and spiritual importance, that its loss would be a disaster. If it had been clean, tidy and open at the time he was visiting, Simon Jenkins England's Thousand Best Churches would not have been able to resist it. Should the survival of such a treasure store depend upon the existence of God or the continued practice of the Christian faith? Or might there be other reasons to keep this extraordinary building in something like its present integrity?

 

In the first decade of the 21st Century, Gazeley church went on a tremendous journey, from being moribund to being the wonderful church you can visit today. If you want to read the slightly adapted 2006 entry for Gazeley, recounting this journey, you can do so here. Coming back here today always fills me with optimism for what can be achieved. On one occasion I mentioned my experiences of Gazeley church to a Catholic Priest friend of mine, and he said he hoped I knew I'd seen the power of the Holy Spirit at work. And perhaps that is so. Certainly, the energy and imagination of the people here have been fired by something. On that occasion I had wanted to find someone to ask about it, to find out how things stood now. But there was no one, and so the building spoke for them.

 

Back outside in the graveyard, the dog daisies clustered and waved their sun-kissed faces in the light breeze. The ancient building must have known many late-May days like this over the centuries, but think of all the changes that it has known inside! The general buffeting of the winds of history still leaves room for local squalls and lightning strikes. All Saints has known these, but for now a blessed calm reigns here. Long may it remain so.

 

Simon Knott, June 2019

 

www.suffolkchurches.co.uk/gazeley.htm

The Postcard

 

A postally unused postcard with no publisher's name which features an early image of Bunyan's Cottage in Bedford.

 

Note the mis-spelling of Bunyan's name on the card.

 

Bedford

 

The River Great Ouse passes through the town centre, and is lined with gardens known as the Embankment. Within these gardens stands a war memorial to the men of the town killed in the Great War.

 

The memorial was designed in 1921 by the sculptor Charles Sargeant Jagger, and depicts a knight killing a dragon. The inscription reads:

 

'To Bedfordians who died, many

in early youth, some full of years

and honour, but who all alike gave

their lives for their country'.

 

Bedford is home to one of the largest concentrations of Italian immigrants in the UK. According to the 2001 census, almost 30% of Bedford's population were of at least partial Italian descent.

 

This is mainly due to labour recruitment in the early 1950's by the London Brick Company from Southern Italy. From 1954 to 2008 Bedford had its own Italian vice-consulate.

 

Charles Jagger

 

Charles Sargeant Jagger, the eldest son of Enoch Jagger, a colliery manager, was born in Kilnhurst, South Yorkshire on the 17th. December, 1885. Charles was the elder brother of David Jagger (1891 - 1958) who was an acclaimed portrait painter.

 

-- Charles Jagger - The Early Years

 

Charles left school aged fourteen to learn the craft of engraving on silver with the Sheffield firm of Mappin and Webb. He also studied at the Sheffield School of Art in the evenings.

 

In 1907 Charles won a scholarship to the Royal College of Art, South Kensington. After four years there as a student and assistant to Professor Edward Lantéri, a travelling bursary enabled him to study for some months in Rome and Venice.

 

-- Charles Jagger in the Great War

 

In 1914 he won the Rome scholarship in sculpture. However, on the outbreak of the First World War, he decided to to enlist in the Artists' Rifles instead.

 

In 1915 Jagger was awarded a commission in the 4th. Battalion of the Worcestershire Regiment, and was sent to Gallipoli.

 

Later he was transferred to the 2nd. Battalion of the Worcestershires who were entrenched on the Western Front in France.

 

In November 1915 Charles was shot through the shoulder and sent home to Great Britain. While recovering in England he married Violet Constance Smith.

 

Jagger returned to the front line, and in 1918 he was awarded the Military Cross for his actions at the Battle of Neuve Église during the German Spring Offensive.

 

During the battle he was severely injured by a gunshot through the chest, just two inches above his heart. He was also gassed, and once again he received medical treatment in England.

 

-- 'The First Battle of Ypres'

 

Instead of being sent back to France, Jagger was commissioned by the British War Memorials Committee to produce a large relief, entitled 'The First Battle of Ypres'.

 

After the Great War Jagger established a studio in South Kensington. His work was dominated by his experience in the trenches.

 

-- 'Tommy and Humanity'

 

Jagger's next major work was 'Tommy and Humanity'. According to Charles' biographer:

 

'The bold modelling of the Tommy, combined

with the energy and strength the figure

conveyed, was an outstanding achievement.

The expressiveness of this work was an

instant success at the Royal Academy, where

it was exhibited in 1921, and resulted in many

more commissions.'

 

-- 'No Man's Land'

 

In 1923 he produced the relief, 'No Man's Land'. After being cast in bronze it was presented to the Tate Gallery in 1923.

 

Jagger admitted that his art reflected the admiration he felt for the work of Alfred Gilbert and Auguste Rodin.

 

-- Criticism of Jagger's Work

 

His career rose to distinction in the 1920's, but the voice of modernism tended not treat him kindly. The critic Roger Fry wrote:

 

'Nothing approaches the commonness,

the effective, brutal, catch-penny vulgarity

of his work'

 

And yet, Jagger was not so far out-of-step with the other post-beaux-arts sculptors of his day. He preached the union of sculpture with architecture, and took as his standard the relief sculpture of ancient Assyria.

 

-- Further Work by Charles Jagger

 

Over the next seven years Jagger completed war memorials in Manchester (1921); Southsea (1921); Bedford (1921); Great Western Railway War Memorial (1922); Brimington (1922); London Royal Artillery Memorial (1921–5); Anglo-Belgian War Memorial (1922–3); Nieuwpoort (1926–8); Cambrai (1927–8); and Port Tawfiq (1927–8).

 

During this period Charles Jagger produced statues of the Duke of Windsor (1922), Lord Hardinge (1928) and Ernest Shackleton (1932).

 

Alfred Mond, the founder of Imperial Chemical Industries, commissioned four large stone figures symbolic of industries for the company headquarters in Millbank.

 

-- The Death of Charles Jagger

 

Charles Sargeant Jagger died of pneumonia at his home, 67 Albert Bridge Road, Battersea, on the 16th. November 1934.

 

Sir Mick Jagger

 

With an ususual name like Jagger, you would expect Mick to be involved somewhere down the line, and sure enough, he is -- Charles Jagger is Mick's great-granduncle, with Charles' brother David Jagger being Mick's great-grandfather.

 

Another of Sir Mick’s relatives is Joseph Hobson Jagger, a distant cousin, who was The man who broke the bank at Monte Carlo.

 

Joseph's job as a spindle-maker at a West Yorkshire mill gave him the idea that roulette wheels were sure to be biased if they spun on wooden spindles. He won so much that a casino had to close.

 

To read about Richard Jarecki (1931 - 2018), an American physician who also famously exploited the bias in roulette wheels, please search for the tag 46APN32

 

John Bunyan

 

John Bunyan was baptised on the 30th. November 1628. He was an English writer and Puritan preacher, best remembered as the author of the Christian allegory The Pilgrim's Progress. In addition to The Pilgrim's Progress, Bunyan wrote nearly sixty titles, many of them expanded sermons.

 

Bunyan came from the village of Elstow, near Bedford. At the age of 16 he joined the Parliamentary Army during the first stage of the English Civil War. After three years in the army he returned to Elstow and took up the trade of tinker, which he had learned from his father.

 

He became interested in religion after his marriage, attending first the parish church and then joining the Bedford Meeting, a nonconformist group in Bedford, and becoming a preacher.

 

After the restoration of the monarch, when the freedom of nonconformists was curtailed, Bunyan was arrested and spent the next twelve years in jail as he refused to give up preaching.

 

During this time he wrote a spiritual autobiography, Grace Abounding to the Chief of Sinners.

 

The Pilgrim's Progress

 

While in prison he also began work on his most famous book, The Pilgrim's Progress, which was not published until some years after his release.

 

The Pilgrim's Progress became one of the most published books in the English language; 1,300 editions having been printed by 1938, 250 years after the author's death.

 

John Bunyan - The Later Years

 

Bunyan's later years, in spite of another shorter term of imprisonment, were spent in relative comfort as a popular author and preacher, and pastor of the Bedford Meeting.

 

The Death of John Bunyan

 

John Bunyan died on the 31st. August 1688 aged 59 after falling ill on a journey to London, and is buried in Bunhill Fields.

 

Final Thoughts From John Bunyan

 

"You have not lived today until you have

done something for someone who can

never repay you."

 

"If my life is fruitless, it doesn't matter who

praises me, and if my life is fruitful, it doesn't

matter who criticizes me."

 

"No man, without trials and temptations,

can attain a true understanding of the

Holy Scriptures."

 

"Pray and read, read and pray; for a little from

God is better than a great deal from men."

 

"He who runs from God in the morning will

scarcely find Him the rest of the day."

 

"What God says is best, is best, though

all the men in the world are against it."

 

"The truths that I know best I have learned

on my knees. I never know a thing well, till

it is burned into my heart by prayer."

 

"The fear of God is the beginning of wisdom,

and they that lack the beginning have neither

middle nor end."

 

"Hope is never ill when faith is well."

 

"It is said that in some countries trees will grow,

but will bear no fruit because there is no winter

there."

 

"Christians are like the several flowers in a garden

that have each of them the dew of heaven, which,

being shaken with the wind, they let fall at each

other's roots, whereby they are jointly nourished,

and become nourishers of each other."

 

"It is possible to learn all about the mysteries of the

Bible and never be affected by it in one's soul. Great

knowledge is not enough."

 

"Afflictions make the heart more deep, more

experimental, more knowing and profound,

and so, more able to hold, to contain, and

beat more."

 

"You have chosen the roughest road,

but it leads straight to the hilltops."

 

"Whatever contradicts the Word of God

should be instantly resisted as diabolical."

 

"The spirit of prayer is more precious

than treasures of gold and silver."

 

"If we have not quiet in our minds, outward

comfort will do no more for us than a golden

slipper on a gouty foot."

 

"An idle man's brain is the devil's workshop."

 

"No child of God sins to that degree as

to make himself incapable of forgiveness."

 

"If you are not a praying person,

you are not a Christian."

 

"The best prayer I ever prayed had

enough sin to damn the whole world."

 

"Words easy to be understood do often

hit the mark, when high and learned ones

do only pierce the air."

 

"I will stay in prison till the moss grows

on my eye lids rather than disobey God."

 

"I come from the Town of Stupidity; it lieth

about four degrees beyond the City of

Destruction."

 

"And, indeed, this is one of the greatest

mysteries in the world; namely, that a

righteousness that resides in heaven

should justify me, a sinner on earth!"

 

"I will stay in jail to the end of my days

before I make a butchery of my conscience."

 

"There is no way to kill a man's

righteousness but by his own

consent."

 

"Temptations, when we meet them at first,

are as the lion that reared upon Samson;

but if we overcome them, the next time we

see them we shall find a nest of honey

within them."

 

"I preach deliverance to others, I tell them

there is freedom, while I hear my own chains

clang."

 

"Then I saw that there was a way to

hell, even from the gates of heaven."

 

"He who bestows his goods upon the

poor shall have as much again, and

ten times more."

 

"Therefore, I bind these lies and slanderous

accusations to my person as an ornament; it

belongs to my Christian profession to be vilified,

slandered, reproached and reviled, and since all

this is nothing but that, as God and my conscience

testify, I rejoice in being reproached for Christ's sake."

 

"Man indeed is the most noble, by creation,

of all the creatures in the visible World; but

by sin he has made himself the most ignoble."

Storm Lillian did her worse over Thursday night, blowing a right hoolie.

 

Winds were still strong at dawn, but nothing to give much of a thought about, so that when Jools dropped me off at the station, I went into the greasy spoon for a bacon and sausage butty and a brew. And then sat on the low wall to eat and drink, knowing I had half an hour to kill as the train had just left.

 

So I thought.

 

Storm Lillian had, in fact, brought a tree down on the line near Sittingbourne, and a train had hit it, so that al services were backed up, and I wasn't going to get to Canterbury East. But as the name suggests, there is another station in the city, though no direct trains from Dover to Canterbury West now.

 

Instead I caught a train north through Deal and Sandwich to Ramsgate, which was uneventful, if overlong due to the rambling nature of the line north of Richborough.

 

At Ramsgate, having just missed a high speed service, we waited.

 

For half an hour a Charing Cross service was "at Dumpton Park", but never arrived, so that it was the next high speed service we all piled onto.

 

A 15 minute run along the Stour Valley brought me to the city, where half the population with suitcases were waiting to get on.

 

I slipped off, but instead of going straight to the city, I turned left to the Goods Shed, an artisan market to check out whether there was guanciale.

 

They had some, and at half the price in Borough Market, so I made plans that either Jools or I would go back later to buy a hunk at only £2.60/Kg.

 

What I did notice too, was the eatery had just opened up, and were selling bubble and squeak with a variety of toppings. So I found myself ordering a second breakfast of bubble topped with chorizo and scrambled egg, along with the best coffee I have had for a long while.

 

That was better, now to face the naked city!

 

The long, dark and empty days of COVID are behind us, and although the streets were not packed, there were groups following guides, and it felt normal.

 

The reason for being here was the first ever public opening of the Corona Tower and then the chance to climb the 87 steps to the roof, for panoramic views of the city and surrounding downs.

 

Just one tour a day, with limited numbers, so I wanted to make sure my name was on the list. I got to the cathedral at five past ten, and was indeed the first name on the list, though a decision on whether the rooftop visit would go ahead depended on the winds dropping.

 

I went round the cathedral one more time, rattling of a couple of hundred shots, going down the crypt and around the Apse.

 

A short walk away is St Paul Without, which was open. So I went in to take some shots, I think I was there a couple of years back and was recognised in the guise of my Facebook avatar and name.

 

At midday, or just past, I was at the door of the Thomas Backet pub for a swifter. The landlord's two dogs made me feel very welcome.

 

The sun had got out and was warm outside, so I stayed inside for a second beer, and then they put their new house ale on, Troublesome Priest, named after the curse of King John of Thomas Becket. Its a dark best bitter, and very drinkable.

 

Three pints in, I thought I had better stop and go to meet up with Jools. The cathedral called to let me know the tour was on, so all was good.

 

I booked a table at a BBQ place for later, bought Jools a cider as she was parched, whereas I was well hydrated.

 

At quarter to three, I walked back to the cathedral, and was entertained by a choir while I waited. Their voices filled the huge space of the Nave, spinetingling stuff.

 

At half three, I met the guide at the lectern in the Quire, five others joined in to. So, after introductions, we walked to the Chapel at the very east of the Cathedral.

 

The public can look in the chapel, but have never been allowed inside, so this was a rare chance.

 

We swapped stories and news, me pointing out that the guide should really go to Nackington to see the ancient glass there, glass that gives the cathedral a good run for its money with the oldest stained glass in the country.

 

Then, time to climb to to roof of the chapel. An ancient door was unlocked, and beyond, medieval steps, unworn by many feet, so looking almost new, lead up and round.

 

Two glass doors look out onto the Quire, but are left dirty so people don't linger on the stairs to look. So, up and up, round and round, until the steps straighten up and with one last double-height step, we were out on the roof.

 

Not the very top of the cathedral: the roof of the Chancel rose to the west, and the central tower behind that, and in the distance, the two western tower just showed.

 

We look down on the city: a party in the grounds of the posh school nearby, the hustle of the streets and shops, and beyond, ground rose on all sides to the north Downs.

 

For half an hour we lingered and soaked the warm in.

 

Time ran out, so back down. With the first huge step a doosie, but once over that, just round and round, down and down until we were back in the Chancel, with the last visitors of the day looking in surprise as we emerged from the cathedral walls.

 

Jools was in the Thomas Becket, as was my colleague Peter. They were two beers up on me. Or Peter was. Jools would be driving, so she had the one cider.

 

The pub is city centre, but down a side street, so is good, but quieter than it might otherwise be. And their beer is good, which helps, and the food, if you eat there, very good indeed.

 

We talk for an hour, then walk to the smokehouse, which turned out not to be a smokehouse, but a fast food place, opposite the grand entrance to King's School. They di platters for us, and was pretty good, and not too pricey either.

 

Then back to the Thomas Becket for "one last beer", and more chatting.

 

Jools lead me to the car, as my health app ticked over 18,000 steps. I was pooped and ready to go home for a cuppa before bed.

 

The city was just waking up, as bright and beautiful young things tumbled out of cars for a night in the clubs and bars, just beginning their fun just as we were finishing up.

 

Out through Windcheap and onto the A2, a cruise in the gloaming back to Dover.

 

Needless to say, the cats were very pleased/annoyed to see us just after nine. So we fed them, fussed over them. Jools made a brew and I checked my shots, charged the battery ready for Saturday and another fine day out planned.

 

----------------------------------------------------------------------------------------

 

History of the cathedral

THE ORIGIN of a Christian church on the scite of the present cathedral, is supposed to have taken place as early as the Roman empire in Britain, for the use of the antient faithful and believing soldiers of their garrison here; and that Augustine found such a one standing here, adjoining to king Ethelbert's palace, which was included in the king's gift to him.

 

This supposition is founded on the records of the priory of Christ-church, (fn. 1) concurring with the common opinion of almost all our historians, who tell us of a church in Canterbury, which Augustine found standing in the east part of the city, which he had of king Ethelbert's gift, which after his consecration at Arles, in France, he commended by special dedication to the patronage of our blessed Saviour. (fn. 2)

 

According to others, the foundations only of an old church formerly built by the believing Romans, were left here, on which Augustine erected that, which he afterwards dedicated to out Saviour; (fn. 3) and indeed it is not probable that king Ethelbert should have suffered the unsightly ruins of a Christian church, which, being a Pagan, must have been very obnoxious to him, so close to his palace, and supposing these ruins had been here, would he not have suffered them to be repaired, rather than have obliged his Christian queen to travel daily to such a distance as St. Martin's church, or St. Pancrace's chapel, for the performance of her devotions.

 

Some indeed have conjectured that the church found by St. Augustine, in the east part of the city, was that of St.Martin, truly so situated; and urge in favor of it, that there have not been at any time any remains of British or Roman bricks discovered scattered in or about this church of our Saviour, those infallible, as Mr. Somner stiles them, signs of antiquity, and so generally found in buildings, which have been erected on, or close to the spot where more antient ones have stood. But to proceed, king Ethelbert's donation to Augustine was made in the year 596, who immediately afterwards went over to France, and was consecrated a bishop at Arles, and after his return, as soon as he had sufficiently finished a church here, whether built out of ruins or anew, it matters not, he exercised his episcopal function in the dedication of it, says the register of Christ-church, to the honor of Christ our Saviour; whence it afterwards obtained the name of Christ-church. (fn. 4)

 

From the time of Augustine for the space of upwards of three hundred years, there is not found in any printed or manuscript chronicle, the least mention of the fabric of this church, so that it is probable nothing befell it worthy of being recorded; however it should be mentioned, that during that period the revenues of it were much increased, for in the leiger books of it there are registered more than fifty donations of manors, lands, &c. so large and bountiful, as became the munificence of kings and nobles to confer. (fn. 5)

 

It is supposed, especially as we find no mention made of any thing to the contrary, that the fabric of this church for two hundred years after Augustine's time, met with no considerable molestations; but afterwards, the frequent invasions of the Danes involved both the civil and ecclesiastical state of this country in continual troubles and dangers; in the confusion of which, this church appears to have run into a state of decay; for when Odo was promoted to the archbishopric, in the year 938, the roof of it was in a ruinous condition; age had impaired it, and neglect had made it extremely dangerous; the walls of it were of an uneven height, according as it had been more or less decayed, and the roof of the church seemed ready to fall down on the heads of those underneath. All this the archbishop undertook to repair, and then covered the whole church with lead; to finish which, it took three years, as Osbern tells us, in the life of Odo; (fn. 6) and further, that there was not to be found a church of so large a size, capable of containing so great a multitude of people, and thus, perhaps, it continued without any material change happening to it, till the year 1011; a dismal and fatal year to this church and city; a time of unspeakable confusion and calamities; for in the month of September that year, the Danes, after a siege of twenty days, entered this city by force, burnt the houses, made a lamentable slaughter of the inhabitants, rifled this church, and then set it on fire, insomuch, that the lead with which archbishop Odo had covered it, being melted, ran down on those who were underneath. The sull story of this calamity is given by Osbern, in the life of archbishop Odo, an abridgement of which the reader will find below. (fn. 7)

 

The church now lay in ruins, without a roof, the bare walls only standing, and in this desolate condition it remained as long as the fury of the Danes prevailed, who after they had burnt the church, carried away archbishop Alphage with them, kept him in prison seven months, and then put him to death, in the year 1012, the year after which Living, or Livingus, succeeded him as archbishop, though it was rather in his calamities than in his seat of dignity, for he too was chained up by the Danes in a loathsome dungeon for seven months, before he was set free, but he so sensibly felt the deplorable state of this country, which he foresaw was every day growing worse and worse, that by a voluntary exile, he withdrew himself out of the nation, to find some solitary retirement, where he might bewail those desolations of his country, to which he was not able to bring any relief, but by his continual prayers. (fn. 8) He just outlived this storm, returned into England, and before he died saw peace and quientness restored to this land by king Canute, who gaining to himself the sole sovereignty over the nation, made it his first business to repair the injuries which had been done to the churches and monasteries in this kingdom, by his father's and his own wars. (fn. 9)

 

As for this church, archbishop Ægelnoth, who presided over it from the year 1020 to the year 1038, began and finished the repair, or rather the rebuilding of it, assisted in it by the royal munificence of the king, (fn. 10) who in 1023 presented his crown of gold to this church, and restored to it the port of Sandwich, with its liberties. (fn. 11) Notwithstanding this, in less than forty years afterwards, when Lanfranc soon after the Norman conquest came to the see, he found this church reduced almost to nothing by fire, and dilapidations; for Eadmer says, it had been consumed by a third conflagration, prior to the year of his advancement to it, in which fire almost all the antient records of the privileges of it had perished. (fn. 12)

 

The same writer has given us a description of this old church, as it was before Lanfranc came to the see; by which we learn, that at the east end there was an altar adjoining to the wall of the church, of rough unhewn stone, cemented with mortar, erected by archbishop Odo, for a repository of the body of Wilfrid, archbishop of York, which Odo had translated from Rippon hither, giving it here the highest place; at a convenient distance from this, westward, there was another altar, dedicated to Christ our Saviour, at which divine service was daily celebrated. In this altar was inclosed the head of St. Swithin, with many other relics, which archbishop Alphage brought with him from Winchester. Passing from this altar westward, many steps led down to the choir and nave, which were both even, or upon the same level. At the bottom of the steps, there was a passage into the undercroft, under all the east part of the church. (fn. 13) At the east end of which, was an altar, in which was inclosed, according to old tradition, the head of St. Furseus. From hence by a winding passage, at the west end of it, was the tomb of St. Dunstan, (fn. 14) but separated from the undercroft by a strong stone wall; over the tomb was erected a monument, pyramid wife, and at the head of it an altar, (fn. 15) for the mattin service. Between these steps, or passage into the undercroft and the nave, was the choir, (fn. 16) which was separated from the nave by a fair and decent partition, to keep off the crowds of people that usually were in the body of the church, so that the singing of the chanters in the choir might not be disturbed. About the middle of the length of the nave, were two towers or steeples, built without the walls; one on the south, and the other on the north side. In the former was the altar of St. Gregory, where was an entrance into the church by the south door, and where law controversies and pleas concerning secular matters were exercised. (fn. 17) In the latter, or north tower, was a passage for the monks into the church, from the monastery; here were the cloysters, where the novices were instructed in their religious rules and offices, and where the monks conversed together. In this tower was the altar of St. Martin. At the west end of the church was a chapel, dedicated to the blessed Virgin Mary, to which there was an ascent by steps, and at the east end of it an altar, dedicated to her, in which was inclosed the head of St. Astroburta the Virgin; and at the western part of it was the archbishop's pontifical chair, made of large stones, compacted together with mortar; a fair piece of work, and placed at a convenient distance from the altar, close to the wall of the church. (fn. 18)

 

To return now to archbishop Lanfranc, who was sent for from Normandy in 1073, being the fourth year of the Conqueror's reign, to fill this see, a time, when a man of a noble spirit, equal to the laborious task he was to undertake, was wanting especially for this church; and that he was such, the several great works which were performed by him, were incontestable proofs, as well as of his great and generous mind. At the first sight of the ruinous condition of this church, says the historian, the archbishop was struck with astonishment, and almost despaired of seeing that and the monastery re edified; but his care and perseverance raised both in all its parts anew, and that in a novel and more magnificent kind and form of structure, than had been hardly in any place before made use of in this kingdom, which made it a precedent and pattern to succeeding structures of this kind; (fn. 19) and new monasteries and churches were built after the example of it; for it should be observed, that before the coming of the Normans most of the churches and monasteries in this kingdom were of wood; (all the monasteries in my realm, says king Edgar, in his charter to the abbey of Malmesbury, dated anno 974, to the outward sight are nothing but worm-eaten and rotten timber and boards) but after the Norman conquest, such timber fabrics grew out of use, and gave place to stone buildings raised upon arches; a form of structure introduced into general use by that nation, and in these parts surnished with stone from Caen, in Normandy. (fn. 20) After this fashion archbishop Lanfranc rebuilt the whole church from the foundation, with the palace and monastery, the wall which encompassed the court, and all the offices belonging to the monastery within the wall, finishing the whole nearly within the compass of seven years; (fn. 21) besides which, he furnished the church with ornaments and rich vestments; after which, the whole being perfected, he altered the name of it, by a dedication of it to the Holy Trinity; whereas, before it was called the church of our Saviour, or Christ-church, and from the above time it bore (as by Domesday book appears) the name of the church of the Holy Trinity; this new church being built on the same spot on which the antient one stood, though on a far different model.

 

After Lanfranc's death, archbishop Anselm succeeded in the year 1093, to the see of Canterbury, and must be esteemed a principal benefactor to this church; for though his time was perplexed with a continued series of troubles, of which both banishment and poverty made no small part, which in a great measure prevented him from bestowing that cost on his church, which he would otherwise have done, yet it was through his patronage and protection, and through his care and persuasions, that the fabric of it, begun and perfected by his predecessor, became enlarged and rose to still greater splendor. (fn. 22)

 

In order to carry this forward, upon the vacancy of the priory, he constituted Ernulph and Conrad, the first in 1104, the latter in 1108, priors of this church; to whose care, being men of generous and noble minds, and of singular skill in these matters, he, during his troubles, not only committed the management of this work, but of all his other concerns during his absence.

 

Probably archbishop Anselm, on being recalled from banishment on king Henry's accession to the throne, had pulled down that part of the church built by Lanfranc, from the great tower in the middle of it to the east end, intending to rebuild it upon a still larger and more magnificent plan; when being borne down by the king's displeasure, he intrusted prior Ernulph with the work, who raised up the building with such splendor, says Malmesbury, that the like was not to be seen in all England; (fn. 23) but the short time Ernulph continued in this office did not permit him to see his undertaking finished. (fn. 24) This was left to his successor Conrad, who, as the obituary of Christ church informs us, by his great industry, magnificently perfected the choir, which his predecessor had left unfinished, (fn. 25) adorning it with curious pictures, and enriching it with many precious ornaments. (fn. 26)

 

This great undertaking was not entirely compleated at the death of archbishop Anselm, which happened in 1109, anno 9 Henry I. nor indeed for the space of five years afterwards, during which the see of Canterbury continued vacant; when being finished, in honour of its builder, and on account of its more than ordinary beauty, it gained the name of the glorious choir of Conrad. (fn. 27)

 

After the see of Canterbury had continued thus vacant for five years, Ralph, or as some call him, Rodulph, bishop of Rochester, was translated to it in the year 1114, at whose coming to it, the church was dedicated anew to the Holy Trinity, the name which had been before given to it by Lanfranc. (fn. 28) The only particular description we have of this church when thus finished, is from Gervas, the monk of this monastery, and that proves imperfect, as to the choir of Lanfranc, which had been taken down soon after his death; (fn. 29) the following is his account of the nave, or western part of it below the choir, being that which had been erected by archbishop Lanfranc, as has been before mentioned. From him we learn, that the west end, where the chapel of the Virgin Mary stood before, was now adorned with two stately towers, on the top of which were gilded pinnacles. The nave or body was supported by eight pair of pillars. At the east end of the nave, on the north side, was an oratory, dedicated in honor to the blessed Virgin, in lieu, I suppose, of the chapel, that had in the former church been dedicated to her at the west end. Between the nave and the choir there was built a great tower or steeple, as it were in the centre of the whole fabric; (fn. 30) under this tower was erected the altar of the Holy Cross; over a partition, which separated this tower from the nave, a beam was laid across from one side to the other of the church; upon the middle of this beam was fixed a great cross, between the images of the Virgin Mary and St. John, and between two cherubims. The pinnacle on the top of this tower, was a gilded cherub, and hence it was called the angel steeple; a name it is frequently called by at this day. (fn. 31)

 

This great tower had on each side a cross isle, called the north and south wings, which were uniform, of the same model and dimensions; each of them had a strong pillar in the middle for a support to the roof, and each of them had two doors or passages, by which an entrance was open to the east parts of the church. At one of these doors there was a descent by a few steps into the undercroft; at the other, there was an ascent by many steps into the upper parts of the church, that is, the choir, and the isles on each side of it. Near every one of these doors or passages, an altar was erected; at the upper door in the south wing, there was an altar in honour of All Saints; and at the lower door there was one of St. Michael; and before this altar on the south side was buried archbishop Fleologild; and on the north side, the holy Virgin Siburgis, whom St. Dunstan highly admired for her sanctity. In the north isle, by the upper door, was the altar of St. Blaze; and by the lower door, that of St. Benedict. In this wing had been interred four archbishops, Adelm and Ceolnoth, behind the altar, and Egelnoth and Wlfelm before it. At the entrance into this wing, Rodulph and his successor William Corboil, both archbishops, were buried. (fn. 32)

 

Hence, he continues, we go up by some steps into the great tower, and before us there is a door and steps leading down into the south wing, and on the right hand a pair of folding doors, with stairs going down into the nave of the church; but without turning to any of these, let us ascend eastward, till by several more steps we come to the west end of Conrad's choir; being now at the entrance of the choir, Gervas tells us, that he neither saw the choir built by Lanfranc, nor found it described by any one; that Eadmer had made mention of it, without giving any account of it, as he had done of the old church, the reason of which appears to be, that Lanfranc's choir did not long survive its founder, being pulled down as before-mentioned, by archbishop Anselm; so that it could not stand more than twenty years; therefore the want of a particular description of it will appear no great defect in the history of this church, especially as the deficiency is here supplied by Gervas's full relation of the new choir of Conrad, built instead of it; of which, whoever desires to know the whole architecture and model observed in the fabric, the order, number, height and form of the pillars and windows, may know the whole of it from him. The roof of it, he tells us, (fn. 33) was beautified with curious paintings representing heaven; (fn. 34) in several respects it was agreeable to the present choir, the stalls were large and framed of carved wood. In the middle of it, there hung a gilded crown, on which were placed four and twenty tapers of wax. From the choir an ascent of three steps led to the presbiterium, or place for the presbiters; here, he says, it would be proper to stop a little and take notice of the high altar, which was dedicated to the name of CHRIST. It was placed between two other altars, the one of St. Dunstan, the other of St. Alphage; at the east corners of the high altar were fixed two pillars of wood, beautified with silver and gold; upon these pillars was placed a beam, adorned with gold, which reached across the church, upon it there were placed the glory, (fn. 35) the images of St. Dunstan and St. Alphage, and seven chests or coffers overlaid with gold, full of the relics of many saints. Between those pillars was a cross gilded all over, and upon the upper beam of the cross were set sixty bright crystals.

 

Beyond this, by an ascent of eight steps towards the east, behind the altar, was the archiepiscopal throne, which Gervas calls the patriarchal chair, made of one stone; in this chair, according to the custom of the church, the archbishop used to sit, upon principal festivals, in his pontifical ornaments, whilst the solemn offices of religion were celebrated, until the consecration of the host, when he came down to the high altar, and there performed the solemnity of consecration. Still further, eastward, behind the patriarchal chair, (fn. 36) was a chapel in the front of the whole church, in which was an altar, dedicated to the Holy Trinity; behind which were laid the bones of two archbishops, Odo of Canterbury, and Wilfrid of York; by this chapel on the south side near the wall of the church, was laid the body of archbishop Lanfranc, and on the north side, the body of archbishop Theobald. Here it is to be observed, that under the whole east part of the church, from the angel steeple, there was an undercrost or crypt, (fn. 37) in which were several altars, chapels and sepulchres; under the chapel of the Trinity before-mentioned, were two altars, on the south side, the altar of St. Augustine, the apostle of the English nation, by which archbishop Athelred was interred. On the north side was the altar of St. John Baptist, by which was laid the body of archbishop Eadsin; under the high altar was the chapel and altar of the blessed Virgin Mary, to whom the whole undercroft was dedicated.

 

To return now, he continues, to the place where the bresbyterium and choir meet, where on each side there was a cross isle (as was to be seen in his time) which might be called the upper south and north wings; on the east side of each of these wings were two half circular recesses or nooks in the wall, arched over after the form of porticoes. Each of them had an altar, and there was the like number of altars under them in the crost. In the north wing, the north portico had the altar of St. Martin, by which were interred the bodies of two archbishops, Wlfred on the right, and Living on the left hand; under it in the croft, was the altar of St. Mary Magdalen. The other portico in this wing, had the altar of St. Stephen, and by it were buried two archbishops, Athelard on the left hand, and Cuthbert on the right; in the croft under it, was the altar of St. Nicholas. In the south wing, the north portico had the altar of St. John the Evangelist, and by it the bodies of Æthelgar and Aluric, archbishops, were laid. In the croft under it was the altar of St. Paulinus, by which the body of archbishop Siricius was interred. In the south portico was the altar of St. Gregory, by which were laid the corps of the two archbishops Bregwin and Plegmund. In the croft under it was the altar of St. Owen, archbishop of Roan, and underneath in the croft, not far from it the altar of St. Catherine.

 

Passing from these cross isles eastward there were two towers, one on the north, the other on the south side of the church. In the tower on the north side was the altar of St. Andrew, which gave name to the tower; under it, in the croft, was the altar of the Holy Innocents; the tower on the south side had the altar of St. Peter and St. Paul, behind which the body of St. Anselm was interred, which afterwards gave name both to the altar and tower (fn. 38) (now called St. Anselm's). The wings or isles on each side of the choir had nothing in particular to be taken notice of.— Thus far Gervas, from whose description we in particular learn, where several of the bodies of the old archbishops were deposited, and probably the ashes of some of them remain in the same places to this day.

 

As this building, deservedly called the glorious choir of Conrad, was a magnificent work, so the undertaking of it at that time will appear almost beyond example, especially when the several circumstances of it are considered; but that it was carried forward at the archbishop's cost, exceeds all belief. It was in the discouraging reign of king William Rufus, a prince notorious in the records of history, for all manner of sacrilegious rapine, that archbishop Anselm was promoted to this see; when he found the lands and revenues of this church so miserably wasted and spoiled, that there was hardly enough left for his bare subsistence; who, in the first years that he sat in the archiepiscopal chair, struggled with poverty, wants and continual vexations through the king's displeasure, (fn. 39) and whose three next years were spent in banishment, during all which time he borrowed money for his present maintenance; who being called home by king Henry I. at his coming to the crown, laboured to pay the debts he had contracted during the time of his banishment, and instead of enjoying that tranquility and ease he hoped for, was, within two years afterwards, again sent into banishment upon a fresh displeasure conceived against him by the king, who then seized upon all the revenues of the archbishopric, (fn. 40) which he retained in his own hands for no less than four years.

 

Under these hard circumstances, it would have been surprizing indeed, that the archbishop should have been able to carry on so great a work, and yet we are told it, as a truth, by the testimonies of history; but this must surely be understood with the interpretation of his having been the patron, protector and encourager, rather than the builder of this work, which he entrusted to the care and management of the priors Ernulph and Conrad, and sanctioned their employing, as Lanfranc had done before, the revenues and stock of the church to this use. (fn. 41)

 

In this state as above-mentioned, without any thing material happening to it, this church continued till about the year 1130, anno 30 Henry I. when it seems to have suffered some damage by a fire; (fn. 42) but how much, there is no record left to inform us; however it could not be of any great account, for it was sufficiently repaired, and that mostly at the cost of archbishop Corboil, who then sat in the chair of this see, (fn. 43) before the 4th of May that year, on which day, being Rogation Sunday, the bishops performed the dedication of it with great splendor and magnificence, such, says Gervas, col. 1664, as had not been heard of since the dedication of the temple of Solomon; the king, the queen, David, king of Scots, all the archbishops, and the nobility of both kingdoms being present at it, when this church's former name was restored again, being henceforward commonly called Christ-church. (fn. 44)

 

Among the manuscripts of Trinity college library, in Cambridge, in a very curious triple psalter of St. Jerome, in Latin, written by the monk Eadwyn, whose picture is at the beginning of it, is a plan or drawing made by him, being an attempt towards a representation of this church and monastery, as they stood between the years 1130 and 1174; which makes it probable, that he was one of the monks of it, and the more so, as the drawing has not any kind of relation to the plalter or sacred hymns contained in the manuscript.

 

His plan, if so it may be called, for it is neither such, nor an upright, nor a prospect, and yet something of all together; but notwithstanding this rudeness of the draftsman, it shews very plain that it was intended for this church and priory, and gives us a very clear knowledge, more than we have been able to learn from any description we have besides, of what both were at the above period of time. (fn. 45)

 

Forty-four years after this dedication, on the 5th of September, anno 1174, being the 20th year of king Henry II.'s reign, a fire happened, which consumed great part of this stately edifice, namely, the whole choir, from the angel steeple to the east end of the church, together with the prior's lodgings, the chapel of the Virgin Mary, the infirmary, and some other offices belonging to the monastery; but the angel steeple, the lower cross isles, and the nave appear to have received no material injury from the flames. (fn. 46) The narrative of this accident is told by Gervas, the monk of Canterbury, so often quoted before, who was an eye witness of this calamity, as follows:

 

Three small houses in the city near the old gate of the monastery took fire by accident, a strong south wind carried the flakes of fire to the top of the church, and lodged them between the joints of the lead, driving them to the timbers under it; this kindled a fire there, which was not discerned till the melted lead gave a free passage for the flames to appear above the church, and the wind gaining by this means a further power of increasing them, drove them inwardly, insomuch that the danger became immediately past all possibility of relief. The timber of the roof being all of it on fire, fell down into the choir, where the stalls of the manks, made of large pieces of carved wood, afforded plenty of fuel to the flames, and great part of the stone work, through the vehement heat of the fire, was so weakened, as to be brought to irreparable ruin, and besides the fabric itself, the many rich ornaments in the church were devoured by the flames.

 

The choir being thus laid in ashes, the monks removed from amidst the ruins, the bodies of the two saints, whom they called patrons of the church, the archbishops Dunstan and Alphage, and deposited them by the altar of the great cross, in the nave of the church; (fn. 47) and from this time they celebrated the daily religious offices in the oratory of the blessed Virgin Mary in the nave, and continued to do so for more than five years, when the choir being re edified, they returned to it again. (fn. 48)

 

Upon this destruction of the church, the prior and convent, without any delay, consulted on the most speedy and effectual method of rebuilding it, resolving to finish it in such a manner, as should surpass all the former choirs of it, as well in beauty as size and magnificence. To effect this, they sent for the most skilful architects that could be found either in France or England. These surveyed the walls and pillars, which remained standing, but they found great part of them so weakened by the fire, that they could no ways be built upon with any safety; and it was accordingly resolved, that such of them should be taken down; a whole year was spent in doing this, and in providing materials for the new building, for which they sent abroad for the best stone that could be procured; Gervas has given a large account, (fn. 49) how far this work advanced year by year; what methods and rules of architecture were observed, and other particulars relating to the rebuilding of this church; all which the curious reader may consult at his leisure; it will be sufficient to observe here, that the new building was larger in height and length, and more beautiful in every respect, than the choir of Conrad; for the roof was considerably advanced above what it was before, and was arched over with stone; whereas before it was composed of timber and boards. The capitals of the pillars were now beautified with different sculptures of carvework; whereas, they were before plain, and six pillars more were added than there were before. The former choir had but one triforium, or inner gallery, but now there were two made round it, and one in each side isle and three in the cross isles; before, there were no marble pillars, but such were now added to it in abundance. In forwarding this great work, the monks had spent eight years, when they could proceed no further for want of money; but a fresh supply coming in from the offerings at St. Thomas's tomb, so much more than was necessary for perfecting the repair they were engaged in, as encouraged them to set about a more grand design, which was to pull down the eastern extremity of the church, with the small chapel of the Holy Trinity adjoining to it, and to erect upon a stately undercroft, a most magnificent one instead of it, equally lofty with the roof of the church, and making a part of it, which the former one did not, except by a door into it; but this new chapel, which was dedicated likewise to the Holy Trinity, was not finished till some time after the rest of the church; at the east end of this chapel another handsome one, though small, was afterwards erected at the extremity of the whole building, since called Becket's crown, on purpose for an altar and the reception of some part of his relics; (fn. 50) further mention of which will be made hereafter.

 

The eastern parts of this church, as Mr. Gostling observes, have the appearance of much greater antiquity than what is generally allowed to them; and indeed if we examine the outside walls and the cross wings on each side of the choir, it will appear, that the whole of them was not rebuilt at the time the choir was, and that great part of them was suffered to remain, though altered, added to, and adapted as far as could be, to the new building erected at that time; the traces of several circular windows and other openings, which were then stopped up, removed, or altered, still appearing on the walls both of the isles and the cross wings, through the white-wash with which they are covered; and on the south side of the south isle, the vaulting of the roof as well as the triforium, which could not be contrived so as to be adjusted to the places of the upper windows, plainly shew it. To which may be added, that the base or foot of one of the westernmost large pillars of the choir on the north side, is strengthened with a strong iron band round it, by which it should seem to have been one of those pillars which had been weakened by the fire, but was judged of sufficient firmness, with this precaution, to remain for the use of the new fabric.

 

The outside of this part of the church is a corroborating proof of what has been mentioned above, as well in the method, as in the ornaments of the building.— The outside of it towards the south, from St. Michael's chapel eastward, is adorned with a range of small pillars, about six inches diameter, and about three feet high, some with santastic shasts and capitals, others with plain ones; these support little arches, which intersect each other; and this chain or girdle of pillars is continued round the small tower, the eastern cross isle and the chapel of St. Anselm, to the buildings added in honour of the Holy Trinity, and St. Thomas Becket, where they leave off. The casing of St. Michael's chapel has none of them, but the chapel of the Virgin Mary, answering to it on the north side of the church, not being fitted to the wall, shews some of them behind it; which seems as if they had been continued before, quite round the eastern parts of the church.

 

These pillars, which rise from about the level of the pavement, within the walls above them, are remarkably plain and bare of ornaments; but the tower above mentioned and its opposite, as soon as they rise clear of the building, are enriched with stories of this colonade, one above another, up to the platform from whence their spires rise; and the remains of the two larger towers eastward, called St. Anselm's, and that answering to it on the north side of the church, called St. Andrew's are decorated much after the same manner, as high as they remain at present.

 

At the time of the before-mentioned fire, which so fatally destroyed the upper part of this church, the undercrost, with the vaulting over it, seems to have remained entire, and unhurt by it.

 

The vaulting of the undercrost, on which the floor of the choir and eastern parts of the church is raised, is supported by pillars, whose capitals are as various and fantastical as those of the smaller ones described before, and so are their shafts, some being round, others canted, twisted, or carved, so that hardly any two of them are alike, except such as are quite plain.

 

These, I suppose, may be concluded to be of the same age, and if buildings in the same stile may be conjectured to be so from thence, the antiquity of this part of the church may be judged, though historians have left us in the dark in relation to it.

 

In Leland's Collectanea, there is an account and description of a vault under the chancel of the antient church of St. Peter, in Oxford, called Grymbald's crypt, being allowed by all, to have been built by him; (fn. 51) Grymbald was one of those great and accomplished men, whom king Alfred invited into England about the year 885, to assist him in restoring Christianity, learning and the liberal arts. (fn. 52) Those who compare the vaults or undercrost of the church of Canterbury, with the description and prints given of Grymbald's crypt, (fn. 53) will easily perceive, that two buildings could hardly have been erected more strongly resembling each other, except that this at Canterbury is larger, and more pro fusely decorated with variety of fancied ornaments, the shafts of several of the pillars here being twisted, or otherwise varied, and many of the captials exactly in the same grotesque taste as those in Grymbald's crypt. (fn. 54) Hence it may be supposed, that those whom archbishop Lanfranc employed as architects and designers of his building at Canterbury, took their model of it, at least of this part of it, from that crypt, and this undercrost now remaining is the same, as was originally built by him, as far eastward, as to that part which begins under the chapel of the Holy Trinity, where it appears to be of a later date, erected at the same time as the chapel. The part built by Lanfranc continues at this time as firm and entire, as it was at the very building of it, though upwards of seven hundred years old. (fn. 55)

 

But to return to the new building; though the church was not compleatly finished till the end of the year 1184, yet it was so far advanced towards it, that, in 1180, on April 19, being Easter eve, (fn. 56) the archbishop, prior and monks entered the new choir, with a solemn procession, singing Te Deum, for their happy return to it. Three days before which they had privately, by night, carried the bodies of St. Dunstan and St. Alphage to the places prepared for them near the high altar. The body likewise of queen Edive (which after the fire had been removed from the north cross isle, where it lay before, under a stately gilded shrine) to the altar of the great cross, was taken up, carried into the vestry, and thence to the altar of St. Martin, where it was placed under the coffin of archbishop Livinge. In the month of July following the altar of the Holy Trinity was demolished, and the bodies of those archbishops, which had been laid in that part of the church, were removed to other places. Odo's body was laid under St. Dunstan's and Wilfrid's under St. Alphage's; Lanfranc's was deposited nigh the altar of St. Martin, and Theobald's at that of the blessed Virgin, in the nave of the church, (fn. 57) under a marble tomb; and soon afterwards the two archbishops, on the right and left hand of archbishop Becket in the undercrost, were taken up and placed under the altar of St. Mary there. (fn. 58)

 

After a warning so terrible, as had lately been given, it seemed most necessary to provide against the danger of fire for the time to come; the flames, which had so lately destroyed a considerable part of the church and monastery, were caused by some small houses, which had taken fire at a small distance from the church.— There still remained some other houses near it, which belonged to the abbot and convent of St. Augustine; for these the monks of Christ-church created, by an exchange, which could not be effected till the king interposed, and by his royal authority, in a manner, compelled the abbot and convent to a composition for this purpose, which was dated in the year 1177, that was three years after the late fire of this church. (fn. 59)

 

These houses were immediately pulled down, and it proved a providential and an effectual means of preserving the church from the like calamity; for in the year 1180, on May 22, this new choir, being not then compleated, though it had been used the month be fore, as has been already mentioned, there happened a fire in the city, which burnt down many houses, and the flames bent their course towards the church, which was again in great danger; but the houses near it being taken away, the fire was stopped, and the church escaped being burnt again. (fn. 60)

 

Although there is no mention of a new dedication of the church at this time, yet the change made in the name of it has been thought by some to imply a formal solemnity of this kind, as it appears to have been from henceforth usually called the church of St. Thomas the Martyr, and to have continued so for above 350 years afterwards.

 

New names to churches, it is true. have been usually attended by formal consecrations of them; and had there been any such solemnity here, undoubtedly the same would not have passed by unnoticed by every historian, the circumstance of it must have been notorious, and the magnificence equal at least to the other dedications of this church, which have been constantly mentioned by them; but here was no need of any such ceremony, for although the general voice then burst forth to honour this church with the name of St. Thomas, the universal object of praise and adoration, then stiled the glorious martyr, yet it reached no further, for the name it had received at the former dedication, notwithstanding this common appellation of it, still remained in reality, and it still retained invariably in all records and writings, the name of Christ church only, as appears by many such remaining among the archives of the dean and chapter; and though on the seal of this church, which was changed about this time; the counter side of it had a representation of Becket's martyrdom, yet on the front of it was continued that of the church, and round it an inscription with the former name of Christ church; which seal remained in force till the dissolution of the priory.

 

It may not be improper to mention here some transactions, worthy of observation, relating to this favorite saint, which passed from the time of his being murdered, to that of his translation to the splendid shrine prepared for his relics.

 

Archbishop Thomas Becket was barbarously murdered in this church on Dec. 29, 1170, being the 16th year of king Henry II. and his body was privately buried towards the east end of the undercrost. The monks tell us, that about the Easter following, miracles began to be wrought by him, first at his tomb, then in the undercrost, and in every part of the whole fabric of the church; afterwards throughout England, and lastly, throughout the rest of the world. (fn. 61) The same of these miracles procured him the honour of a formal canonization from pope Alexander III. whose bull for that purpose is dated March 13, in the year 1172. (fn. 62) This declaration of the pope was soon known in all places, and the reports of his miracles were every where sounded abroad. (fn. 63)

 

Hereupon crowds of zealots, led on by a phrenzy of devotion, hastened to kneel at his tomb. In 1177, Philip, earl of Flanders, came hither for that purpose, when king Henry met and had a conference with him at Canterbury. (fn. 64) In June 1178, king Henry returning from Normandy, visited the sepulchre of this new saint; and in July following, William, archbishop of Rhemes, came from France, with a large retinue, to perform his vows to St. Thomas of Canterbury, where the king met him and received him honourably. In the year 1179, Lewis, king of France, came into England; before which neither he nor any of his predecessors had ever set foot in this kingdom. (fn. 65) He landed at Dover, where king Henry waited his arrival, and on August 23, the two kings came to Canterbury, with a great train of nobility of both nations, and were received with due honour and great joy, by the archbishop, with his com-provincial bishops, and the prior and the whole convent. (fn. 66)

 

King Lewis came in the manner and habit of a pilgrim, and was conducted to the tomb of St. Thomas by a solemn procession; he there offered his cup of gold and a royal precious stone, (fn. 67) and gave the convent a yearly rent for ever, of a hundred muids of wine, to be paid by himself and his successors; which grant was confirmed by his royal charter, under his seal, and delivered next day to the convent; (fn. 68) after he had staid here two, (fn. 69) or as others say, three days, (fn. 70) during which the oblations of gold and silver made were so great, that the relation of them almost exceeded credibility. (fn. 71) In 1181, king Henry, in his return from Normandy, again paid his devotions at this tomb. These visits were the early fruits of the adoration of the new sainted martyr, and these royal examples of kings and great persons were followed by multitudes, who crowded to present with full hands their oblations at his tomb.— Hence the convent was enabled to carry forward the building of the new choir, and they applied all this vast income to the fabric of the church, as the present case instantly required, for which they had the leave and consent of the archbishop, confirmed by the bulls of several succeeding popes. (fn. 72)

 

¶From the liberal oblations of these royal and noble personages at the tomb of St. Thomas, the expences of rebuilding the choir appear to have been in a great measure supplied, nor did their devotion and offerings to the new saint, after it was compleated, any ways abate, but, on the contrary, they daily increased; for in the year 1184, Philip, archbishop of Cologne, and Philip, earl of Flanders, came together to pay their vows at this tomb, and were met here by king Henry, who gave them an invitation to London. (fn. 73) In 1194, John, archbishop of Lions; in the year afterwards, John, archbishop of York; and in the year 1199, king John, performed their devotions at the foot of this tomb. (fn. 74) King Richard I. likewise, on his release from captivity in Germany, landing on the 30th of March at Sandwich, proceeded from thence, as an humble stranger on foot, towards Canterbury, to return his grateful thanks to God and St. Thomas for his release. (fn. 75) All these by name, with many nobles and multitudes of others, of all sorts and descriptions, visited the saint with humble adoration and rich oblations, whilst his body lay in the undercrost. In the mean time the chapel and altar at the upper part of the east end of the church, which had been formerly consecrated to the Holy Trinity, were demolished, and again prepared with great splendor, for the reception of this saint, who being now placed there, implanted his name not only on the chapel and altar, but on the whole church, which was from thenceforth known only by that of the church of St. Thomas the martyr.

  

On July 7, anno 1220, the remains of St. Thomas were translated from his tomb to his new shrine, with the greatest solemnity and rejoicings. Pandulph, the pope's legate, the archbishops of Canterbury and Rheims, and many bishops and abbots, carried the coffin on their shoulders, and placed it on the new shrine, and the king graced these solemnities with his royal presence. (fn. 76) The archbishop of Canterbury provided forage along all the road, between London and Canterbury, for the horses of all such as should come to them, and he caused several pipes and conduits to run with wine in different parts of the city. This, with the other expences arising during the time, was so great, that he left a debt on the see, which archbishop Boniface, his fourth successor in it, was hardly enabled to discharge.

 

¶The saint being now placed in his new repository, became the vain object of adoration to the deluded people, and afterwards numbers of licences were granted to strangers by the king, to visit this shrine. (fn. 77) The titles of glorious, of saint and martyr, were among those given to him; (fn. 78) such veneration had all people for his relics, that the religious of several cathedral churches and monasteries, used all their endeavours to obtain some of them, and thought themselves happy and rich in the possession of the smallest portion of them. (fn. 79) Besides this, there were erected and dedicated to his honour, many churches, chapels, altars and hospitals in different places, both in this kingdom and abroad. (fn. 80) Thus this saint, even whilst he lay in his obscure tomb in the undercroft, brought such large and constant supplies of money, as enabled the monks to finish this beautiful choir, and the eastern parts of the church; and when he was translated to the most exalted and honourable place in it, a still larger abundance of gain filled their coffers, which continued as a plentiful supply to them, from year to year, to the time of the reformation, and the final abolition of the priory itself.

 

www.british-history.ac.uk/survey-kent/vol11/pp306-383

Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed. (Psalm 37:3)

    

Trust and do are words which go well together, in the order in which the Holy Spirit has placed them. We should have faith, and that faith should work. Trust in God sets us upon holy doing: we trust God for good, and then we do good. We do not sit still because we trust, but we arouse ourselves and expect the Lord to work through us and by us. It is not ours to worry and do evil but to trust and do good. We neither trust without doing nor do without trusting.

    

Adversaries would root us out if they could; but by trusting and doing we dwell in the land. We will not go into Egypt, but we will remain in Immanuel's land-the providence of God, the Canaan of covenant love. We are not so easily to be got rid of as the Lord's enemies suppose. They cannot thrust us Out nor stamp us out: where God has given us a name and a place, there we abide.

    

But what about the supply of our necessities? The Lord has put a "verily" into this promise. As sure as God is true, His people shall be fed. It is theirs to trust and to do, and it is the Lord's to do according to their trust. If not fed by ravens, or fed by an Obadiah, or fed by a widow, yet they shall be fed somehow. Away, ye fears!

~ C.S. Spurgeon

God's work | Prophecies From the Lord Jesus Himself on God Incarnate of the Last Days Appearing and Working as the Son of Man

 

Be you therefore ready also: for the Son of man comes at an hour when you think not (Luk 12:40).

But as the days of Noe were, so shall also the coming of the Son of man be (Mat 24:37).

For as the lightning comes out of the east, and shines even to the west; so shall also the coming of the Son of man be(Mat 24:27).

For as the lightning, that lightens out of the one part under heaven, shines to the other part under heaven; so shall also the Son of man be in his day. But first must he suffer many things, and be rejected of this generation (Luk 17:24-25).

  

recommenda to you: what is incarnation

Not so long ago, the main road from Dover to Sandwich passed right through the centre of Easty. Its narrow roads lined with parked cars must have been quite a bottle neck. But now the main road goes round and the cars can park was their owners want.

 

I visited Eastry many years ago, early in the Kent church project. So I am revisiting those first churches to see what I missed now I have a little knowledge of church architecture.

 

We park in the centre on the main road and walk down the dead end street to the church. It looks fine in the spring sunshine, flints glistening. It sits surrounded by gfand houses, most of which are listed.

 

Entrance is via a unique porch in the west end of the church, under the tower, where a porch has been fashioned from carved wood and leaded lights.

 

Upon entering you are greeted by the glory of the church, the chancel arch festooned with panels showing four different designs, but my eye is taken by the two quatrefoil cut outs either side.

 

-------------------------------------------

 

Set away from the main street but on one of the earliest sites in the village, flint-built Eastry church has an over restored appearance externally but this gives way to a noteworthy interior. Built in the early thirteenth century by its patrons, Christ Church Canterbury, it was always designed to be a statement of both faith and power. The nave has a clerestory above round piers whilst the east nave wall has a pair of quatrefoils pierced through into the chancel. However this feature pales into insignificance when one sees what stands between them - a square panel containing 35 round paintings in medallions. There are four deigns including the Lily for Our Lady; a dove; Lion; Griffin. They would have formed a backdrop to the Rood which would have been supported on a beam the corbels of which survive below the paintings. On the centre pier of the south aisle is a very rare feature - a beautifully inscribed perpetual calendar or `Dominical Circle` to help find the Dominical letter of the year. Dating from the fourteenth century it divides the calendar into a sequence of 28 years. The reredos is an alabaster structure dating from the Edwardian period - a rather out of place object in a church of this form, but a good piece of work in its own right. On the west wall is a good early 19th century Royal Arms with hatchments on either side and there are many good monuments both ledger slabs and hanging tablets. Of the latter the finest commemorates John Harvey who died in 1794. It shows his ship the Brunswick fighting with all guns blazing with the French ship the Vengeur. John Bacon carved the Elder this detailed piece of work.

 

www.kentchurches.info/church.asp?p=Eastry

 

------------------------------------------

 

Above the Chancel Arch, enclosed within a rectangular frame, are rows of seven "medallion" wall paintings; the lower group was discovered in 1857 and the rest in 1903. They remained in a rather dilapidated state until the Canterbury Cathedral Wall Paintings Department brought them back to life.

 

The medallions are evidently of the 13th Century, having been painted while the mortar was still wet. Each medallion contains one of four motifs:

 

The trefoil flower, pictured left, is perhaps a symbol of the Blessed Virgin Mary to whom the church is dedicated; or symbolic of Christ.

 

The lion; symbolic of the Resurrection

  

Doves, either singly, or in pairs, represent the Holy Spirit

  

The Griffin represents evil, over which victory is won by the power of the Resurrection and the courage of the Christian.

 

www.ewbchurches.org.uk/eastrychurchhistory.htm

 

-----------------------------------------

Not so long ago, the main road from Dover to Sandwich passed right through the centre of Easty. Its narrow roads lined with parked cars must have been quite a bottle neck. But now the main road goes round and the cars can park was their owners want.

 

I visited Eastry many years ago, early in the Kent church project. So I am revisiting those first churches to see what I missed now I have a little knowledge of church architecture.

 

We park in the centre on the main road and walk down the dead end street to the church. It looks fine in the spring sunshine, flints glistening. It sits surrounded by gfand houses, most of which are listed.

 

Entrance is via a unique porch in the west end of the church, under the tower, where a porch has been fashioned from carved wood and leaded lights.

 

Upon entering you are greeted by the glory of the church, the chancel arch festooned with panels showing four different designs, but my eye is taken by the two quatrefoil cut outs either side.

 

-------------------------------------------

 

Set away from the main street but on one of the earliest sites in the village, flint-built Eastry church has an over restored appearance externally but this gives way to a noteworthy interior. Built in the early thirteenth century by its patrons, Christ Church Canterbury, it was always designed to be a statement of both faith and power. The nave has a clerestory above round piers whilst the east nave wall has a pair of quatrefoils pierced through into the chancel. However this feature pales into insignificance when one sees what stands between them - a square panel containing 35 round paintings in medallions. There are four deigns including the Lily for Our Lady; a dove; Lion; Griffin. They would have formed a backdrop to the Rood which would have been supported on a beam the corbels of which survive below the paintings. On the centre pier of the south aisle is a very rare feature - a beautifully inscribed perpetual calendar or `Dominical Circle` to help find the Dominical letter of the year. Dating from the fourteenth century it divides the calendar into a sequence of 28 years. The reredos is an alabaster structure dating from the Edwardian period - a rather out of place object in a church of this form, but a good piece of work in its own right. On the west wall is a good early 19th century Royal Arms with hatchments on either side and there are many good monuments both ledger slabs and hanging tablets. Of the latter the finest commemorates John Harvey who died in 1794. It shows his ship the Brunswick fighting with all guns blazing with the French ship the Vengeur. John Bacon carved the Elder this detailed piece of work.

 

www.kentchurches.info/church.asp?p=Eastry

 

------------------------------------------

 

Above the Chancel Arch, enclosed within a rectangular frame, are rows of seven "medallion" wall paintings; the lower group was discovered in 1857 and the rest in 1903. They remained in a rather dilapidated state until the Canterbury Cathedral Wall Paintings Department brought them back to life.

 

The medallions are evidently of the 13th Century, having been painted while the mortar was still wet. Each medallion contains one of four motifs:

 

The trefoil flower, pictured left, is perhaps a symbol of the Blessed Virgin Mary to whom the church is dedicated; or symbolic of Christ.

 

The lion; symbolic of the Resurrection

  

Doves, either singly, or in pairs, represent the Holy Spirit

  

The Griffin represents evil, over which victory is won by the power of the Resurrection and the courage of the Christian.

 

www.ewbchurches.org.uk/eastrychurchhistory.htm

 

-----------------------------------------

In 2018, a Flickrfriend noticed I was posting shots near to where she lived in New York. Short story is that the next day we met up for beers and a chat.

 

Fast forward five years and Diane is back visiting the UK and she was coming to Canterbury, did I want to meet and show her round?

 

Yes.

 

Yes, I do.

 

With just the one car, and Canterbury being a car-unfriendly city built still on a medieval road plan, it is easier to travel by public transport. So, at half seven, Jools dropped me off at Dover Priory so I could catch the train to Canterbury East, through the overgrown remains of the Kent coalfield at Shepherdswell and Snowdon, and detrain at Canterbury.

 

It was a dull, damp morning, with a strong wind blowing, but the forecast suggested little rain, but the wind would ensure that what rain there was, would be thrown in our faces, or at our back, with some force.

 

It is a poorly marked path into the city centre, but thanks to the nearby Castle, St Mildrids and Dane John Park, I guessed, correctly, that I walked straight ahead, once having crossed the small park which seems to be where St Mary in Castro once stood, the centre would be about ten minutes away.

 

I had eaten just an orange before leaving home, having decided I should have breakfast out, so it was that I walked to, and into The Saffron Café, where I ordered a large breakfast a a pot of tea, then people watched as I waited for the bangers and rashers to be cooked.

 

When it arrived, it was very good indeed, not greasy, and just what I had planned breakfast to be.

 

Once eaten and paid, I walk to the Buttercross, where the time was a minute before nine, and the Cathedral would soon be open.

 

No one else around, so I became the first paying visitor of the day, and went round taking some shots (I only had the nifty fifty with me, but my main target was the Chapterhouse and Crypt.

 

Both were open, though photography not allowed in the Crypt, though I did take a couple of shots of what I wanted to see here, the two columns rescued from the old Saxon church at Recilver, which was pulled down by its parishioners who believed, thanks to the then vicar's mother, that it was imperilled by the encroaching sea.

 

200 years later and Reculver Towers still stand, and the footprint of the church is still safe from the sea.

 

My only concern as to see wheich of the dozens of columns down in the Crypt, all holding the cathedral above it, up, where the ones I wanted to see. That was answered by two oversized columns, which were labelled as such. I took my shots and went in search of the Chapterhouse, which somehow I had missed on previous visits too.

 

This was open, and empty, but the stunning ceiling and stined glass windows would require a return visit with the big lens, but no matter as the entrance ticket allows for unlimited revisits for 12 months.

 

I walk back outside after an hour, and get a message from Diane that she was delayed with ticket problems, so I had time on my hands before her new arrival time of ten past midday came.

 

So, I went for a haircut, saving me a job on Sunday, though not as good as the guys in Folkestone, it'll last until I return from Denmark in two weeks or maybe more.

 

I had forgotten to pring my allergy spray, so went in search of a branch of Boots, got the spray, then went to Waterstones for a copy of Stuart Maconie's new book, not for today, but for my trip to Denmark, something to read when dining alone.....

 

That found and bought, it was now time to walk to the station and meet Diane, and maybe even read the first chapter of the book too.

 

I reached the station with a quarter of an hour to spare, so I sat down to begin to read, when a group of four young adults sat behind, began playing music, smoking and to start being annoying. And then a man came to me and asked if I was local, and if so did I know where the job centre was?

 

I didn't, but one of the young men behind me chirped up and explained by turning left on the main road and following the road along would bring him to the job centre.

 

Never judge a book by the cover, Ian.

 

Diane's train came in, and after negotiating the lift up from the platform, along the walkway and down the lift the other side, ten more minutes had gone by, but she came out.

 

We hugged and I had to explain that the Cathedral had more steps than I remember, but we could go and see where we could get into and see.

 

So, first up was a walk back into the city, past the Westgate, over broth branches of the Stour, stopping to look at the ditching stool and then through to Palace Street to see Number 8, and further along to the old King's School Book Shop with its wonky door and all odd angles.

 

Diane got her shots, and on the way back we paused for a drink at the Bell and Crown, where a "typical" English beer was requested. After chatting with a guy at the bar, I decided on a Leffe, as I had bought her a Belgian beer in NYC when we last met.

 

I took the beer outside where we drank and talked more.

 

A check of the time revelled it to be after two, so we drank up and walked to the Cathedral. I had my ticket from the morning, Diane bought hers, and we made our way to the side door so she could see and take shots from the Nave.

 

To get to the Quire we had to go back out and walk all the way round past the Chancel, ruins of other buildings and to where there was a passageway to the School, the other way lead to a small barely marked lift, which took us up to the Quire, where the majesty of the Cathedral.

 

It really is rather magnificent, even if on her buggy we could not get to see the tomb of The Black Prince.

 

Sunlight falling through the stained glass was also wonderful, and we both took shots, but time was getting away.

 

Before I left for home, we looked for a place to eat, couldn't find a pasty shop, but we did find a chippy. So eating a battered sausage and well salted and vinegared chips we ate and talked so more.

 

And so it was time to part, I took her back to High Street, and she went off to West Station, while I walked back to East.

 

Thankfully I had walked it this morning, so found it no trouble, but the way was poorly marked and I could have easily got lost.

 

On the platform, there was a train in ten minutes, which would get me back to Priory station by twenty past five, just in time for Jools to pick me up on her way home.

 

Which would have been perfect had it not been for roadworks and traffic lights. I walked up Folkestone Road along the line of cars waiting at the lights until I found Jools, got in and once through the lights, back up Jubilee Way to home.

 

I quickly rustled up Carbonara, plating it up in less than 20 minutes. I checked my phone, 21,500 steps, which the health app seemed to approve of.

 

And to end the perfect day, Norwich were on telly, but playing Leicester who took their chances and we didn't. City lost 2-0.

 

Oh well.

 

A fine day, all in all

 

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History of the cathedral

THE ORIGIN of a Christian church on the scite of the present cathedral, is supposed to have taken place as early as the Roman empire in Britain, for the use of the antient faithful and believing soldiers of their garrison here; and that Augustine found such a one standing here, adjoining to king Ethelbert's palace, which was included in the king's gift to him.

 

This supposition is founded on the records of the priory of Christ-church, (fn. 1) concurring with the common opinion of almost all our historians, who tell us of a church in Canterbury, which Augustine found standing in the east part of the city, which he had of king Ethelbert's gift, which after his consecration at Arles, in France, he commended by special dedication to the patronage of our blessed Saviour. (fn. 2)

 

According to others, the foundations only of an old church formerly built by the believing Romans, were left here, on which Augustine erected that, which he afterwards dedicated to out Saviour; (fn. 3) and indeed it is not probable that king Ethelbert should have suffered the unsightly ruins of a Christian church, which, being a Pagan, must have been very obnoxious to him, so close to his palace, and supposing these ruins had been here, would he not have suffered them to be repaired, rather than have obliged his Christian queen to travel daily to such a distance as St. Martin's church, or St. Pancrace's chapel, for the performance of her devotions.

 

Some indeed have conjectured that the church found by St. Augustine, in the east part of the city, was that of St.Martin, truly so situated; and urge in favor of it, that there have not been at any time any remains of British or Roman bricks discovered scattered in or about this church of our Saviour, those infallible, as Mr. Somner stiles them, signs of antiquity, and so generally found in buildings, which have been erected on, or close to the spot where more antient ones have stood. But to proceed, king Ethelbert's donation to Augustine was made in the year 596, who immediately afterwards went over to France, and was consecrated a bishop at Arles, and after his return, as soon as he had sufficiently finished a church here, whether built out of ruins or anew, it matters not, he exercised his episcopal function in the dedication of it, says the register of Christ-church, to the honor of Christ our Saviour; whence it afterwards obtained the name of Christ-church. (fn. 4)

 

From the time of Augustine for the space of upwards of three hundred years, there is not found in any printed or manuscript chronicle, the least mention of the fabric of this church, so that it is probable nothing befell it worthy of being recorded; however it should be mentioned, that during that period the revenues of it were much increased, for in the leiger books of it there are registered more than fifty donations of manors, lands, &c. so large and bountiful, as became the munificence of kings and nobles to confer. (fn. 5)

 

It is supposed, especially as we find no mention made of any thing to the contrary, that the fabric of this church for two hundred years after Augustine's time, met with no considerable molestations; but afterwards, the frequent invasions of the Danes involved both the civil and ecclesiastical state of this country in continual troubles and dangers; in the confusion of which, this church appears to have run into a state of decay; for when Odo was promoted to the archbishopric, in the year 938, the roof of it was in a ruinous condition; age had impaired it, and neglect had made it extremely dangerous; the walls of it were of an uneven height, according as it had been more or less decayed, and the roof of the church seemed ready to fall down on the heads of those underneath. All this the archbishop undertook to repair, and then covered the whole church with lead; to finish which, it took three years, as Osbern tells us, in the life of Odo; (fn. 6) and further, that there was not to be found a church of so large a size, capable of containing so great a multitude of people, and thus, perhaps, it continued without any material change happening to it, till the year 1011; a dismal and fatal year to this church and city; a time of unspeakable confusion and calamities; for in the month of September that year, the Danes, after a siege of twenty days, entered this city by force, burnt the houses, made a lamentable slaughter of the inhabitants, rifled this church, and then set it on fire, insomuch, that the lead with which archbishop Odo had covered it, being melted, ran down on those who were underneath. The sull story of this calamity is given by Osbern, in the life of archbishop Odo, an abridgement of which the reader will find below. (fn. 7)

 

The church now lay in ruins, without a roof, the bare walls only standing, and in this desolate condition it remained as long as the fury of the Danes prevailed, who after they had burnt the church, carried away archbishop Alphage with them, kept him in prison seven months, and then put him to death, in the year 1012, the year after which Living, or Livingus, succeeded him as archbishop, though it was rather in his calamities than in his seat of dignity, for he too was chained up by the Danes in a loathsome dungeon for seven months, before he was set free, but he so sensibly felt the deplorable state of this country, which he foresaw was every day growing worse and worse, that by a voluntary exile, he withdrew himself out of the nation, to find some solitary retirement, where he might bewail those desolations of his country, to which he was not able to bring any relief, but by his continual prayers. (fn. 8) He just outlived this storm, returned into England, and before he died saw peace and quientness restored to this land by king Canute, who gaining to himself the sole sovereignty over the nation, made it his first business to repair the injuries which had been done to the churches and monasteries in this kingdom, by his father's and his own wars. (fn. 9)

 

As for this church, archbishop Ægelnoth, who presided over it from the year 1020 to the year 1038, began and finished the repair, or rather the rebuilding of it, assisted in it by the royal munificence of the king, (fn. 10) who in 1023 presented his crown of gold to this church, and restored to it the port of Sandwich, with its liberties. (fn. 11) Notwithstanding this, in less than forty years afterwards, when Lanfranc soon after the Norman conquest came to the see, he found this church reduced almost to nothing by fire, and dilapidations; for Eadmer says, it had been consumed by a third conflagration, prior to the year of his advancement to it, in which fire almost all the antient records of the privileges of it had perished. (fn. 12)

 

The same writer has given us a description of this old church, as it was before Lanfranc came to the see; by which we learn, that at the east end there was an altar adjoining to the wall of the church, of rough unhewn stone, cemented with mortar, erected by archbishop Odo, for a repository of the body of Wilfrid, archbishop of York, which Odo had translated from Rippon hither, giving it here the highest place; at a convenient distance from this, westward, there was another altar, dedicated to Christ our Saviour, at which divine service was daily celebrated. In this altar was inclosed the head of St. Swithin, with many other relics, which archbishop Alphage brought with him from Winchester. Passing from this altar westward, many steps led down to the choir and nave, which were both even, or upon the same level. At the bottom of the steps, there was a passage into the undercroft, under all the east part of the church. (fn. 13) At the east end of which, was an altar, in which was inclosed, according to old tradition, the head of St. Furseus. From hence by a winding passage, at the west end of it, was the tomb of St. Dunstan, (fn. 14) but separated from the undercroft by a strong stone wall; over the tomb was erected a monument, pyramid wife, and at the head of it an altar, (fn. 15) for the mattin service. Between these steps, or passage into the undercroft and the nave, was the choir, (fn. 16) which was separated from the nave by a fair and decent partition, to keep off the crowds of people that usually were in the body of the church, so that the singing of the chanters in the choir might not be disturbed. About the middle of the length of the nave, were two towers or steeples, built without the walls; one on the south, and the other on the north side. In the former was the altar of St. Gregory, where was an entrance into the church by the south door, and where law controversies and pleas concerning secular matters were exercised. (fn. 17) In the latter, or north tower, was a passage for the monks into the church, from the monastery; here were the cloysters, where the novices were instructed in their religious rules and offices, and where the monks conversed together. In this tower was the altar of St. Martin. At the west end of the church was a chapel, dedicated to the blessed Virgin Mary, to which there was an ascent by steps, and at the east end of it an altar, dedicated to her, in which was inclosed the head of St. Astroburta the Virgin; and at the western part of it was the archbishop's pontifical chair, made of large stones, compacted together with mortar; a fair piece of work, and placed at a convenient distance from the altar, close to the wall of the church. (fn. 18)

 

To return now to archbishop Lanfranc, who was sent for from Normandy in 1073, being the fourth year of the Conqueror's reign, to fill this see, a time, when a man of a noble spirit, equal to the laborious task he was to undertake, was wanting especially for this church; and that he was such, the several great works which were performed by him, were incontestable proofs, as well as of his great and generous mind. At the first sight of the ruinous condition of this church, says the historian, the archbishop was struck with astonishment, and almost despaired of seeing that and the monastery re edified; but his care and perseverance raised both in all its parts anew, and that in a novel and more magnificent kind and form of structure, than had been hardly in any place before made use of in this kingdom, which made it a precedent and pattern to succeeding structures of this kind; (fn. 19) and new monasteries and churches were built after the example of it; for it should be observed, that before the coming of the Normans most of the churches and monasteries in this kingdom were of wood; (all the monasteries in my realm, says king Edgar, in his charter to the abbey of Malmesbury, dated anno 974, to the outward sight are nothing but worm-eaten and rotten timber and boards) but after the Norman conquest, such timber fabrics grew out of use, and gave place to stone buildings raised upon arches; a form of structure introduced into general use by that nation, and in these parts surnished with stone from Caen, in Normandy. (fn. 20) After this fashion archbishop Lanfranc rebuilt the whole church from the foundation, with the palace and monastery, the wall which encompassed the court, and all the offices belonging to the monastery within the wall, finishing the whole nearly within the compass of seven years; (fn. 21) besides which, he furnished the church with ornaments and rich vestments; after which, the whole being perfected, he altered the name of it, by a dedication of it to the Holy Trinity; whereas, before it was called the church of our Saviour, or Christ-church, and from the above time it bore (as by Domesday book appears) the name of the church of the Holy Trinity; this new church being built on the same spot on which the antient one stood, though on a far different model.

 

After Lanfranc's death, archbishop Anselm succeeded in the year 1093, to the see of Canterbury, and must be esteemed a principal benefactor to this church; for though his time was perplexed with a continued series of troubles, of which both banishment and poverty made no small part, which in a great measure prevented him from bestowing that cost on his church, which he would otherwise have done, yet it was through his patronage and protection, and through his care and persuasions, that the fabric of it, begun and perfected by his predecessor, became enlarged and rose to still greater splendor. (fn. 22)

 

In order to carry this forward, upon the vacancy of the priory, he constituted Ernulph and Conrad, the first in 1104, the latter in 1108, priors of this church; to whose care, being men of generous and noble minds, and of singular skill in these matters, he, during his troubles, not only committed the management of this work, but of all his other concerns during his absence.

 

Probably archbishop Anselm, on being recalled from banishment on king Henry's accession to the throne, had pulled down that part of the church built by Lanfranc, from the great tower in the middle of it to the east end, intending to rebuild it upon a still larger and more magnificent plan; when being borne down by the king's displeasure, he intrusted prior Ernulph with the work, who raised up the building with such splendor, says Malmesbury, that the like was not to be seen in all England; (fn. 23) but the short time Ernulph continued in this office did not permit him to see his undertaking finished. (fn. 24) This was left to his successor Conrad, who, as the obituary of Christ church informs us, by his great industry, magnificently perfected the choir, which his predecessor had left unfinished, (fn. 25) adorning it with curious pictures, and enriching it with many precious ornaments. (fn. 26)

 

This great undertaking was not entirely compleated at the death of archbishop Anselm, which happened in 1109, anno 9 Henry I. nor indeed for the space of five years afterwards, during which the see of Canterbury continued vacant; when being finished, in honour of its builder, and on account of its more than ordinary beauty, it gained the name of the glorious choir of Conrad. (fn. 27)

 

After the see of Canterbury had continued thus vacant for five years, Ralph, or as some call him, Rodulph, bishop of Rochester, was translated to it in the year 1114, at whose coming to it, the church was dedicated anew to the Holy Trinity, the name which had been before given to it by Lanfranc. (fn. 28) The only particular description we have of this church when thus finished, is from Gervas, the monk of this monastery, and that proves imperfect, as to the choir of Lanfranc, which had been taken down soon after his death; (fn. 29) the following is his account of the nave, or western part of it below the choir, being that which had been erected by archbishop Lanfranc, as has been before mentioned. From him we learn, that the west end, where the chapel of the Virgin Mary stood before, was now adorned with two stately towers, on the top of which were gilded pinnacles. The nave or body was supported by eight pair of pillars. At the east end of the nave, on the north side, was an oratory, dedicated in honor to the blessed Virgin, in lieu, I suppose, of the chapel, that had in the former church been dedicated to her at the west end. Between the nave and the choir there was built a great tower or steeple, as it were in the centre of the whole fabric; (fn. 30) under this tower was erected the altar of the Holy Cross; over a partition, which separated this tower from the nave, a beam was laid across from one side to the other of the church; upon the middle of this beam was fixed a great cross, between the images of the Virgin Mary and St. John, and between two cherubims. The pinnacle on the top of this tower, was a gilded cherub, and hence it was called the angel steeple; a name it is frequently called by at this day. (fn. 31)

 

This great tower had on each side a cross isle, called the north and south wings, which were uniform, of the same model and dimensions; each of them had a strong pillar in the middle for a support to the roof, and each of them had two doors or passages, by which an entrance was open to the east parts of the church. At one of these doors there was a descent by a few steps into the undercroft; at the other, there was an ascent by many steps into the upper parts of the church, that is, the choir, and the isles on each side of it. Near every one of these doors or passages, an altar was erected; at the upper door in the south wing, there was an altar in honour of All Saints; and at the lower door there was one of St. Michael; and before this altar on the south side was buried archbishop Fleologild; and on the north side, the holy Virgin Siburgis, whom St. Dunstan highly admired for her sanctity. In the north isle, by the upper door, was the altar of St. Blaze; and by the lower door, that of St. Benedict. In this wing had been interred four archbishops, Adelm and Ceolnoth, behind the altar, and Egelnoth and Wlfelm before it. At the entrance into this wing, Rodulph and his successor William Corboil, both archbishops, were buried. (fn. 32)

 

Hence, he continues, we go up by some steps into the great tower, and before us there is a door and steps leading down into the south wing, and on the right hand a pair of folding doors, with stairs going down into the nave of the church; but without turning to any of these, let us ascend eastward, till by several more steps we come to the west end of Conrad's choir; being now at the entrance of the choir, Gervas tells us, that he neither saw the choir built by Lanfranc, nor found it described by any one; that Eadmer had made mention of it, without giving any account of it, as he had done of the old church, the reason of which appears to be, that Lanfranc's choir did not long survive its founder, being pulled down as before-mentioned, by archbishop Anselm; so that it could not stand more than twenty years; therefore the want of a particular description of it will appear no great defect in the history of this church, especially as the deficiency is here supplied by Gervas's full relation of the new choir of Conrad, built instead of it; of which, whoever desires to know the whole architecture and model observed in the fabric, the order, number, height and form of the pillars and windows, may know the whole of it from him. The roof of it, he tells us, (fn. 33) was beautified with curious paintings representing heaven; (fn. 34) in several respects it was agreeable to the present choir, the stalls were large and framed of carved wood. In the middle of it, there hung a gilded crown, on which were placed four and twenty tapers of wax. From the choir an ascent of three steps led to the presbiterium, or place for the presbiters; here, he says, it would be proper to stop a little and take notice of the high altar, which was dedicated to the name of CHRIST. It was placed between two other altars, the one of St. Dunstan, the other of St. Alphage; at the east corners of the high altar were fixed two pillars of wood, beautified with silver and gold; upon these pillars was placed a beam, adorned with gold, which reached across the church, upon it there were placed the glory, (fn. 35) the images of St. Dunstan and St. Alphage, and seven chests or coffers overlaid with gold, full of the relics of many saints. Between those pillars was a cross gilded all over, and upon the upper beam of the cross were set sixty bright crystals.

 

Beyond this, by an ascent of eight steps towards the east, behind the altar, was the archiepiscopal throne, which Gervas calls the patriarchal chair, made of one stone; in this chair, according to the custom of the church, the archbishop used to sit, upon principal festivals, in his pontifical ornaments, whilst the solemn offices of religion were celebrated, until the consecration of the host, when he came down to the high altar, and there performed the solemnity of consecration. Still further, eastward, behind the patriarchal chair, (fn. 36) was a chapel in the front of the whole church, in which was an altar, dedicated to the Holy Trinity; behind which were laid the bones of two archbishops, Odo of Canterbury, and Wilfrid of York; by this chapel on the south side near the wall of the church, was laid the body of archbishop Lanfranc, and on the north side, the body of archbishop Theobald. Here it is to be observed, that under the whole east part of the church, from the angel steeple, there was an undercrost or crypt, (fn. 37) in which were several altars, chapels and sepulchres; under the chapel of the Trinity before-mentioned, were two altars, on the south side, the altar of St. Augustine, the apostle of the English nation, by which archbishop Athelred was interred. On the north side was the altar of St. John Baptist, by which was laid the body of archbishop Eadsin; under the high altar was the chapel and altar of the blessed Virgin Mary, to whom the whole undercroft was dedicated.

 

To return now, he continues, to the place where the bresbyterium and choir meet, where on each side there was a cross isle (as was to be seen in his time) which might be called the upper south and north wings; on the east side of each of these wings were two half circular recesses or nooks in the wall, arched over after the form of porticoes. Each of them had an altar, and there was the like number of altars under them in the crost. In the north wing, the north portico had the altar of St. Martin, by which were interred the bodies of two archbishops, Wlfred on the right, and Living on the left hand; under it in the croft, was the altar of St. Mary Magdalen. The other portico in this wing, had the altar of St. Stephen, and by it were buried two archbishops, Athelard on the left hand, and Cuthbert on the right; in the croft under it, was the altar of St. Nicholas. In the south wing, the north portico had the altar of St. John the Evangelist, and by it the bodies of Æthelgar and Aluric, archbishops, were laid. In the croft under it was the altar of St. Paulinus, by which the body of archbishop Siricius was interred. In the south portico was the altar of St. Gregory, by which were laid the corps of the two archbishops Bregwin and Plegmund. In the croft under it was the altar of St. Owen, archbishop of Roan, and underneath in the croft, not far from it the altar of St. Catherine.

 

Passing from these cross isles eastward there were two towers, one on the north, the other on the south side of the church. In the tower on the north side was the altar of St. Andrew, which gave name to the tower; under it, in the croft, was the altar of the Holy Innocents; the tower on the south side had the altar of St. Peter and St. Paul, behind which the body of St. Anselm was interred, which afterwards gave name both to the altar and tower (fn. 38) (now called St. Anselm's). The wings or isles on each side of the choir had nothing in particular to be taken notice of.— Thus far Gervas, from whose description we in particular learn, where several of the bodies of the old archbishops were deposited, and probably the ashes of some of them remain in the same places to this day.

 

As this building, deservedly called the glorious choir of Conrad, was a magnificent work, so the undertaking of it at that time will appear almost beyond example, especially when the several circumstances of it are considered; but that it was carried forward at the archbishop's cost, exceeds all belief. It was in the discouraging reign of king William Rufus, a prince notorious in the records of history, for all manner of sacrilegious rapine, that archbishop Anselm was promoted to this see; when he found the lands and revenues of this church so miserably wasted and spoiled, that there was hardly enough left for his bare subsistence; who, in the first years that he sat in the archiepiscopal chair, struggled with poverty, wants and continual vexations through the king's displeasure, (fn. 39) and whose three next years were spent in banishment, during all which time he borrowed money for his present maintenance; who being called home by king Henry I. at his coming to the crown, laboured to pay the debts he had contracted during the time of his banishment, and instead of enjoying that tranquility and ease he hoped for, was, within two years afterwards, again sent into banishment upon a fresh displeasure conceived against him by the king, who then seized upon all the revenues of the archbishopric, (fn. 40) which he retained in his own hands for no less than four years.

 

Under these hard circumstances, it would have been surprizing indeed, that the archbishop should have been able to carry on so great a work, and yet we are told it, as a truth, by the testimonies of history; but this must surely be understood with the interpretation of his having been the patron, protector and encourager, rather than the builder of this work, which he entrusted to the care and management of the priors Ernulph and Conrad, and sanctioned their employing, as Lanfranc had done before, the revenues and stock of the church to this use. (fn. 41)

 

In this state as above-mentioned, without any thing material happening to it, this church continued till about the year 1130, anno 30 Henry I. when it seems to have suffered some damage by a fire; (fn. 42) but how much, there is no record left to inform us; however it could not be of any great account, for it was sufficiently repaired, and that mostly at the cost of archbishop Corboil, who then sat in the chair of this see, (fn. 43) before the 4th of May that year, on which day, being Rogation Sunday, the bishops performed the dedication of it with great splendor and magnificence, such, says Gervas, col. 1664, as had not been heard of since the dedication of the temple of Solomon; the king, the queen, David, king of Scots, all the archbishops, and the nobility of both kingdoms being present at it, when this church's former name was restored again, being henceforward commonly called Christ-church. (fn. 44)

 

Among the manuscripts of Trinity college library, in Cambridge, in a very curious triple psalter of St. Jerome, in Latin, written by the monk Eadwyn, whose picture is at the beginning of it, is a plan or drawing made by him, being an attempt towards a representation of this church and monastery, as they stood between the years 1130 and 1174; which makes it probable, that he was one of the monks of it, and the more so, as the drawing has not any kind of relation to the plalter or sacred hymns contained in the manuscript.

 

His plan, if so it may be called, for it is neither such, nor an upright, nor a prospect, and yet something of all together; but notwithstanding this rudeness of the draftsman, it shews very plain that it was intended for this church and priory, and gives us a very clear knowledge, more than we have been able to learn from any description we have besides, of what both were at the above period of time. (fn. 45)

 

Forty-four years after this dedication, on the 5th of September, anno 1174, being the 20th year of king Henry II.'s reign, a fire happened, which consumed great part of this stately edifice, namely, the whole choir, from the angel steeple to the east end of the church, together with the prior's lodgings, the chapel of the Virgin Mary, the infirmary, and some other offices belonging to the monastery; but the angel steeple, the lower cross isles, and the nave appear to have received no material injury from the flames. (fn. 46) The narrative of this accident is told by Gervas, the monk of Canterbury, so often quoted before, who was an eye witness of this calamity, as follows:

 

Three small houses in the city near the old gate of the monastery took fire by accident, a strong south wind carried the flakes of fire to the top of the church, and lodged them between the joints of the lead, driving them to the timbers under it; this kindled a fire there, which was not discerned till the melted lead gave a free passage for the flames to appear above the church, and the wind gaining by this means a further power of increasing them, drove them inwardly, insomuch that the danger became immediately past all possibility of relief. The timber of the roof being all of it on fire, fell down into the choir, where the stalls of the manks, made of large pieces of carved wood, afforded plenty of fuel to the flames, and great part of the stone work, through the vehement heat of the fire, was so weakened, as to be brought to irreparable ruin, and besides the fabric itself, the many rich ornaments in the church were devoured by the flames.

 

The choir being thus laid in ashes, the monks removed from amidst the ruins, the bodies of the two saints, whom they called patrons of the church, the archbishops Dunstan and Alphage, and deposited them by the altar of the great cross, in the nave of the church; (fn. 47) and from this time they celebrated the daily religious offices in the oratory of the blessed Virgin Mary in the nave, and continued to do so for more than five years, when the choir being re edified, they returned to it again. (fn. 48)

 

Upon this destruction of the church, the prior and convent, without any delay, consulted on the most speedy and effectual method of rebuilding it, resolving to finish it in such a manner, as should surpass all the former choirs of it, as well in beauty as size and magnificence. To effect this, they sent for the most skilful architects that could be found either in France or England. These surveyed the walls and pillars, which remained standing, but they found great part of them so weakened by the fire, that they could no ways be built upon with any safety; and it was accordingly resolved, that such of them should be taken down; a whole year was spent in doing this, and in providing materials for the new building, for which they sent abroad for the best stone that could be procured; Gervas has given a large account, (fn. 49) how far this work advanced year by year; what methods and rules of architecture were observed, and other particulars relating to the rebuilding of this church; all which the curious reader may consult at his leisure; it will be sufficient to observe here, that the new building was larger in height and length, and more beautiful in every respect, than the choir of Conrad; for the roof was considerably advanced above what it was before, and was arched over with stone; whereas before it was composed of timber and boards. The capitals of the pillars were now beautified with different sculptures of carvework; whereas, they were before plain, and six pillars more were added than there were before. The former choir had but one triforium, or inner gallery, but now there were two made round it, and one in each side isle and three in the cross isles; before, there were no marble pillars, but such were now added to it in abundance. In forwarding this great work, the monks had spent eight years, when they could proceed no further for want of money; but a fresh supply coming in from the offerings at St. Thomas's tomb, so much more than was necessary for perfecting the repair they were engaged in, as encouraged them to set about a more grand design, which was to pull down the eastern extremity of the church, with the small chapel of the Holy Trinity adjoining to it, and to erect upon a stately undercroft, a most magnificent one instead of it, equally lofty with the roof of the church, and making a part of it, which the former one did not, except by a door into it; but this new chapel, which was dedicated likewise to the Holy Trinity, was not finished till some time after the rest of the church; at the east end of this chapel another handsome one, though small, was afterwards erected at the extremity of the whole building, since called Becket's crown, on purpose for an altar and the reception of some part of his relics; (fn. 50) further mention of which will be made hereafter.

 

The eastern parts of this church, as Mr. Gostling observes, have the appearance of much greater antiquity than what is generally allowed to them; and indeed if we examine the outside walls and the cross wings on each side of the choir, it will appear, that the whole of them was not rebuilt at the time the choir was, and that great part of them was suffered to remain, though altered, added to, and adapted as far as could be, to the new building erected at that time; the traces of several circular windows and other openings, which were then stopped up, removed, or altered, still appearing on the walls both of the isles and the cross wings, through the white-wash with which they are covered; and on the south side of the south isle, the vaulting of the roof as well as the triforium, which could not be contrived so as to be adjusted to the places of the upper windows, plainly shew it. To which may be added, that the base or foot of one of the westernmost large pillars of the choir on the north side, is strengthened with a strong iron band round it, by which it should seem to have been one of those pillars which had been weakened by the fire, but was judged of sufficient firmness, with this precaution, to remain for the use of the new fabric.

 

The outside of this part of the church is a corroborating proof of what has been mentioned above, as well in the method, as in the ornaments of the building.— The outside of it towards the south, from St. Michael's chapel eastward, is adorned with a range of small pillars, about six inches diameter, and about three feet high, some with santastic shasts and capitals, others with plain ones; these support little arches, which intersect each other; and this chain or girdle of pillars is continued round the small tower, the eastern cross isle and the chapel of St. Anselm, to the buildings added in honour of the Holy Trinity, and St. Thomas Becket, where they leave off. The casing of St. Michael's chapel has none of them, but the chapel of the Virgin Mary, answering to it on the north side of the church, not being fitted to the wall, shews some of them behind it; which seems as if they had been continued before, quite round the eastern parts of the church.

 

These pillars, which rise from about the level of the pavement, within the walls above them, are remarkably plain and bare of ornaments; but the tower above mentioned and its opposite, as soon as they rise clear of the building, are enriched with stories of this colonade, one above another, up to the platform from whence their spires rise; and the remains of the two larger towers eastward, called St. Anselm's, and that answering to it on the north side of the church, called St. Andrew's are decorated much after the same manner, as high as they remain at present.

 

At the time of the before-mentioned fire, which so fatally destroyed the upper part of this church, the undercrost, with the vaulting over it, seems to have remained entire, and unhurt by it.

 

The vaulting of the undercrost, on which the floor of the choir and eastern parts of the church is raised, is supported by pillars, whose capitals are as various and fantastical as those of the smaller ones described before, and so are their shafts, some being round, others canted, twisted, or carved, so that hardly any two of them are alike, except such as are quite plain.

 

These, I suppose, may be concluded to be of the same age, and if buildings in the same stile may be conjectured to be so from thence, the antiquity of this part of the church may be judged, though historians have left us in the dark in relation to it.

 

In Leland's Collectanea, there is an account and description of a vault under the chancel of the antient church of St. Peter, in Oxford, called Grymbald's crypt, being allowed by all, to have been built by him; (fn. 51) Grymbald was one of those great and accomplished men, whom king Alfred invited into England about the year 885, to assist him in restoring Christianity, learning and the liberal arts. (fn. 52) Those who compare the vaults or undercrost of the church of Canterbury, with the description and prints given of Grymbald's crypt, (fn. 53) will easily perceive, that two buildings could hardly have been erected more strongly resembling each other, except that this at Canterbury is larger, and more pro fusely decorated with variety of fancied ornaments, the shafts of several of the pillars here being twisted, or otherwise varied, and many of the captials exactly in the same grotesque taste as those in Grymbald's crypt. (fn. 54) Hence it may be supposed, that those whom archbishop Lanfranc employed as architects and designers of his building at Canterbury, took their model of it, at least of this part of it, from that crypt, and this undercrost now remaining is the same, as was originally built by him, as far eastward, as to that part which begins under the chapel of the Holy Trinity, where it appears to be of a later date, erected at the same time as the chapel. The part built by Lanfranc continues at this time as firm and entire, as it was at the very building of it, though upwards of seven hundred years old. (fn. 55)

 

But to return to the new building; though the church was not compleatly finished till the end of the year 1184, yet it was so far advanced towards it, that, in 1180, on April 19, being Easter eve, (fn. 56) the archbishop, prior and monks entered the new choir, with a solemn procession, singing Te Deum, for their happy return to it. Three days before which they had privately, by night, carried the bodies of St. Dunstan and St. Alphage to the places prepared for them near the high altar. The body likewise of queen Edive (which after the fire had been removed from the north cross isle, where it lay before, under a stately gilded shrine) to the altar of the great cross, was taken up, carried into the vestry, and thence to the altar of St. Martin, where it was placed under the coffin of archbishop Livinge. In the month of July following the altar of the Holy Trinity was demolished, and the bodies of those archbishops, which had been laid in that part of the church, were removed to other places. Odo's body was laid under St. Dunstan's and Wilfrid's under St. Alphage's; Lanfranc's was deposited nigh the altar of St. Martin, and Theobald's at that of the blessed Virgin, in the nave of the church, (fn. 57) under a marble tomb; and soon afterwards the two archbishops, on the right and left hand of archbishop Becket in the undercrost, were taken up and placed under the altar of St. Mary there. (fn. 58)

 

After a warning so terrible, as had lately been given, it seemed most necessary to provide against the danger of fire for the time to come; the flames, which had so lately destroyed a considerable part of the church and monastery, were caused by some small houses, which had taken fire at a small distance from the church.— There still remained some other houses near it, which belonged to the abbot and convent of St. Augustine; for these the monks of Christ-church created, by an exchange, which could not be effected till the king interposed, and by his royal authority, in a manner, compelled the abbot and convent to a composition for this purpose, which was dated in the year 1177, that was three years after the late fire of this church. (fn. 59)

 

These houses were immediately pulled down, and it proved a providential and an effectual means of preserving the church from the like calamity; for in the year 1180, on May 22, this new choir, being not then compleated, though it had been used the month be fore, as has been already mentioned, there happened a fire in the city, which burnt down many houses, and the flames bent their course towards the church, which was again in great danger; but the houses near it being taken away, the fire was stopped, and the church escaped being burnt again. (fn. 60)

 

Although there is no mention of a new dedication of the church at this time, yet the change made in the name of it has been thought by some to imply a formal solemnity of this kind, as it appears to have been from henceforth usually called the church of St. Thomas the Martyr, and to have continued so for above 350 years afterwards.

 

New names to churches, it is true. have been usually attended by formal consecrations of them; and had there been any such solemnity here, undoubtedly the same would not have passed by unnoticed by every historian, the circumstance of it must have been notorious, and the magnificence equal at least to the other dedications of this church, which have been constantly mentioned by them; but here was no need of any such ceremony, for although the general voice then burst forth to honour this church with the name of St. Thomas, the universal object of praise and adoration, then stiled the glorious martyr, yet it reached no further, for the name it had received at the former dedication, notwithstanding this common appellation of it, still remained in reality, and it still retained invariably in all records and writings, the name of Christ church only, as appears by many such remaining among the archives of the dean and chapter; and though on the seal of this church, which was changed about this time; the counter side of it had a representation of Becket's martyrdom, yet on the front of it was continued that of the church, and round it an inscription with the former name of Christ church; which seal remained in force till the dissolution of the priory.

 

It may not be improper to mention here some transactions, worthy of observation, relating to this favorite saint, which passed from the time of his being murdered, to that of his translation to the splendid shrine prepared for his relics.

 

Archbishop Thomas Becket was barbarously murdered in this church on Dec. 29, 1170, being the 16th year of king Henry II. and his body was privately buried towards the east end of the undercrost. The monks tell us, that about the Easter following, miracles began to be wrought by him, first at his tomb, then in the undercrost, and in every part of the whole fabric of the church; afterwards throughout England, and lastly, throughout the rest of the world. (fn. 61) The same of these miracles procured him the honour of a formal canonization from pope Alexander III. whose bull for that purpose is dated March 13, in the year 1172. (fn. 62) This declaration of the pope was soon known in all places, and the reports of his miracles were every where sounded abroad. (fn. 63)

 

Hereupon crowds of zealots, led on by a phrenzy of devotion, hastened to kneel at his tomb. In 1177, Philip, earl of Flanders, came hither for that purpose, when king Henry met and had a conference with him at Canterbury. (fn. 64) In June 1178, king Henry returning from Normandy, visited the sepulchre of this new saint; and in July following, William, archbishop of Rhemes, came from France, with a large retinue, to perform his vows to St. Thomas of Canterbury, where the king met him and received him honourably. In the year 1179, Lewis, king of France, came into England; before which neither he nor any of his predecessors had ever set foot in this kingdom. (fn. 65) He landed at Dover, where king Henry waited his arrival, and on August 23, the two kings came to Canterbury, with a great train of nobility of both nations, and were received with due honour and great joy, by the archbishop, with his com-provincial bishops, and the prior and the whole convent. (fn. 66)

 

King Lewis came in the manner and habit of a pilgrim, and was conducted to the tomb of St. Thomas by a solemn procession; he there offered his cup of gold and a royal precious stone, (fn. 67) and gave the convent a yearly rent for ever, of a hundred muids of wine, to be paid by himself and his successors; which grant was confirmed by his royal charter, under his seal, and delivered next day to the convent; (fn. 68) after he had staid here two, (fn. 69) or as others say, three days, (fn. 70) during which the oblations of gold and silver made were so great, that the relation of them almost exceeded credibility. (fn. 71) In 1181, king Henry, in his return from Normandy, again paid his devotions at this tomb. These visits were the early fruits of the adoration of the new sainted martyr, and these royal examples of kings and great persons were followed by multitudes, who crowded to present with full hands their oblations at his tomb.— Hence the convent was enabled to carry forward the building of the new choir, and they applied all this vast income to the fabric of the church, as the present case instantly required, for which they had the leave and consent of the archbishop, confirmed by the bulls of several succeeding popes. (fn. 72)

 

¶From the liberal oblations of these royal and noble personages at the tomb of St. Thomas, the expences of rebuilding the choir appear to have been in a great measure supplied, nor did their devotion and offerings to the new saint, after it was compleated, any ways abate, but, on the contrary, they daily increased; for in the year 1184, Philip, archbishop of Cologne, and Philip, earl of Flanders, came together to pay their vows at this tomb, and were met here by king Henry, who gave them an invitation to London. (fn. 73) In 1194, John, archbishop of Lions; in the year afterwards, John, archbishop of York; and in the year 1199, king John, performed their devotions at the foot of this tomb. (fn. 74) King Richard I. likewise, on his release from captivity in Germany, landing on the 30th of March at Sandwich, proceeded from thence, as an humble stranger on foot, towards Canterbury, to return his grateful thanks to God and St. Thomas for his release. (fn. 75) All these by name, with many nobles and multitudes of others, of all sorts and descriptions, visited the saint with humble adoration and rich oblations, whilst his body lay in the undercrost. In the mean time the chapel and altar at the upper part of the east end of the church, which had been formerly consecrated to the Holy Trinity, were demolished, and again prepared with great splendor, for the reception of this saint, who being now placed there, implanted his name not only on the chapel and altar, but on the whole church, which was from thenceforth known only by that of the church of St. Thomas the martyr.

  

On July 7, anno 1220, the remains of St. Thomas were translated from his tomb to his new shrine, with the greatest solemnity and rejoicings. Pandulph, the pope's legate, the archbishops of Canterbury and Rheims, and many bishops and abbots, carried the coffin on their shoulders, and placed it on the new shrine, and the king graced these solemnities with his royal presence. (fn. 76) The archbishop of Canterbury provided forage along all the road, between London and Canterbury, for the horses of all such as should come to them, and he caused several pipes and conduits to run with wine in different parts of the city. This, with the other expences arising during the time, was so great, that he left a debt on the see, which archbishop Boniface, his fourth successor in it, was hardly enabled to discharge.

 

¶The saint being now placed in his new repository, became the vain object of adoration to the deluded people, and afterwards numbers of licences were granted to strangers by the king, to visit this shrine. (fn. 77) The titles of glorious, of saint and martyr, were among those given to him; (fn. 78) such veneration had all people for his relics, that the religious of several cathedral churches and monasteries, used all their endeavours to obtain some of them, and thought themselves happy and rich in the possession of the smallest portion of them. (fn. 79) Besides this, there were erected and dedicated to his honour, many churches, chapels, altars and hospitals in different places, both in this kingdom and abroad. (fn. 80) Thus this saint, even whilst he lay in his obscure tomb in the undercroft, brought such large and constant supplies of money, as enabled the monks to finish this beautiful choir, and the eastern parts of the church; and when he was translated to the most exalted and honourable place in it, a still larger abundance of gain filled their coffers, which continued as a plentiful supply to them, from year to year, to the time of the reformation, and the final abolition of the priory itself.

 

www.british-history.ac.uk/survey-kent/vol11/pp306-383

Storm Lillian did her worse over Thursday night, blowing a right hoolie.

 

Winds were still strong at dawn, but nothing to give much of a thought about, so that when Jools dropped me off at the station, I went into the greasy spoon for a bacon and sausage butty and a brew. And then sat on the low wall to eat and drink, knowing I had half an hour to kill as the train had just left.

 

So I thought.

 

Storm Lillian had, in fact, brought a tree down on the line near Sittingbourne, and a train had hit it, so that al services were backed up, and I wasn't going to get to Canterbury East. But as the name suggests, there is another station in the city, though no direct trains from Dover to Canterbury West now.

 

Instead I caught a train north through Deal and Sandwich to Ramsgate, which was uneventful, if overlong due to the rambling nature of the line north of Richborough.

 

At Ramsgate, having just missed a high speed service, we waited.

 

For half an hour a Charing Cross service was "at Dumpton Park", but never arrived, so that it was the next high speed service we all piled onto.

 

A 15 minute run along the Stour Valley brought me to the city, where half the population with suitcases were waiting to get on.

 

I slipped off, but instead of going straight to the city, I turned left to the Goods Shed, an artisan market to check out whether there was guanciale.

 

They had some, and at half the price in Borough Market, so I made plans that either Jools or I would go back later to buy a hunk at only £2.60/Kg.

 

What I did notice too, was the eatery had just opened up, and were selling bubble and squeak with a variety of toppings. So I found myself ordering a second breakfast of bubble topped with chorizo and scrambled egg, along with the best coffee I have had for a long while.

 

That was better, now to face the naked city!

 

The long, dark and empty days of COVID are behind us, and although the streets were not packed, there were groups following guides, and it felt normal.

 

The reason for being here was the first ever public opening of the Corona Tower and then the chance to climb the 87 steps to the roof, for panoramic views of the city and surrounding downs.

 

Just one tour a day, with limited numbers, so I wanted to make sure my name was on the list. I got to the cathedral at five past ten, and was indeed the first name on the list, though a decision on whether the rooftop visit would go ahead depended on the winds dropping.

 

I went round the cathedral one more time, rattling of a couple of hundred shots, going down the crypt and around the Apse.

 

A short walk away is St Paul Without, which was open. So I went in to take some shots, I think I was there a couple of years back and was recognised in the guise of my Facebook avatar and name.

 

At midday, or just past, I was at the door of the Thomas Backet pub for a swifter. The landlord's two dogs made me feel very welcome.

 

The sun had got out and was warm outside, so I stayed inside for a second beer, and then they put their new house ale on, Troublesome Priest, named after the curse of King John of Thomas Becket. Its a dark best bitter, and very drinkable.

 

Three pints in, I thought I had better stop and go to meet up with Jools. The cathedral called to let me know the tour was on, so all was good.

 

I booked a table at a BBQ place for later, bought Jools a cider as she was parched, whereas I was well hydrated.

 

At quarter to three, I walked back to the cathedral, and was entertained by a choir while I waited. Their voices filled the huge space of the Nave, spinetingling stuff.

 

At half three, I met the guide at the lectern in the Quire, five others joined in to. So, after introductions, we walked to the Chapel at the very east of the Cathedral.

 

The public can look in the chapel, but have never been allowed inside, so this was a rare chance.

 

We swapped stories and news, me pointing out that the guide should really go to Nackington to see the ancient glass there, glass that gives the cathedral a good run for its money with the oldest stained glass in the country.

 

Then, time to climb to to roof of the chapel. An ancient door was unlocked, and beyond, medieval steps, unworn by many feet, so looking almost new, lead up and round.

 

Two glass doors look out onto the Quire, but are left dirty so people don't linger on the stairs to look. So, up and up, round and round, until the steps straighten up and with one last double-height step, we were out on the roof.

 

Not the very top of the cathedral: the roof of the Chancel rose to the west, and the central tower behind that, and in the distance, the two western tower just showed.

 

We look down on the city: a party in the grounds of the posh school nearby, the hustle of the streets and shops, and beyond, ground rose on all sides to the north Downs.

 

For half an hour we lingered and soaked the warm in.

 

Time ran out, so back down. With the first huge step a doosie, but once over that, just round and round, down and down until we were back in the Chancel, with the last visitors of the day looking in surprise as we emerged from the cathedral walls.

 

Jools was in the Thomas Becket, as was my colleague Peter. They were two beers up on me. Or Peter was. Jools would be driving, so she had the one cider.

 

The pub is city centre, but down a side street, so is good, but quieter than it might otherwise be. And their beer is good, which helps, and the food, if you eat there, very good indeed.

 

We talk for an hour, then walk to the smokehouse, which turned out not to be a smokehouse, but a fast food place, opposite the grand entrance to King's School. They di platters for us, and was pretty good, and not too pricey either.

 

Then back to the Thomas Becket for "one last beer", and more chatting.

 

Jools lead me to the car, as my health app ticked over 18,000 steps. I was pooped and ready to go home for a cuppa before bed.

 

The city was just waking up, as bright and beautiful young things tumbled out of cars for a night in the clubs and bars, just beginning their fun just as we were finishing up.

 

Out through Windcheap and onto the A2, a cruise in the gloaming back to Dover.

 

Needless to say, the cats were very pleased/annoyed to see us just after nine. So we fed them, fussed over them. Jools made a brew and I checked my shots, charged the battery ready for Saturday and another fine day out planned.

 

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History of the cathedral

THE ORIGIN of a Christian church on the scite of the present cathedral, is supposed to have taken place as early as the Roman empire in Britain, for the use of the antient faithful and believing soldiers of their garrison here; and that Augustine found such a one standing here, adjoining to king Ethelbert's palace, which was included in the king's gift to him.

 

This supposition is founded on the records of the priory of Christ-church, (fn. 1) concurring with the common opinion of almost all our historians, who tell us of a church in Canterbury, which Augustine found standing in the east part of the city, which he had of king Ethelbert's gift, which after his consecration at Arles, in France, he commended by special dedication to the patronage of our blessed Saviour. (fn. 2)

 

According to others, the foundations only of an old church formerly built by the believing Romans, were left here, on which Augustine erected that, which he afterwards dedicated to out Saviour; (fn. 3) and indeed it is not probable that king Ethelbert should have suffered the unsightly ruins of a Christian church, which, being a Pagan, must have been very obnoxious to him, so close to his palace, and supposing these ruins had been here, would he not have suffered them to be repaired, rather than have obliged his Christian queen to travel daily to such a distance as St. Martin's church, or St. Pancrace's chapel, for the performance of her devotions.

 

Some indeed have conjectured that the church found by St. Augustine, in the east part of the city, was that of St.Martin, truly so situated; and urge in favor of it, that there have not been at any time any remains of British or Roman bricks discovered scattered in or about this church of our Saviour, those infallible, as Mr. Somner stiles them, signs of antiquity, and so generally found in buildings, which have been erected on, or close to the spot where more antient ones have stood. But to proceed, king Ethelbert's donation to Augustine was made in the year 596, who immediately afterwards went over to France, and was consecrated a bishop at Arles, and after his return, as soon as he had sufficiently finished a church here, whether built out of ruins or anew, it matters not, he exercised his episcopal function in the dedication of it, says the register of Christ-church, to the honor of Christ our Saviour; whence it afterwards obtained the name of Christ-church. (fn. 4)

 

From the time of Augustine for the space of upwards of three hundred years, there is not found in any printed or manuscript chronicle, the least mention of the fabric of this church, so that it is probable nothing befell it worthy of being recorded; however it should be mentioned, that during that period the revenues of it were much increased, for in the leiger books of it there are registered more than fifty donations of manors, lands, &c. so large and bountiful, as became the munificence of kings and nobles to confer. (fn. 5)

 

It is supposed, especially as we find no mention made of any thing to the contrary, that the fabric of this church for two hundred years after Augustine's time, met with no considerable molestations; but afterwards, the frequent invasions of the Danes involved both the civil and ecclesiastical state of this country in continual troubles and dangers; in the confusion of which, this church appears to have run into a state of decay; for when Odo was promoted to the archbishopric, in the year 938, the roof of it was in a ruinous condition; age had impaired it, and neglect had made it extremely dangerous; the walls of it were of an uneven height, according as it had been more or less decayed, and the roof of the church seemed ready to fall down on the heads of those underneath. All this the archbishop undertook to repair, and then covered the whole church with lead; to finish which, it took three years, as Osbern tells us, in the life of Odo; (fn. 6) and further, that there was not to be found a church of so large a size, capable of containing so great a multitude of people, and thus, perhaps, it continued without any material change happening to it, till the year 1011; a dismal and fatal year to this church and city; a time of unspeakable confusion and calamities; for in the month of September that year, the Danes, after a siege of twenty days, entered this city by force, burnt the houses, made a lamentable slaughter of the inhabitants, rifled this church, and then set it on fire, insomuch, that the lead with which archbishop Odo had covered it, being melted, ran down on those who were underneath. The sull story of this calamity is given by Osbern, in the life of archbishop Odo, an abridgement of which the reader will find below. (fn. 7)

 

The church now lay in ruins, without a roof, the bare walls only standing, and in this desolate condition it remained as long as the fury of the Danes prevailed, who after they had burnt the church, carried away archbishop Alphage with them, kept him in prison seven months, and then put him to death, in the year 1012, the year after which Living, or Livingus, succeeded him as archbishop, though it was rather in his calamities than in his seat of dignity, for he too was chained up by the Danes in a loathsome dungeon for seven months, before he was set free, but he so sensibly felt the deplorable state of this country, which he foresaw was every day growing worse and worse, that by a voluntary exile, he withdrew himself out of the nation, to find some solitary retirement, where he might bewail those desolations of his country, to which he was not able to bring any relief, but by his continual prayers. (fn. 8) He just outlived this storm, returned into England, and before he died saw peace and quientness restored to this land by king Canute, who gaining to himself the sole sovereignty over the nation, made it his first business to repair the injuries which had been done to the churches and monasteries in this kingdom, by his father's and his own wars. (fn. 9)

 

As for this church, archbishop Ægelnoth, who presided over it from the year 1020 to the year 1038, began and finished the repair, or rather the rebuilding of it, assisted in it by the royal munificence of the king, (fn. 10) who in 1023 presented his crown of gold to this church, and restored to it the port of Sandwich, with its liberties. (fn. 11) Notwithstanding this, in less than forty years afterwards, when Lanfranc soon after the Norman conquest came to the see, he found this church reduced almost to nothing by fire, and dilapidations; for Eadmer says, it had been consumed by a third conflagration, prior to the year of his advancement to it, in which fire almost all the antient records of the privileges of it had perished. (fn. 12)

 

The same writer has given us a description of this old church, as it was before Lanfranc came to the see; by which we learn, that at the east end there was an altar adjoining to the wall of the church, of rough unhewn stone, cemented with mortar, erected by archbishop Odo, for a repository of the body of Wilfrid, archbishop of York, which Odo had translated from Rippon hither, giving it here the highest place; at a convenient distance from this, westward, there was another altar, dedicated to Christ our Saviour, at which divine service was daily celebrated. In this altar was inclosed the head of St. Swithin, with many other relics, which archbishop Alphage brought with him from Winchester. Passing from this altar westward, many steps led down to the choir and nave, which were both even, or upon the same level. At the bottom of the steps, there was a passage into the undercroft, under all the east part of the church. (fn. 13) At the east end of which, was an altar, in which was inclosed, according to old tradition, the head of St. Furseus. From hence by a winding passage, at the west end of it, was the tomb of St. Dunstan, (fn. 14) but separated from the undercroft by a strong stone wall; over the tomb was erected a monument, pyramid wife, and at the head of it an altar, (fn. 15) for the mattin service. Between these steps, or passage into the undercroft and the nave, was the choir, (fn. 16) which was separated from the nave by a fair and decent partition, to keep off the crowds of people that usually were in the body of the church, so that the singing of the chanters in the choir might not be disturbed. About the middle of the length of the nave, were two towers or steeples, built without the walls; one on the south, and the other on the north side. In the former was the altar of St. Gregory, where was an entrance into the church by the south door, and where law controversies and pleas concerning secular matters were exercised. (fn. 17) In the latter, or north tower, was a passage for the monks into the church, from the monastery; here were the cloysters, where the novices were instructed in their religious rules and offices, and where the monks conversed together. In this tower was the altar of St. Martin. At the west end of the church was a chapel, dedicated to the blessed Virgin Mary, to which there was an ascent by steps, and at the east end of it an altar, dedicated to her, in which was inclosed the head of St. Astroburta the Virgin; and at the western part of it was the archbishop's pontifical chair, made of large stones, compacted together with mortar; a fair piece of work, and placed at a convenient distance from the altar, close to the wall of the church. (fn. 18)

 

To return now to archbishop Lanfranc, who was sent for from Normandy in 1073, being the fourth year of the Conqueror's reign, to fill this see, a time, when a man of a noble spirit, equal to the laborious task he was to undertake, was wanting especially for this church; and that he was such, the several great works which were performed by him, were incontestable proofs, as well as of his great and generous mind. At the first sight of the ruinous condition of this church, says the historian, the archbishop was struck with astonishment, and almost despaired of seeing that and the monastery re edified; but his care and perseverance raised both in all its parts anew, and that in a novel and more magnificent kind and form of structure, than had been hardly in any place before made use of in this kingdom, which made it a precedent and pattern to succeeding structures of this kind; (fn. 19) and new monasteries and churches were built after the example of it; for it should be observed, that before the coming of the Normans most of the churches and monasteries in this kingdom were of wood; (all the monasteries in my realm, says king Edgar, in his charter to the abbey of Malmesbury, dated anno 974, to the outward sight are nothing but worm-eaten and rotten timber and boards) but after the Norman conquest, such timber fabrics grew out of use, and gave place to stone buildings raised upon arches; a form of structure introduced into general use by that nation, and in these parts surnished with stone from Caen, in Normandy. (fn. 20) After this fashion archbishop Lanfranc rebuilt the whole church from the foundation, with the palace and monastery, the wall which encompassed the court, and all the offices belonging to the monastery within the wall, finishing the whole nearly within the compass of seven years; (fn. 21) besides which, he furnished the church with ornaments and rich vestments; after which, the whole being perfected, he altered the name of it, by a dedication of it to the Holy Trinity; whereas, before it was called the church of our Saviour, or Christ-church, and from the above time it bore (as by Domesday book appears) the name of the church of the Holy Trinity; this new church being built on the same spot on which the antient one stood, though on a far different model.

 

After Lanfranc's death, archbishop Anselm succeeded in the year 1093, to the see of Canterbury, and must be esteemed a principal benefactor to this church; for though his time was perplexed with a continued series of troubles, of which both banishment and poverty made no small part, which in a great measure prevented him from bestowing that cost on his church, which he would otherwise have done, yet it was through his patronage and protection, and through his care and persuasions, that the fabric of it, begun and perfected by his predecessor, became enlarged and rose to still greater splendor. (fn. 22)

 

In order to carry this forward, upon the vacancy of the priory, he constituted Ernulph and Conrad, the first in 1104, the latter in 1108, priors of this church; to whose care, being men of generous and noble minds, and of singular skill in these matters, he, during his troubles, not only committed the management of this work, but of all his other concerns during his absence.

 

Probably archbishop Anselm, on being recalled from banishment on king Henry's accession to the throne, had pulled down that part of the church built by Lanfranc, from the great tower in the middle of it to the east end, intending to rebuild it upon a still larger and more magnificent plan; when being borne down by the king's displeasure, he intrusted prior Ernulph with the work, who raised up the building with such splendor, says Malmesbury, that the like was not to be seen in all England; (fn. 23) but the short time Ernulph continued in this office did not permit him to see his undertaking finished. (fn. 24) This was left to his successor Conrad, who, as the obituary of Christ church informs us, by his great industry, magnificently perfected the choir, which his predecessor had left unfinished, (fn. 25) adorning it with curious pictures, and enriching it with many precious ornaments. (fn. 26)

 

This great undertaking was not entirely compleated at the death of archbishop Anselm, which happened in 1109, anno 9 Henry I. nor indeed for the space of five years afterwards, during which the see of Canterbury continued vacant; when being finished, in honour of its builder, and on account of its more than ordinary beauty, it gained the name of the glorious choir of Conrad. (fn. 27)

 

After the see of Canterbury had continued thus vacant for five years, Ralph, or as some call him, Rodulph, bishop of Rochester, was translated to it in the year 1114, at whose coming to it, the church was dedicated anew to the Holy Trinity, the name which had been before given to it by Lanfranc. (fn. 28) The only particular description we have of this church when thus finished, is from Gervas, the monk of this monastery, and that proves imperfect, as to the choir of Lanfranc, which had been taken down soon after his death; (fn. 29) the following is his account of the nave, or western part of it below the choir, being that which had been erected by archbishop Lanfranc, as has been before mentioned. From him we learn, that the west end, where the chapel of the Virgin Mary stood before, was now adorned with two stately towers, on the top of which were gilded pinnacles. The nave or body was supported by eight pair of pillars. At the east end of the nave, on the north side, was an oratory, dedicated in honor to the blessed Virgin, in lieu, I suppose, of the chapel, that had in the former church been dedicated to her at the west end. Between the nave and the choir there was built a great tower or steeple, as it were in the centre of the whole fabric; (fn. 30) under this tower was erected the altar of the Holy Cross; over a partition, which separated this tower from the nave, a beam was laid across from one side to the other of the church; upon the middle of this beam was fixed a great cross, between the images of the Virgin Mary and St. John, and between two cherubims. The pinnacle on the top of this tower, was a gilded cherub, and hence it was called the angel steeple; a name it is frequently called by at this day. (fn. 31)

 

This great tower had on each side a cross isle, called the north and south wings, which were uniform, of the same model and dimensions; each of them had a strong pillar in the middle for a support to the roof, and each of them had two doors or passages, by which an entrance was open to the east parts of the church. At one of these doors there was a descent by a few steps into the undercroft; at the other, there was an ascent by many steps into the upper parts of the church, that is, the choir, and the isles on each side of it. Near every one of these doors or passages, an altar was erected; at the upper door in the south wing, there was an altar in honour of All Saints; and at the lower door there was one of St. Michael; and before this altar on the south side was buried archbishop Fleologild; and on the north side, the holy Virgin Siburgis, whom St. Dunstan highly admired for her sanctity. In the north isle, by the upper door, was the altar of St. Blaze; and by the lower door, that of St. Benedict. In this wing had been interred four archbishops, Adelm and Ceolnoth, behind the altar, and Egelnoth and Wlfelm before it. At the entrance into this wing, Rodulph and his successor William Corboil, both archbishops, were buried. (fn. 32)

 

Hence, he continues, we go up by some steps into the great tower, and before us there is a door and steps leading down into the south wing, and on the right hand a pair of folding doors, with stairs going down into the nave of the church; but without turning to any of these, let us ascend eastward, till by several more steps we come to the west end of Conrad's choir; being now at the entrance of the choir, Gervas tells us, that he neither saw the choir built by Lanfranc, nor found it described by any one; that Eadmer had made mention of it, without giving any account of it, as he had done of the old church, the reason of which appears to be, that Lanfranc's choir did not long survive its founder, being pulled down as before-mentioned, by archbishop Anselm; so that it could not stand more than twenty years; therefore the want of a particular description of it will appear no great defect in the history of this church, especially as the deficiency is here supplied by Gervas's full relation of the new choir of Conrad, built instead of it; of which, whoever desires to know the whole architecture and model observed in the fabric, the order, number, height and form of the pillars and windows, may know the whole of it from him. The roof of it, he tells us, (fn. 33) was beautified with curious paintings representing heaven; (fn. 34) in several respects it was agreeable to the present choir, the stalls were large and framed of carved wood. In the middle of it, there hung a gilded crown, on which were placed four and twenty tapers of wax. From the choir an ascent of three steps led to the presbiterium, or place for the presbiters; here, he says, it would be proper to stop a little and take notice of the high altar, which was dedicated to the name of CHRIST. It was placed between two other altars, the one of St. Dunstan, the other of St. Alphage; at the east corners of the high altar were fixed two pillars of wood, beautified with silver and gold; upon these pillars was placed a beam, adorned with gold, which reached across the church, upon it there were placed the glory, (fn. 35) the images of St. Dunstan and St. Alphage, and seven chests or coffers overlaid with gold, full of the relics of many saints. Between those pillars was a cross gilded all over, and upon the upper beam of the cross were set sixty bright crystals.

 

Beyond this, by an ascent of eight steps towards the east, behind the altar, was the archiepiscopal throne, which Gervas calls the patriarchal chair, made of one stone; in this chair, according to the custom of the church, the archbishop used to sit, upon principal festivals, in his pontifical ornaments, whilst the solemn offices of religion were celebrated, until the consecration of the host, when he came down to the high altar, and there performed the solemnity of consecration. Still further, eastward, behind the patriarchal chair, (fn. 36) was a chapel in the front of the whole church, in which was an altar, dedicated to the Holy Trinity; behind which were laid the bones of two archbishops, Odo of Canterbury, and Wilfrid of York; by this chapel on the south side near the wall of the church, was laid the body of archbishop Lanfranc, and on the north side, the body of archbishop Theobald. Here it is to be observed, that under the whole east part of the church, from the angel steeple, there was an undercrost or crypt, (fn. 37) in which were several altars, chapels and sepulchres; under the chapel of the Trinity before-mentioned, were two altars, on the south side, the altar of St. Augustine, the apostle of the English nation, by which archbishop Athelred was interred. On the north side was the altar of St. John Baptist, by which was laid the body of archbishop Eadsin; under the high altar was the chapel and altar of the blessed Virgin Mary, to whom the whole undercroft was dedicated.

 

To return now, he continues, to the place where the bresbyterium and choir meet, where on each side there was a cross isle (as was to be seen in his time) which might be called the upper south and north wings; on the east side of each of these wings were two half circular recesses or nooks in the wall, arched over after the form of porticoes. Each of them had an altar, and there was the like number of altars under them in the crost. In the north wing, the north portico had the altar of St. Martin, by which were interred the bodies of two archbishops, Wlfred on the right, and Living on the left hand; under it in the croft, was the altar of St. Mary Magdalen. The other portico in this wing, had the altar of St. Stephen, and by it were buried two archbishops, Athelard on the left hand, and Cuthbert on the right; in the croft under it, was the altar of St. Nicholas. In the south wing, the north portico had the altar of St. John the Evangelist, and by it the bodies of Æthelgar and Aluric, archbishops, were laid. In the croft under it was the altar of St. Paulinus, by which the body of archbishop Siricius was interred. In the south portico was the altar of St. Gregory, by which were laid the corps of the two archbishops Bregwin and Plegmund. In the croft under it was the altar of St. Owen, archbishop of Roan, and underneath in the croft, not far from it the altar of St. Catherine.

 

Passing from these cross isles eastward there were two towers, one on the north, the other on the south side of the church. In the tower on the north side was the altar of St. Andrew, which gave name to the tower; under it, in the croft, was the altar of the Holy Innocents; the tower on the south side had the altar of St. Peter and St. Paul, behind which the body of St. Anselm was interred, which afterwards gave name both to the altar and tower (fn. 38) (now called St. Anselm's). The wings or isles on each side of the choir had nothing in particular to be taken notice of.— Thus far Gervas, from whose description we in particular learn, where several of the bodies of the old archbishops were deposited, and probably the ashes of some of them remain in the same places to this day.

 

As this building, deservedly called the glorious choir of Conrad, was a magnificent work, so the undertaking of it at that time will appear almost beyond example, especially when the several circumstances of it are considered; but that it was carried forward at the archbishop's cost, exceeds all belief. It was in the discouraging reign of king William Rufus, a prince notorious in the records of history, for all manner of sacrilegious rapine, that archbishop Anselm was promoted to this see; when he found the lands and revenues of this church so miserably wasted and spoiled, that there was hardly enough left for his bare subsistence; who, in the first years that he sat in the archiepiscopal chair, struggled with poverty, wants and continual vexations through the king's displeasure, (fn. 39) and whose three next years were spent in banishment, during all which time he borrowed money for his present maintenance; who being called home by king Henry I. at his coming to the crown, laboured to pay the debts he had contracted during the time of his banishment, and instead of enjoying that tranquility and ease he hoped for, was, within two years afterwards, again sent into banishment upon a fresh displeasure conceived against him by the king, who then seized upon all the revenues of the archbishopric, (fn. 40) which he retained in his own hands for no less than four years.

 

Under these hard circumstances, it would have been surprizing indeed, that the archbishop should have been able to carry on so great a work, and yet we are told it, as a truth, by the testimonies of history; but this must surely be understood with the interpretation of his having been the patron, protector and encourager, rather than the builder of this work, which he entrusted to the care and management of the priors Ernulph and Conrad, and sanctioned their employing, as Lanfranc had done before, the revenues and stock of the church to this use. (fn. 41)

 

In this state as above-mentioned, without any thing material happening to it, this church continued till about the year 1130, anno 30 Henry I. when it seems to have suffered some damage by a fire; (fn. 42) but how much, there is no record left to inform us; however it could not be of any great account, for it was sufficiently repaired, and that mostly at the cost of archbishop Corboil, who then sat in the chair of this see, (fn. 43) before the 4th of May that year, on which day, being Rogation Sunday, the bishops performed the dedication of it with great splendor and magnificence, such, says Gervas, col. 1664, as had not been heard of since the dedication of the temple of Solomon; the king, the queen, David, king of Scots, all the archbishops, and the nobility of both kingdoms being present at it, when this church's former name was restored again, being henceforward commonly called Christ-church. (fn. 44)

 

Among the manuscripts of Trinity college library, in Cambridge, in a very curious triple psalter of St. Jerome, in Latin, written by the monk Eadwyn, whose picture is at the beginning of it, is a plan or drawing made by him, being an attempt towards a representation of this church and monastery, as they stood between the years 1130 and 1174; which makes it probable, that he was one of the monks of it, and the more so, as the drawing has not any kind of relation to the plalter or sacred hymns contained in the manuscript.

 

His plan, if so it may be called, for it is neither such, nor an upright, nor a prospect, and yet something of all together; but notwithstanding this rudeness of the draftsman, it shews very plain that it was intended for this church and priory, and gives us a very clear knowledge, more than we have been able to learn from any description we have besides, of what both were at the above period of time. (fn. 45)

 

Forty-four years after this dedication, on the 5th of September, anno 1174, being the 20th year of king Henry II.'s reign, a fire happened, which consumed great part of this stately edifice, namely, the whole choir, from the angel steeple to the east end of the church, together with the prior's lodgings, the chapel of the Virgin Mary, the infirmary, and some other offices belonging to the monastery; but the angel steeple, the lower cross isles, and the nave appear to have received no material injury from the flames. (fn. 46) The narrative of this accident is told by Gervas, the monk of Canterbury, so often quoted before, who was an eye witness of this calamity, as follows:

 

Three small houses in the city near the old gate of the monastery took fire by accident, a strong south wind carried the flakes of fire to the top of the church, and lodged them between the joints of the lead, driving them to the timbers under it; this kindled a fire there, which was not discerned till the melted lead gave a free passage for the flames to appear above the church, and the wind gaining by this means a further power of increasing them, drove them inwardly, insomuch that the danger became immediately past all possibility of relief. The timber of the roof being all of it on fire, fell down into the choir, where the stalls of the manks, made of large pieces of carved wood, afforded plenty of fuel to the flames, and great part of the stone work, through the vehement heat of the fire, was so weakened, as to be brought to irreparable ruin, and besides the fabric itself, the many rich ornaments in the church were devoured by the flames.

 

The choir being thus laid in ashes, the monks removed from amidst the ruins, the bodies of the two saints, whom they called patrons of the church, the archbishops Dunstan and Alphage, and deposited them by the altar of the great cross, in the nave of the church; (fn. 47) and from this time they celebrated the daily religious offices in the oratory of the blessed Virgin Mary in the nave, and continued to do so for more than five years, when the choir being re edified, they returned to it again. (fn. 48)

 

Upon this destruction of the church, the prior and convent, without any delay, consulted on the most speedy and effectual method of rebuilding it, resolving to finish it in such a manner, as should surpass all the former choirs of it, as well in beauty as size and magnificence. To effect this, they sent for the most skilful architects that could be found either in France or England. These surveyed the walls and pillars, which remained standing, but they found great part of them so weakened by the fire, that they could no ways be built upon with any safety; and it was accordingly resolved, that such of them should be taken down; a whole year was spent in doing this, and in providing materials for the new building, for which they sent abroad for the best stone that could be procured; Gervas has given a large account, (fn. 49) how far this work advanced year by year; what methods and rules of architecture were observed, and other particulars relating to the rebuilding of this church; all which the curious reader may consult at his leisure; it will be sufficient to observe here, that the new building was larger in height and length, and more beautiful in every respect, than the choir of Conrad; for the roof was considerably advanced above what it was before, and was arched over with stone; whereas before it was composed of timber and boards. The capitals of the pillars were now beautified with different sculptures of carvework; whereas, they were before plain, and six pillars more were added than there were before. The former choir had but one triforium, or inner gallery, but now there were two made round it, and one in each side isle and three in the cross isles; before, there were no marble pillars, but such were now added to it in abundance. In forwarding this great work, the monks had spent eight years, when they could proceed no further for want of money; but a fresh supply coming in from the offerings at St. Thomas's tomb, so much more than was necessary for perfecting the repair they were engaged in, as encouraged them to set about a more grand design, which was to pull down the eastern extremity of the church, with the small chapel of the Holy Trinity adjoining to it, and to erect upon a stately undercroft, a most magnificent one instead of it, equally lofty with the roof of the church, and making a part of it, which the former one did not, except by a door into it; but this new chapel, which was dedicated likewise to the Holy Trinity, was not finished till some time after the rest of the church; at the east end of this chapel another handsome one, though small, was afterwards erected at the extremity of the whole building, since called Becket's crown, on purpose for an altar and the reception of some part of his relics; (fn. 50) further mention of which will be made hereafter.

 

The eastern parts of this church, as Mr. Gostling observes, have the appearance of much greater antiquity than what is generally allowed to them; and indeed if we examine the outside walls and the cross wings on each side of the choir, it will appear, that the whole of them was not rebuilt at the time the choir was, and that great part of them was suffered to remain, though altered, added to, and adapted as far as could be, to the new building erected at that time; the traces of several circular windows and other openings, which were then stopped up, removed, or altered, still appearing on the walls both of the isles and the cross wings, through the white-wash with which they are covered; and on the south side of the south isle, the vaulting of the roof as well as the triforium, which could not be contrived so as to be adjusted to the places of the upper windows, plainly shew it. To which may be added, that the base or foot of one of the westernmost large pillars of the choir on the north side, is strengthened with a strong iron band round it, by which it should seem to have been one of those pillars which had been weakened by the fire, but was judged of sufficient firmness, with this precaution, to remain for the use of the new fabric.

 

The outside of this part of the church is a corroborating proof of what has been mentioned above, as well in the method, as in the ornaments of the building.— The outside of it towards the south, from St. Michael's chapel eastward, is adorned with a range of small pillars, about six inches diameter, and about three feet high, some with santastic shasts and capitals, others with plain ones; these support little arches, which intersect each other; and this chain or girdle of pillars is continued round the small tower, the eastern cross isle and the chapel of St. Anselm, to the buildings added in honour of the Holy Trinity, and St. Thomas Becket, where they leave off. The casing of St. Michael's chapel has none of them, but the chapel of the Virgin Mary, answering to it on the north side of the church, not being fitted to the wall, shews some of them behind it; which seems as if they had been continued before, quite round the eastern parts of the church.

 

These pillars, which rise from about the level of the pavement, within the walls above them, are remarkably plain and bare of ornaments; but the tower above mentioned and its opposite, as soon as they rise clear of the building, are enriched with stories of this colonade, one above another, up to the platform from whence their spires rise; and the remains of the two larger towers eastward, called St. Anselm's, and that answering to it on the north side of the church, called St. Andrew's are decorated much after the same manner, as high as they remain at present.

 

At the time of the before-mentioned fire, which so fatally destroyed the upper part of this church, the undercrost, with the vaulting over it, seems to have remained entire, and unhurt by it.

 

The vaulting of the undercrost, on which the floor of the choir and eastern parts of the church is raised, is supported by pillars, whose capitals are as various and fantastical as those of the smaller ones described before, and so are their shafts, some being round, others canted, twisted, or carved, so that hardly any two of them are alike, except such as are quite plain.

 

These, I suppose, may be concluded to be of the same age, and if buildings in the same stile may be conjectured to be so from thence, the antiquity of this part of the church may be judged, though historians have left us in the dark in relation to it.

 

In Leland's Collectanea, there is an account and description of a vault under the chancel of the antient church of St. Peter, in Oxford, called Grymbald's crypt, being allowed by all, to have been built by him; (fn. 51) Grymbald was one of those great and accomplished men, whom king Alfred invited into England about the year 885, to assist him in restoring Christianity, learning and the liberal arts. (fn. 52) Those who compare the vaults or undercrost of the church of Canterbury, with the description and prints given of Grymbald's crypt, (fn. 53) will easily perceive, that two buildings could hardly have been erected more strongly resembling each other, except that this at Canterbury is larger, and more pro fusely decorated with variety of fancied ornaments, the shafts of several of the pillars here being twisted, or otherwise varied, and many of the captials exactly in the same grotesque taste as those in Grymbald's crypt. (fn. 54) Hence it may be supposed, that those whom archbishop Lanfranc employed as architects and designers of his building at Canterbury, took their model of it, at least of this part of it, from that crypt, and this undercrost now remaining is the same, as was originally built by him, as far eastward, as to that part which begins under the chapel of the Holy Trinity, where it appears to be of a later date, erected at the same time as the chapel. The part built by Lanfranc continues at this time as firm and entire, as it was at the very building of it, though upwards of seven hundred years old. (fn. 55)

 

But to return to the new building; though the church was not compleatly finished till the end of the year 1184, yet it was so far advanced towards it, that, in 1180, on April 19, being Easter eve, (fn. 56) the archbishop, prior and monks entered the new choir, with a solemn procession, singing Te Deum, for their happy return to it. Three days before which they had privately, by night, carried the bodies of St. Dunstan and St. Alphage to the places prepared for them near the high altar. The body likewise of queen Edive (which after the fire had been removed from the north cross isle, where it lay before, under a stately gilded shrine) to the altar of the great cross, was taken up, carried into the vestry, and thence to the altar of St. Martin, where it was placed under the coffin of archbishop Livinge. In the month of July following the altar of the Holy Trinity was demolished, and the bodies of those archbishops, which had been laid in that part of the church, were removed to other places. Odo's body was laid under St. Dunstan's and Wilfrid's under St. Alphage's; Lanfranc's was deposited nigh the altar of St. Martin, and Theobald's at that of the blessed Virgin, in the nave of the church, (fn. 57) under a marble tomb; and soon afterwards the two archbishops, on the right and left hand of archbishop Becket in the undercrost, were taken up and placed under the altar of St. Mary there. (fn. 58)

 

After a warning so terrible, as had lately been given, it seemed most necessary to provide against the danger of fire for the time to come; the flames, which had so lately destroyed a considerable part of the church and monastery, were caused by some small houses, which had taken fire at a small distance from the church.— There still remained some other houses near it, which belonged to the abbot and convent of St. Augustine; for these the monks of Christ-church created, by an exchange, which could not be effected till the king interposed, and by his royal authority, in a manner, compelled the abbot and convent to a composition for this purpose, which was dated in the year 1177, that was three years after the late fire of this church. (fn. 59)

 

These houses were immediately pulled down, and it proved a providential and an effectual means of preserving the church from the like calamity; for in the year 1180, on May 22, this new choir, being not then compleated, though it had been used the month be fore, as has been already mentioned, there happened a fire in the city, which burnt down many houses, and the flames bent their course towards the church, which was again in great danger; but the houses near it being taken away, the fire was stopped, and the church escaped being burnt again. (fn. 60)

 

Although there is no mention of a new dedication of the church at this time, yet the change made in the name of it has been thought by some to imply a formal solemnity of this kind, as it appears to have been from henceforth usually called the church of St. Thomas the Martyr, and to have continued so for above 350 years afterwards.

 

New names to churches, it is true. have been usually attended by formal consecrations of them; and had there been any such solemnity here, undoubtedly the same would not have passed by unnoticed by every historian, the circumstance of it must have been notorious, and the magnificence equal at least to the other dedications of this church, which have been constantly mentioned by them; but here was no need of any such ceremony, for although the general voice then burst forth to honour this church with the name of St. Thomas, the universal object of praise and adoration, then stiled the glorious martyr, yet it reached no further, for the name it had received at the former dedication, notwithstanding this common appellation of it, still remained in reality, and it still retained invariably in all records and writings, the name of Christ church only, as appears by many such remaining among the archives of the dean and chapter; and though on the seal of this church, which was changed about this time; the counter side of it had a representation of Becket's martyrdom, yet on the front of it was continued that of the church, and round it an inscription with the former name of Christ church; which seal remained in force till the dissolution of the priory.

 

It may not be improper to mention here some transactions, worthy of observation, relating to this favorite saint, which passed from the time of his being murdered, to that of his translation to the splendid shrine prepared for his relics.

 

Archbishop Thomas Becket was barbarously murdered in this church on Dec. 29, 1170, being the 16th year of king Henry II. and his body was privately buried towards the east end of the undercrost. The monks tell us, that about the Easter following, miracles began to be wrought by him, first at his tomb, then in the undercrost, and in every part of the whole fabric of the church; afterwards throughout England, and lastly, throughout the rest of the world. (fn. 61) The same of these miracles procured him the honour of a formal canonization from pope Alexander III. whose bull for that purpose is dated March 13, in the year 1172. (fn. 62) This declaration of the pope was soon known in all places, and the reports of his miracles were every where sounded abroad. (fn. 63)

 

Hereupon crowds of zealots, led on by a phrenzy of devotion, hastened to kneel at his tomb. In 1177, Philip, earl of Flanders, came hither for that purpose, when king Henry met and had a conference with him at Canterbury. (fn. 64) In June 1178, king Henry returning from Normandy, visited the sepulchre of this new saint; and in July following, William, archbishop of Rhemes, came from France, with a large retinue, to perform his vows to St. Thomas of Canterbury, where the king met him and received him honourably. In the year 1179, Lewis, king of France, came into England; before which neither he nor any of his predecessors had ever set foot in this kingdom. (fn. 65) He landed at Dover, where king Henry waited his arrival, and on August 23, the two kings came to Canterbury, with a great train of nobility of both nations, and were received with due honour and great joy, by the archbishop, with his com-provincial bishops, and the prior and the whole convent. (fn. 66)

 

King Lewis came in the manner and habit of a pilgrim, and was conducted to the tomb of St. Thomas by a solemn procession; he there offered his cup of gold and a royal precious stone, (fn. 67) and gave the convent a yearly rent for ever, of a hundred muids of wine, to be paid by himself and his successors; which grant was confirmed by his royal charter, under his seal, and delivered next day to the convent; (fn. 68) after he had staid here two, (fn. 69) or as others say, three days, (fn. 70) during which the oblations of gold and silver made were so great, that the relation of them almost exceeded credibility. (fn. 71) In 1181, king Henry, in his return from Normandy, again paid his devotions at this tomb. These visits were the early fruits of the adoration of the new sainted martyr, and these royal examples of kings and great persons were followed by multitudes, who crowded to present with full hands their oblations at his tomb.— Hence the convent was enabled to carry forward the building of the new choir, and they applied all this vast income to the fabric of the church, as the present case instantly required, for which they had the leave and consent of the archbishop, confirmed by the bulls of several succeeding popes. (fn. 72)

 

¶From the liberal oblations of these royal and noble personages at the tomb of St. Thomas, the expences of rebuilding the choir appear to have been in a great measure supplied, nor did their devotion and offerings to the new saint, after it was compleated, any ways abate, but, on the contrary, they daily increased; for in the year 1184, Philip, archbishop of Cologne, and Philip, earl of Flanders, came together to pay their vows at this tomb, and were met here by king Henry, who gave them an invitation to London. (fn. 73) In 1194, John, archbishop of Lions; in the year afterwards, John, archbishop of York; and in the year 1199, king John, performed their devotions at the foot of this tomb. (fn. 74) King Richard I. likewise, on his release from captivity in Germany, landing on the 30th of March at Sandwich, proceeded from thence, as an humble stranger on foot, towards Canterbury, to return his grateful thanks to God and St. Thomas for his release. (fn. 75) All these by name, with many nobles and multitudes of others, of all sorts and descriptions, visited the saint with humble adoration and rich oblations, whilst his body lay in the undercrost. In the mean time the chapel and altar at the upper part of the east end of the church, which had been formerly consecrated to the Holy Trinity, were demolished, and again prepared with great splendor, for the reception of this saint, who being now placed there, implanted his name not only on the chapel and altar, but on the whole church, which was from thenceforth known only by that of the church of St. Thomas the martyr.

  

On July 7, anno 1220, the remains of St. Thomas were translated from his tomb to his new shrine, with the greatest solemnity and rejoicings. Pandulph, the pope's legate, the archbishops of Canterbury and Rheims, and many bishops and abbots, carried the coffin on their shoulders, and placed it on the new shrine, and the king graced these solemnities with his royal presence. (fn. 76) The archbishop of Canterbury provided forage along all the road, between London and Canterbury, for the horses of all such as should come to them, and he caused several pipes and conduits to run with wine in different parts of the city. This, with the other expences arising during the time, was so great, that he left a debt on the see, which archbishop Boniface, his fourth successor in it, was hardly enabled to discharge.

 

¶The saint being now placed in his new repository, became the vain object of adoration to the deluded people, and afterwards numbers of licences were granted to strangers by the king, to visit this shrine. (fn. 77) The titles of glorious, of saint and martyr, were among those given to him; (fn. 78) such veneration had all people for his relics, that the religious of several cathedral churches and monasteries, used all their endeavours to obtain some of them, and thought themselves happy and rich in the possession of the smallest portion of them. (fn. 79) Besides this, there were erected and dedicated to his honour, many churches, chapels, altars and hospitals in different places, both in this kingdom and abroad. (fn. 80) Thus this saint, even whilst he lay in his obscure tomb in the undercroft, brought such large and constant supplies of money, as enabled the monks to finish this beautiful choir, and the eastern parts of the church; and when he was translated to the most exalted and honourable place in it, a still larger abundance of gain filled their coffers, which continued as a plentiful supply to them, from year to year, to the time of the reformation, and the final abolition of the priory itself.

 

www.british-history.ac.uk/survey-kent/vol11/pp306-383

New King James Version (NKJV)

 

He has made everything beautiful in its time. Also He has put eternity in their hearts, except that no one can find out the work that God does from beginning to end. I know that nothing is better for them than to rejoice, and to do good in their lives, and also that every man should eat and drink and enjoy the good of all his labor—it is the gift of God. I know that whatever God does, It shall be forever. Nothing can be added to it, And nothing taken from it. God does it, that men should fear before Him. That which is has already been, And what is to be has already been; And God requires an account of what is past.

  

Romans 8:28

 

New King James Version (NKJV)

 

And we know that all things work together for good to those who love God, to those who are the called according to His purpose.

  

Not so long ago, the main road from Dover to Sandwich passed right through the centre of Easty. Its narrow roads lined with parked cars must have been quite a bottle neck. But now the main road goes round and the cars can park was their owners want.

 

I visited Eastry many years ago, early in the Kent church project. So I am revisiting those first churches to see what I missed now I have a little knowledge of church architecture.

 

We park in the centre on the main road and walk down the dead end street to the church. It looks fine in the spring sunshine, flints glistening. It sits surrounded by gfand houses, most of which are listed.

 

Entrance is via a unique porch in the west end of the church, under the tower, where a porch has been fashioned from carved wood and leaded lights.

 

Upon entering you are greeted by the glory of the church, the chancel arch festooned with panels showing four different designs, but my eye is taken by the two quatrefoil cut outs either side.

 

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Set away from the main street but on one of the earliest sites in the village, flint-built Eastry church has an over restored appearance externally but this gives way to a noteworthy interior. Built in the early thirteenth century by its patrons, Christ Church Canterbury, it was always designed to be a statement of both faith and power. The nave has a clerestory above round piers whilst the east nave wall has a pair of quatrefoils pierced through into the chancel. However this feature pales into insignificance when one sees what stands between them - a square panel containing 35 round paintings in medallions. There are four deigns including the Lily for Our Lady; a dove; Lion; Griffin. They would have formed a backdrop to the Rood which would have been supported on a beam the corbels of which survive below the paintings. On the centre pier of the south aisle is a very rare feature - a beautifully inscribed perpetual calendar or `Dominical Circle` to help find the Dominical letter of the year. Dating from the fourteenth century it divides the calendar into a sequence of 28 years. The reredos is an alabaster structure dating from the Edwardian period - a rather out of place object in a church of this form, but a good piece of work in its own right. On the west wall is a good early 19th century Royal Arms with hatchments on either side and there are many good monuments both ledger slabs and hanging tablets. Of the latter the finest commemorates John Harvey who died in 1794. It shows his ship the Brunswick fighting with all guns blazing with the French ship the Vengeur. John Bacon carved the Elder this detailed piece of work.

 

www.kentchurches.info/church.asp?p=Eastry

 

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Above the Chancel Arch, enclosed within a rectangular frame, are rows of seven "medallion" wall paintings; the lower group was discovered in 1857 and the rest in 1903. They remained in a rather dilapidated state until the Canterbury Cathedral Wall Paintings Department brought them back to life.

 

The medallions are evidently of the 13th Century, having been painted while the mortar was still wet. Each medallion contains one of four motifs:

 

The trefoil flower, pictured left, is perhaps a symbol of the Blessed Virgin Mary to whom the church is dedicated; or symbolic of Christ.

 

The lion; symbolic of the Resurrection

  

Doves, either singly, or in pairs, represent the Holy Spirit

  

The Griffin represents evil, over which victory is won by the power of the Resurrection and the courage of the Christian.

 

www.ewbchurches.org.uk/eastrychurchhistory.htm

 

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Jean-Baptiste-Camille Corot - French, 1796 - 1875

 

Portrait of a Young Girl, 1850 or 1859

 

West Building, Main Floor — Gallery 92

 

Jean-Baptiste-Camille Corot, born in Paris in 1796, was the son of a prosperous draper and of a mother well known as a fashionable modiste in the years of the Empire and the Restoration. The infant was put in the care of a nurse in a village near L'Isle-Adam on the Oise river, where he grew into a sturdy and cheerful country boy. After grammar school in Paris, he attended a lycée in Rouen (1807-1812) under the guardianship of M. Sennegon, a quiet man and lover of nature, who often took him on meditative evening walks. Two further years in a boarding school near Paris concluded his formal studies, which, though far from brilliant, left him with a predilection for classical literature and its values of harmony and style.

 

His tastes inclined him to art, but his father wanted him to become a merchant. Apprenticed to a draper, Corot demonstrated his incompetence for business. Placed in another firm, under an indulgent manager, he proved employable as a delivery boy, though much given to admiring the sky and loitering at shop windows. To satisfy his appetite for work with pencil and brush, he enrolled in evening sessions at the private Académie Suisse, where, for a fee, he could draw the posing model.

 

When in 1822, aged twenty-six, he was still without a profession, his parents despaired of his fitness for moneymaking and settled an annuity on him that allowed him to go his own way. He found a studio near his parents' shop and took instruction from a painter of his own age, Achille-Etna Michallon (1796-1822), laureate of the Rome Prize for Historical Landscape in 1817, who had recently returned from Rome. Corot sketched with Michallon in the environs of Paris, but their work together ended when Michallon died in September 1822. He next turned to Jean-Victor Bertin (1767-1842), a more rigorous classicist, who in the course of three years thoroughly initiated him to his methods, but from whom Corot had the wit to absorb only what suited his own vision. He set up his easel on the quays of Paris, sketched from nature in Normandy, in the forest of Fontainebleau, and at Ville-d'Avray, where his parents owned a country house. His early development was rapid and sure. The studies from 1822-1825 already contain, in their modest directness and lucidity, the essence of his personal style.

 

To further his education, he started in the fall of 1825 on the obligatory voyage to Italy. Arriving in the rainy Roman winter, he began with studies of street people whom he posed casually in his room at the Spanish Steps. In his small, candidly direct pictures of Italian folk he avoided the picturesque or sentimental conventions then in vogue among his French colleagues, who in their turn regarded him with friendly condescension. Rome's art treasures did not greatly interest him. He spent little time in the churches and galleries but was drawn to the Roman townscape with its tawny brickwork under azure skies. In the spring of 1826 he worked daily in the Farnese Gardens painting the prospect of Roman ruins spread before him in the slanting light of morning or afternoon. With an instinctive sense of arrangement, conditioned by the lessons of his former teachers, he gave his studies a seemingly natural harmony and balance, responding as much to the light and atmosphere of these views as to their material features. In the fairweather months of 1826 and 1827, he searched the environs of Rome for motifs, and found one, the bridge at Narni, on which he based the picture with which he made his debut at the Paris Salon of 1827 (National Gallery of Canada, Ottawa). After further excursions and a visit to Naples, he left Rome in September 1828 and returned to Paris by way of Venice. Back in France, he settled into an annual routine of travel and open-air sketching in spring and summer, followed by winter work in the studio to elaborate his sketches into exhibitable compositions. The outbreak of revolution in July 1830 briefly disturbed his rounds, sending him for shelter to Chartres, where he accomplished one of the most serene of his architectural landscapes, Chartres Cathedral (Louvre).

 

Corot understood that to be noticed on the crowded walls of the Salon he must work on an impressive scale and introduce interesting subject matter into his foregrounds. Using studies gathered in Italy and in the forest of Fontainebleau, he composed landscapes of increasingly large size for exhibition, enlivening their foregrounds with rustic genre motifs. His first success came at the Salon of 1833, where his Vue de la forêt de Fontainebleau (location unknown), reminiscent of John Constable's (1776-1837) Hay Wain (exhibited in Paris in 1824, National Gallery, London), won a silver medal. His simple landscapes nevertheless attracted little notice and no purchasers. To give his work something of the prestige of "historical" landscape, Corot in 1834 introduced a biblical motif, a meditating Magdalene, into the composed landscape of unusually large size that he sent to the Salon of that year, the National Gallery of Art's Forest of Fontainebleau (1963.10.109).

 

In May 1834 he set out on a six-month tour of northern Italy, traveling along the Mediterranean coast to Genoa, Pisa, and Volterra, and continuing to Florence and Venice. His studies from this second Italian voyage, fewer in number, are larger and more richly furnished than those of his first stay. Back in France, he resumed his effort to go beyond pure landscape in his Salon exhibits by giving them a narrative content. His yearly submissions to the Salons, starting with Hagar in the Wilderness (1835, Metropolitan Museum of Art, New York) and continuing through the end of the 1830s with Diana and Actaeon (1836, also Metropolitan Museum of Art), Saint Jerome in the Desert (1837, church, Ville-d'Avray), Silenus (1838, The Minneapolis Institute of Arts), and Flight into Egypt (1840, church, Rosny-sur-Seine), gradually gave him visibility as a painter of "historical" landscape. Classicist training and an innate disposition enabled him to integrate various studies in one well-ordered design, without strain or recourse to formulas. His View near Volterra of 1838 at the National Gallery of Art (1963.10.111), blending earlier landscape studies with discreet borrowings from the masters, preserves the freshness of observed reality.

 

Until his mid-forties, Corot, still dependent on his parents who fondly regarded him as a talentless amateur, lived on his small allowance, cheerfully productive despite the public's indifference. But among artists he was beginning to find admirers. The first signal of official recognition was given him at the Salon of 1840 when the government bought his Le Petit Berger (La Cour d'Or, Musées de Metz), an early example of what came to be known as his "lyrical" style. In May 1843 he departed on his third and last Italian voyage, traveling directly to Rome for a six-months' stay, during which he took excursions to Tivoli, Genzano, and Lake Nemi. In a number of the relatively few paintings from this journey--The Gardens of the Villa d'Este (Tivoli) (Louvre), a study of early twilight, and The Goatherd of Genzano (The Phillips Collection, Washington, D.C.), an impression of hot sunlight--his naturalism attained its ultimate refinement.

 

On his return to Paris in 1844 he resubmitted his Destruction of Sodom (Metropolitan Museum of Art, New York) to the Salon from which it had been rejected the year before and had the satisfaction of seeing it hung. The following year, he showed Homer and the Shepherds (1845, Musée des Beaux-Arts, Saint-Lô) in which the landscape setting, though based on a drawing from nature, is more artificial and poetically vague than the backgrounds of his earlier historical compositions. His Forest of Fontainebleau (exhibited as Vue des gorges d'Apremont at the Salon of 1846, Museum of Fine Arts, Boston), by contrast, indicates the persistence of a robustly naturalist strain in his work, reflecting his encounters with Théodore Rousseau and Jules Dupré at about this time. In 1846 the government awarded Corot the cross of the Legion of Honor. Major state commissions now came to him, among them a large Baptism of Christ (1847, Saint-Nicolas de Chardonnet, Paris). When his father died in 1847, Corot interrupted his study travel to devote himself to his mother with whom he went to live at Ville-d'Avray. The Revolution of 1848 passed him by, as had that of 1830. At the jury-free Salon of that year he showed no fewer than nine paintings and received a second-class medal. In 1851 his mother died. Corot, now orphaned at fifty-five, warded off loneliness by staying with hospitable friends in various parts of France. Between these adoptive homes he traveled in yearly rounds, combining landscape study with the pleasures of cordial domesticity.

 

Corot's work from this time on fell into three main categories: private studies from nature of landscape or of the human figure; historical compositions destined for the Salon; and work for sale--composed landscapes in hazily atmospheric settings for which there developed a strong demand. Studies from nature Corot usually secreted in his studio, to be seen only by friends. His Port of La Rochelle (1851, Yale University Art Gallery, New Haven) is exceptional in being a finished study that he chose to show at a Salon (1852). For public exhibition he preferred narrative figural compositions on religious or literary subjects, such as his Saint Sebastian Aided by the Holy Women (1853, The Walters Art Gallery, Baltimore), in which he placed figures of remarkable expressive vigor in shadowy dream landscapes that were only remotely derived from his nature studies, but perhaps owed something to his enjoyment of the theater and its scenery. For sale, he produced what came to be expected of him: harmonious arrangements of diaphanous trees, crepuscular skies, and distant sheets of water, nostalgic memories of favorite sites in Italy or France. The steady, rising demand for these landscape-poems by collectors and dealers tempted him into repetition. Soon, his own large output was augmented by a flood of vulgarizing imitations and forgeries.

 

The Universal Exposition of 1855, at which six of his paintings were shown, confirmed his popular success and won him a gold medal. Napoleon III put the official seal on the fashion for Corot's lyrical landscapes by purchasing his Souvenir de Marcoussis (1853, Musée d'Orsay, Paris) for his personal collection. Corot sometimes combined his "lyrical" manner with subjects taken from reality, composing foregrounds of feathery trees through which, as through a screen, he opened views into distances occupied by buildings as concrete and clearly defined as those in his early townscapes. The visual precision evident in such later paintings as Mantes Cathedral (c. 1865, Musée Saint-Denis, Reims), The Bridge of Mantes (c. 1868, Louvre), and the National Gallery of Art's Ville-d'Avray (1955.9.1) proves that, despite his concessions to decorative or poetic effect, Corot had lost nothing of his keenness of observation.

 

Portraits and figure studies, painted on the side throughout his life, took on a new importance in his private work of the 1850s and 1860s. While in his imagined landscapes he cultivated a hazy indefiniteness, he went in the opposite direction in his paintings of the figure. Posing models in costume or in the nude, he stressed their physical presence, defining their bodies with sculptural vigor and their costumes with strong color. In 1866-1870 he suffered attacks of gout that forced him to curtail travel and outdoor work. Confined to his Paris studio, he painted landscapes from memory and posed models in portraitlike arrangements, sometimes on a monumental scale, as in the National Gallery of Art's Agostina (1963.10.108). In a series of interiors from 1865-1872, among them the Gallery's Studio of the Artist (1942.9.11), he represented young women in Italian costume seated in his studio, in solitary meditation before an easel that holds one of his "lyrical" landscapes.

 

About 1870 he recovered his health and worked with undiminished energy, sustained by a robust constitution. Throughout the Franco-Prussian War and the siege of Paris (1870-1871), he remained at work in his Paris studio. The civil war of the Commune in 1871 drove him to the provincial quiet of Douai, where he painted a masterly townscape, The Belfry, Douai (1871, Louvre), as subtle in color and firm in handling as any of his architectural views of the 1830s. When peace returned, he resumed his migratory life, spending the year of 1872 in constant travel and outdoor painting. In his final years, his early, naturalist tendencies reasserted themselves in subjects taken from reality, such as his Interior of Sens Cathedral (1874, Louvre), which show that he preserved his clarity of vision and noble refinement of color to the end. He died on 22 February 1875 after a brief illness.

 

For half a century, Corot's fame rested entirely on his late, composed landscapes. His studies from nature remained largely unknown. A drastic reevaluation occurred after 1900, when critics, surfeited with the "poetic" manner, discovered his early sketches and judged their freshness preferable to the repetitiousness of the later compositions. Meanwhile, this estimate is itself being revised; the qualities of Corot's best composed landscapes, no longer obscured by overfamiliarity, are being valued once again. [This is the artist's biography published in the NGA Systematic Catalogue]

________________________________

 

The National Gallery of Art in Washington, DC is a world-class art museum that displays one of the largest collections of masterpieces in the world including paintings, drawings, prints, photographs, sculpture, and decorative arts from the 13th century to the present. The National Gallery of Art collection includes an extensive survey of works of American, British, Italian, Flemish, Spanish, Dutch, French and German art. With its prime location on the National Mall, surrounded by the Smithsonian Institution, visitors often think that the museum is a part of the Smithsonian. It is a separate entity and is supported by a combination of private and public funds. Admission is free. The museum offers a wide range of educational programs, lectures, guided tours, films, and concerts.

 

The original neoclassical building, the West Building includes European (13th-early 20th century) and American (18th-early 20th century) paintings, sculptures, decorative arts, and temporary exhibitions. The National Gallery of Art was opened to the public in 1941 with funds provided by the Andrew W. Mellon Foundation. The original collection of masterpieces was provided by Mellon, who was the U. S. Secretary of the Treasury and ambassador to Britain in the 1930s. Mellon collected European masterpieces and many of the Gallery’s original works were once owned by Catherine II of Russia and purchased in the early 1930s by Mellon from the Hermitage Museum in Leningrad.

 

The core collection includes major works of art donated by Paul Mellon, Ailsa Mellon Bruce, Lessing J. Rosenwald, Samuel Henry Kress, Rush Harrison Kress, Peter Arrell Browne Widener, Joseph E. Widener, and Chester Dale. The Gallery's collection of paintings, drawings, prints, photographs, sculpture, medals, and decorative arts traces the development of Western art from the Middle Ages to the present, including the only painting by Leonardo da Vinci in the Americas and the largest mobile created by Alexander Calder.

 

The NGA's collection galleries and Sculpture Garden display European and American paintings, sculpture, works on paper, photographs, and decorative arts. Paintings in the permanent collection date from the Middle Ages to the present. The Italian Renaissance collection includes two panels from Duccio's Maesta, the tondo of the Adoration of the Magi by Fra Angelico and Filippo Lippi, a Botticelli work on the same subject, Giorgione's Allendale Nativity, Giovanni Bellini's The Feast of the Gods, Ginevra de' Benci (the only painting by Leonardo da Vinci in the Americas) and groups of works by Titian and Raphael.

 

The collections include paintings by many European masters, including a version of Saint Martin and the Beggar, by El Greco, and works by Matthias Grünewald, Cranach the Elder, Rogier van der Weyden, Albrecht Dürer, Frans Hals, Rembrandt, Johannes Vermeer, Francisco Goya, Jean Auguste Dominique Ingres, and Eugène Delacroix, among others. The collection of sculpture and decorative arts includes such works as the Chalice of Abbot Suger of St-Denis and a collection of work by Auguste Rodin and Edgar Degas. Other highlights of the permanent collection include the second of the two original sets of Thomas Cole's series of paintings titled The Voyage of Life, (the first set is at the Munson-Williams-Proctor Arts Institute in Utica, New York) and the original version of Watson and the Shark by John Singleton Copley (two other versions are in the Museum of Fine Arts, Boston and the Detroit Institute of Arts).

 

en.wikipedia.org/wiki/National_Gallery_of_Art

 

Andrew W. Mellon, who pledged both the resources to construct the National Gallery of Art as well as his high-quality art collection, is rightly known as the founder of the gallery. But his bequest numbered less than two hundred paintings and sculptures—not nearly enough to fill the gallery’s massive rooms. This, however, was a feature, not a failure of Mellon’s vision; he anticipated that the gallery eventually would be filled not only by his own collection, but also by additional donations from other private collectors. By design, then, it was both Andrew Mellon and those who followed his lead—among them, eight men and women known as the Founding Benefactors—to whom the gallery owes its premier reputation as a national art museum. At the gallery’s opening in 1941, President Roosevelt stated, “the dedication of this Gallery to a living past, and to a greater and more richly living future, is the measure of the earnestness of our intention that the freedom of the human spirit shall go on.”

 

www.doaks.org/resources/cultural-philanthropy/national-ga...

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St. Stephen's Cathedral (actually the cathedral and metropolitan church of St. Stephen and All Saints ) on Vienna's Stephansplatz ( Inner City district ) has been a cathedral church (seat of a cathedral chapter ) since 1365, a cathedral (bishop's seat) since 1469/1479 and the metropolitan church of the Archbishop of Vienna since 1723 . It is also the parish church of the cathedral parish of St. Stephan in downtown Vienna. The Roman Catholic cathedral , which the Viennese call Steffl for short, is considered a landmark of Vienna and is sometimes referred to as the Austrian national shrine . It is named after Saint Stephen , who is considered the first Christian martyr. The second patronage year is All Saints Day.

 

The structure is 109 meters long and 72 meters wide. The cathedral is one of the most important Gothic buildings in Austria . Parts of the late Romanesque previous building from 1230/40 to 1263 are still preserved and form the west facade, flanked by the two heath towers , which are around 65 meters high. St. Stephen's Cathedral has a total of four towers: at 136.4 meters, the south tower is the highest, the north tower was not completed and is only 68 meters high. In the former Austria-Hungary, no church was allowed to be built higher than the south tower of St. Stephen's Cathedral. For example, the Cathedral of the Virgin Mary Conception in Linz was built two meters lower.

 

The south tower is an architectural masterpiece of the time; Despite its remarkable height, the foundation is less than four meters deep. When it was completed, the tower was the tallest free-standing structure in Europe for over 50 years. There are a total of 13 bells in the south tower, eleven of which form the main bell of St. Stephen's Cathedral. The Pummerin , the third largest free-swinging church bell in Europe, has been located in the north tower under a Renaissance tower dome since 1957.

 

The area that was later occupied by St. Stephen's Cathedral was located east of the Roman legionary camp of Vindobona in the area of ​​the canabae legiones , the camp suburb. The camp was surrounded by buildings and streets from the first to the third century, but these were replaced by tombs and burial structures in the third and fourth centuries. Grave discoveries have been made in the area of ​​Stock-im-Eisen-Platz since 1690.

 

The beginnings of the cathedral date back to 1137, from which the Mautern exchange agreement between Margrave Leopold IV of Austria and Bishop Reginmar of Passau has been handed down. Goods and parish rights were exchanged in order to enable the bishop to build a church outside the city at the time, which would be placed under the patronage of St. Stephen , the patron of the Episcopal Church of Passau . The parish rights of the existing St. Peter's Church should fall under the responsibility of the new Viennese pastor. The other churches in Vienna at the time (in addition to the Maria am Gestade church ), the Ruprechtskirche and the Peterskirche , were named after Salzburg saints; The patronage of the church was therefore a political signal. The first church was completed in 1147 and consecrated in the same year around or just before Pentecost (June 8, 1147) by Passau Bishop Reginbert von Hagenau (patronage after the mother church Passau); the first pastor is the Passau cleric Eberger from the bishop's entourage . The church was completely oversized for the city at the time - so there could have been efforts to convert it into an episcopal church at that time. The church is dated to sunrise on December 26, 1137.

 

Lightning struck the south tower in 1149 and caused it to burn out. [8th]

 

From 1230 to 1245 , another late Romanesque building was built under Duke Frederick II the Quarrelsome of Austria, some of which is still preserved on the western facade. It consists of the two Heathen Towers and the Giant's Gate . The origin of both names is not completely clear. The name: Heathen Towers possibly comes from the stones that came from ancient Roman ruins, but possibly also from the two representations of the non-Christian fertility symbols phallus and vulva (pictures below), which crown the two blind columns in the west wall below the towers. The association with minarets comes from a later period. However, the term “pagan” could simply be a synonym for “ancient.” According to legend, the name Giant Gate goes back to a huge mammoth bone suspended above the gate or a giant who helped with its construction; In fact, the name probably goes back to the Middle High German word risen (to sink, to fall) and refers to the funnel shape of the portal. Above the gate was a ducal gallery , similar to Charlemagne's imperial chair in Aachen and the western galleries of the imperial cathedrals.

 

After a fire in 1258, construction was completed under the new sovereign Ottokar II Přemysl and re-consecrated in 1263 under pastor Gerhard. The upper floors of the heathen towers were only built afterwards. The two towers are connected by a late Gothic candle arch , which has the task of supporting the two towers against each other. This medieval renovation measure prevents settlement and shifting in the area of ​​the westwork. The candle arch is usually hidden by the organ, but was visible in 2018 as part of the organ renovation. In 1276 a fire broke out again, which damaged the choir, but did not affect the western facade and the western gallery or the adjoining rooms in the heath towers.

 

The Gothic building period began under the Habsburgs , Dukes of Austria since 1282 . Under the Dukes Albrecht I and Albrecht II of Austria, not only was the fire damage repaired, but an enlarged choir in the Gothic style was built between 1304 and 1340, which is called the Albertine Choir after them . The choir was consecrated on April 23, 1340, and the hall choir was largely completed. After 1340, as the documents on the liturgy, the rood screen and the altars show, the choir could already be used for liturgical activities.

 

The reign of Duke Rudolf IV , called "the founder", was significant for the church: on April 7, 1359 he laid the foundation stone for the south tower and the Gothic extension of the church - one source specifically speaks of the choir, for which there is evidence of a new consecration in 1365. With the intention of upgrading the main church of his residential city, Rudolf - who had claimed the title of "Arch Duke of the Palatinate" since 1358/59 - moved the collegiate monastery he had built in 1358 in the All Saints' Chapel in the Hofburg as a "cathedral chapter" to St. Stephen's Church in 1365 and lent it to it Provost gave him the title “Archchancellor of Austria” and appointed him chancellor (rector) of the new university in Vienna . Since then, the All Saints' Day patronage for the choir has been the cathedral's second patronage. The important collection of relics and the founding of the ducal crypt also go back to Rudolf IV. [10] When Rudolf died unexpectedly in 1365, he was buried in the choir. The construction of the two western nave chapels as well as the two princely portals that are obviously connected to them also go back to Rudolf.

 

Rudolf's most important construction project at St. Stephen's Cathedral was the start of construction on the southern high tower, even if little more than parts of the St. Catherine's Chapel, which was only consecrated in 1391, was completed during the seven years of his rule. [15] The question of who was responsible for the conception and planning of the Gothic building is open. It was not until 1368 that a Magister operum ad St. Stephanum (master builder of St. Stephan) named Seyfried was mentioned for the first time. A significant influence on the planning was attributed in older research to the Dukes' master builder Michael Knab , but his activity as a master builder in Vienna's cathedral can be specifically ruled out.

 

By 1407, the tower substructure had advanced to the height of the church roof, when decisive corrections were made because, as Thomas Ebendorfer reports, “master builders experienced in the art and famous in our day had deviated so much from the original plan in the construction of the said tower that everything, What had been built on it at great expense over several years was, conversely, demolished back to where the first builder left it.” This obviously refers to the former Prague cathedral builder Wenzel Parler , who was the cathedral builder in Vienna from 1403 to 1404. The tower was then completed with modifications in 1433 by Peter and Hans von Prachatitz , [10] with this tower being the tallest tower in Europe at 136 meters until the Strasbourg Cathedral tower was completed in 1439.

 

Immediately after the tower substructure, the construction of the Gothic nave, decorated with rich tracery shapes, began on its south side and was progressed to such an extent by 1430 that the last remnants of the early Gothic nave, which stood in the way of expansion, could be demolished. Under cathedral builder Mathes Helbling , the western part of the north wall was completed by 1440 (inscription on the cornice), after which work began on the construction of the cantilever pillars of the hall church . Under Hans Puchsbaum, the cathedral nave was expanded into a relay hall and the vault was also prepared, although its rich design with arched ribs was only completed under his successor Laurenz Spenning . In the Middle Ages, the only tracery gable of the exterior building was that of Emperor Friedrich III. Referring Friedrich gable was built over the southwest yoke. An inscription tablet from 1474 (now lost) marked the completion date of the church building, although without the north tower, which had just begun. Shortly before, in 1469, Vienna had been elevated to a diocese and thus St. Stephen's Cathedral had been elevated to a cathedral , so that the collegiate foundation founded by Rudolf IV also became a cathedral chapter . During this time, St. Stephen's Cathedral was also used for public speeches to the Viennese community, as was the case with Archduke Albrecht VI. shows.

 

In 1450 Frederick III. the foundation stone for the north tower (previously also incorrectly called the Albertine Tower ) and the foundation of the north tower was built under the cathedral builder Hans Puchsbaum, whereby, on imperial orders, the wine of this vintage, which was classified as inedible, was used as a binding agent. After a long interruption caused by the political tensions between the city and the emperor, it was not until 1467 that construction of the north tower actually began according to new plans under cathedral architect Laurenz Spenning. [20] Of the two alternative tower plans he presented, the first represented a revision of the existing high tower, the second a new plan that was around 20 meters higher, which was also intended to surpass the tower construction projects of the Strasbourg and Ulm Minsters . Under him the portal floor was completed by 1477, under his successor Simon Achleitner the double window floor, under Jörg Kling and Jörg Öchsl the subsequent open floor, until further construction was stopped in 1513 after almost half a century of construction activity. The decision to complete the tower was made in 1523, but was no longer implemented. Continuing to be built at the same pace, the north tower could have been completed around 1560, but the warlike circumstances of the time, which made the renovation of the fortifications necessary, prevented further construction. In 1578, a simple bell storey with a Renaissance hood was placed on the tower stump , which is called Saphoy'sche Haube after the builder Hans Saphoy .

 

From 1511 to 1515, the sculptor and master builder Anton Pilgram took over the management of the construction works , he completed the organ base and, among other things, was involved in the execution of the cathedral pulpit ; the window peep there was traditionally mistaken for his self-portrait . Under Hans Herstorffer , who worked as the cathedral builder from 1637 to 1650, the interior was given a Baroque design in 1647 ; in particular, the high altar by the sculptor Johann Jacob Pock and his brother, the painter Tobias Pock , dates from this period. During the Turkish siege in 1683, the cathedral was damaged by Turkish cannonballs. The large bell (the Pummerin ) was then cast from the besiegers' cannons. In 1713, right at the beginning of the term of office of cathedral builder Johann Carl Trumler , Emperor Charles VI. in the cathedral a vow to found a church when the plague ends. Around three years later, construction of the Karlskirche began.

 

Since the renovations in the 19th century, the imperial eagle of the Austrian Empire has been laid out in colorful tiles on the southern roof of St. Stephen's Cathedral. The breastplate of this eagle contains the monogram of Emperor Franz I. When the roof structure was rebuilt after the fire at the end of the Second World War, the Austrian federal eagle , which, however heraldically , faces the wrong direction, and the Viennese eagle were also added to the north side of the roof Coat of arms attached.

 

Destruction in the Second World War and reconstruction

St. Stephen's Cathedral survived the bombing raids during the Second World War and the fighting in the city without any major damage. However, on April 6th, a bomb penetrated the vault of the south aisle. When a white flag was hoisted from the tower on April 10, 1945, the Wehrmacht captain Gerhard Klinkicht (1915–2000) refused the order of the city commander Sepp Dietrich , to "... initially reduce the cathedral to rubble and ashes with 100 grenades “A memorial plaque on the cathedral commemorates Klinkicht’s refusal to obey orders.

 

On the night of April 12, 1945, the larch wood roof structure and the bell tower of St. Stephen's Cathedral burned down completely. While the story spread for decades afterwards that “ the Russians ” had set the cathedral on fire, and also that there had been German shelling , it is known from eyewitness reports that the fire came from surrounding buildings in which looters had set fire Dom attacked. The previous battles had created holes in the cathedral roof; The flying sparks could reach the roof structure through this and ignite it. The fighting during the Battle of Vienna prevented effective firefighting operations. In addition, the cathedral's two large water pipes were destroyed in an American bombing raid on March 12, 1945. On the night of April 12, 1945, the woman hanging in the north tower fell into the transept. The Wimpassinger cross located there burned.The burning belfry with the pummerin collapsed on the afternoon of April 12th. The bell shattered on the vault opening in the floor of the bell chamber, most of its fragments fell through the opening into the tower hall and smashed the Turks' Liberation Monument there . The Zwölferin or Prince's Bell and the Quarter Pummerin , the two bells in the southern Heidenturm, also crashed. The valuable Walcker organ from 1886 burned after embers from the roof fell into it through an opening in the vault. In the morning hours of April 13th, a 16 m high retaining wall in the roof structure collapsed, destroying several vaults in the central and south choir. The gallery with the choir organ, the imperial box and the valuable Gothic choir stalls were smashed by the rubble and ignited by the burning roof beams. The tomb of Frederick III. remained almost undamaged thanks to being walled in. In November 1947, the vaults of the southern choir that had been preserved until then collapsed.

 

The reconstruction of St. Stephen's Cathedral, which was financed, among other things, by numerous donations from the population (see St. Stephen's Groschen ), began immediately after the end of the war. The steel roof truss was completed in 1950. The ceremonial reopening took place in 1952 with the arrival of the newly cast Pummerin. A memorial plaque commemorates the donations received from all Austrian federal states:

 

“The one that calls you to this house of worship, THE BELL, was donated by the state of Upper Austria , that opens up the cathedral to you, THE GATE, the state of Styria , that carries your step, THE STONE FLOOR, the state of Lower Austria , in which you kneel in prayer, THE BENCH, the country of Vorarlberg , through which the light of heaven shines, THE WINDOWS, the country of Tyrol , which shine in peaceful brightness, THE CHANDELIERS, the country of Carinthia , where you receive the body of the Lord, THE COMMUNION BANK , the Burgenland , in front of which the soul is in devotion, THE TABERNACLE , the state of Salzburg , which protects the holiest place in the country, THE ROOF, donated the city of Vienna in association with many helpful hands.

 

century

Under cathedral priest Anton Faber, St. Stephen's Cathedral was repeatedly staged with artistic installations. In 2020, an oversized purple sweater, Erwin Wurm 's Lenten shawl , and Billi Thanner's illuminated ladder to heaven attracted media attention. In August 2021, during the COVID-19 pandemic in Austria , Cardinal Schönborn and Vienna Mayor Michael Ludwig inaugurated a vaccination line in the cathedral's Barbara Chapel, which was controversial within the church as Violation of the sacrality of the place of worship was felt.

 

On March 16, 2022, at 2:11 a.m., according to cathedral priest Toni Faber, a hacker attack started the computer-controlled festival bells. After about 20 minutes of ringing at night, he stopped the bells.

 

Exterior

West facade

The west facade contains the oldest visible elements of the cathedral and in this form dates back to the 14th and 15th centuries. [40] Older components from the 13th century (Giant Gate, Heathen Towers, West Gallery) were deliberately integrated into this Gothic western complex. In the 14th century the facade was expanded by adding the chapels behind it. Around 1420, the Gothic central window was broken into the Romanesque west wall, and around the same time the heath towers were connected by a front wall as the top façade. This is bordered by a parapet with tracery, on which gargoyles and three pinnacles with figures below that connect to the front wall are attached ( St. Lawrence , St. Stephen , Archangel Michael ). The current figures are copies from the 1870s, the originals (now in the Vienna Museum ) date from around 1430. The gate hall protrudes slightly and is separated from the central window by a narrow canopy. Otherwise, the facade is flat and only divided by vertical pilaster strips and horizontal cornices, creating five sections vertically. The porch of the giant gate has side window slits for the stairs behind it and rectangular wall niches for figures, which only vaguely follow a symmetry. The corner pilaster strips in the axes of the Heiden towers mark the edges of the previous church, below each of which there is a late Romanesque arched window with richly sculpted reveals. In these axes there are also two cornices with dentil and trefoil friezes, which correspond to the structure behind them (the three basement floors of the Heiden towers).

 

Heathen Towers

The two towers are early Gothic in their current form, the lower floors were built in the 12th century, the upper floors in the 13th century, probably after the fire in 1256. [41] The lower floors behind the facade are square, while the four upper floors are octagonal. They are distinguished from each other by all-round dentil friezes and dwarf arched cornices, which are cranked at the corner templates. On the pyramid helmets with crabs and gable crowns, which have a roof gallery decorated with tracery halfway up, there were originally glazed tiles, just like the roof of the cathedral. At the tops of the Heathen Towers there are depictions of St. Lawrence (with rust, southern Heathen Tower) and St. Stephen (northern Heathen Tower) as the tower crown.

 

South Tower

As the main tower, the south tower is 136.4 meters high and has a square floor plan , which is gradually transformed into an octagon by a sophisticated arrangement of gables. Twelve pinnacle turrets rise below the top . It is open to the public up to a height of 72 meters, where the so-called Türmerstube is located. Climbing the top of the tower is exclusively reserved for employees of the cathedral building authority. To do this, you leave the inside of the tower at a height of around 110 m. From there you can climb an iron ladder on the outside and through the finial to the top.

 

The southern high tower of St. Stephan can be considered one of the most monumental solutions completed in the Middle Ages. It does not connect with the church building (as in the Cologne Cathedral as a two-tower facade , at the Ulm Minster as the West Einturm or at the Milan Cathedral as the crossing tower ) in order to let its building mass culminate in a central tower, but rather is at its side as an additional element attached. The special position of the Vienna Tower is still evident today in the fact that its northern counterpart was only partially completed and therefore does not contribute to the overall appearance of the building, without giving the impression of being unfinished. The top of the tower is now formed by a double cross ( archbishop's cross ) carried by a double -headed eagle . Originally the spire had a crown that represented the sun and moon (representing spiritual and secular power). After the Turkish siege in 1529, citizens of Vienna demanded that these symbols be replaced in 1530 because they were too reminiscent of the Turkish symbols (star and crescent). However, an exchange did not take place until the Feast of the Exaltation of the Cross (September 14) in 1686.

 

The total duration of the almost seventy-five-year construction period of the tower, which makes changes to the plan likely in the meantime, is determined by the key dates handed down, which include the laying of the foundation stone on July 12, 1359 by Duke Rudolf IV and his wife Catherine of Luxembourg and the placement of the final finial for 1433.

 

In between there was a change in plan, which first led to the introduction of the double window storey and then its reduction. In the first concept, this was raised significantly above the height of the eaves, but was then reduced again to just above the top of the window, so that the wall decoration with pinnacle canopies that had already been carried out for the statues intended here was lost. The entire tower area above the eaves of the church building was built entirely according to Peter von Prachatitz 's concept and did not represent a return to a supposed initial plan. But even here, further plan corrections can still be seen between the individual floor sections , especially in the transition to the helmet area coincide with the traditional change of master from Peter to Hans von Prachatitz.

 

The decisive change in plan between the substructure and the open floors also affected the purpose of the tower as a symbol of community. Started by Rudolf IV and continued by his brothers, the tower was intended to serve exclusively as a commemorative monument to the founder, but when it was taken over by the city at the beginning of the 15th century, it no longer stood for particular interests , but rather for the cohesion of all groups Society under the Habsburg crown . At the same time that the southern high tower of Prague's St. Vitus Cathedral remained unfinished due to the Hussite unrest in Bohemia , a tower with ever-increasing standards was completed in Vienna. The completed tower construction made it clear through its dominant position that Vienna had now taken the place of Prague in architectural terms, but was also ready to take over its function as “the empire's main state”.

 

The south tower had a mechanical chiming clock since the beginning of the 15th century. The south tower has been without a tower clock since 1861 after it was removed without replacement during the tower restoration.

 

From 1534 onwards, a tower keeper at a height of 72 m performed the function of a fire observer. In 1551, eight deer antlers were attached to the south tower in the superstition that they would protect the cathedral from lightning. [8th]

 

1800 to present

From 1810 to 1815, under the court architect Johann Nepomuk Amann, significant repairs were made to the war damage that had occurred under Napoleon in 1809.

  

Vertical

In the years 1839–1842, the top 17 meters of the dilapidated top of the south tower, which leaned towards the north, was removed by Paul Sprenger ; the stone ornaments were attached to an iron core. However, the iron did not prove to be rust-resistant, so many stones broke due to rust cracking. From 1850 onwards, cathedral builder Leopold Ernst used stone dowels cast with cement and “replaced one error with two others”, as the cement drift also led to serious damage. Therefore, the top 40 meters were demolished again in 1861 by Leopold Ernst and rebuilt as faithfully as possible to the original from 1862 to 1864 by Friedrich von Schmidt, who was appointed cathedral builder in 1863, using medieval stone technology. Several phases of this process can be seen in watercolors by Rudolf von Alt .

 

Schmidt led the restoration of the cathedral for decades, with “improving” interventions in the spirit of the neo-Gothic and Viollet-le-Ducs being undertaken (for example in the gable area of ​​the south windows of the cathedral). On August 18, 1864, the emperor 's birthday , as part of the tower renovation, a new cross and an eagle weighing three hundredweight were placed on the completed spire. In 1870, the figures of Rudolf the founder's parents and parents-in-law from around 1365 (thus older than the tower itself), which were on the corner pillars of the south tower, were replaced by copies. The originals are in the Vienna Museum.

 

Since April 2014, the parameters of the lightning striking there have been recorded on the two lightning rods by sensors installed 20 m above the tower room and are to be scientifically evaluated via the Austria-wide ALDIS project.

 

In 2014, a portrait bust of the entrepreneur Carl Manner was installed in the tracery of the west facade of the south tower as a thank you for the decades of support of the cathedral bauhütte . For over 40 years, an employee of the Bauhütte worked at the cathedral in overalls in the company colors at the expense of the Manner company . This bust looks towards the Hernalser Manner factory.

 

The ongoing renovation work on the south tower began in 1997 when a large pinnacle threatened to collapse. This component was approximately 90 m high and weighed approximately 14 t. In the years that followed, the south facade of the cathedral (with the gables) and the west facade of the south tower were also worked on; from 2021 the east side of the tower will be worked on. Since this side is protected from the weather, there are many details from the 14th and 15th centuries on it, and an area with the dark gray paint from the Middle Ages is still there. During the course of the renovation work, steel rods are drilled into heavily stressed areas to absorb the tensile and pressing forces. They are intended to prevent the stone from cracking under the high load; the load is thereby distributed over the entire cross-section of the pillar construction.

 

North Tower

The north tower was intended to complete the external appearance of the cathedral. Construction work on this tower began in 1467 and lasted until 1511. However, it was stopped due to economic difficulties and religious turmoil - Vienna had become a Protestant city around 1520, while the Lower Austrian estates took action against the Protestants and Lutheran services were banned in town houses - and was not continued because of the approaching Turkish threat, so that the north tower remained unfinished.

 

Under Hans Saphoy von Salmansweiler († 1578 in Vienna), who was the cathedral builder of St. Stephan from 1556 to 1578, there were considerations about expanding the stone stump, but these were abandoned. The brothers Hans and Caspar Saphoy built a tower roof in the Renaissance style . It is a small octagonal bell tower, the so-called “Saphoysche” or “ Welsche Haube ”, on the top of which the double-headed eagle of the House of Austria is enthroned, which is why the north tower is also called the “Eagle Tower”. The north tower is 68.3 meters high in total.

 

Legends surrounding the unfinished north tower

There are many stories and legends that try to explain the unfinishedness of the north tower of St. Stephen's Cathedral. The best-known legend says that the builder Puchsbaum was just an assistant to the builder at the time it was built and made a pact with the devil to complete the north tower within a year. In this way, Puchsbaum would fulfill the builder's condition that he be allowed to take his daughter out. However, Puchsbaum was unable to keep his pact with the devil because - due to the naming of his daughter Maria - he was unable to utter the name of the Lord or another saint for a year.

 

Roof

The most striking thing next to the towers is the roof. It rises 37.5 meters above the nave and 25.3 meters above the choir with a length of 110 meters. It is covered with around 250,000 roof tiles, which are arranged in a zigzag pattern in the nave area and were produced in a total of ten colors by the brick kilns in Unterthemenau ( Poštorná ). Each of these tiles weighs 2.5 kg, is nailed to the rafters with two copper nails and is also embedded in mortar.

  

The roof structure of the cathedral in the area of ​​the choir/nave transition with a view towards the gallery

Above the choir on the south side is the coat of arms of the Austrian Empire with the monogram of Emperor Franz I and the year 1831 (re-covering of the roof), on the north side the coat of arms of the city of Vienna and the coat of arms of the Republic of Austria , below with the year 1950 (completion of the roofing after the destruction in WWII).

 

The roof truss is a steel structure weighing around 600 tons, which replaced the larch wood roof truss from the 15th century, which burned down completely in 1945. During its restoration, a concrete ceiling was also installed over the vaults in advance (in 1946 over the nave with the slightly raised central nave and in 1948 over the choir) in order to protect the interior of the cathedral until the roof was completed and to provide a work and storage area for to have the roof rebuilt. This reconstruction, which was carried out largely in the same shape as the original roof, was completed in November 1950.

 

The first delivery of roof tiles took place on April 6, 1949. The cathedral construction management had special transport boxes made for the deliveries, each holding around 540 pieces of tiles. These boxes were lifted by crane directly to the track system in the roof and moved there by hand as required. After a transport accident on November 7, 1949, a rumor arose that a barn roof in Poysdorf had been covered with the remains of the damaged roof tile delivery for St. Stephen's Cathedral. That wasn't right. In 2023 it was confirmed that the tiles on this roof came from the same tile factory, but did not match the dimensions and colors of the cathedral's roof tiles and that the barn roof had already been covered around 1942.

 

In the mid-summer months, in the late afternoon hours, a reflection of the roof can be seen from the vineyards around Grinzing , which is vaguely reminiscent of a female figure and is nicknamed Jausenfee

 

Giant Gate

The main portal, the so-called “Giant Gate”, is located on the west side of the cathedral between the two “Heathen Towers”. It was built between 1230 and 1250 in Romanesque style and was redesigned into a richly structured funnel portal on the occasion of a visit by Emperor Friedrich II (from the House of Staufer , † 1250). Along with the entire westwork, it is one of the oldest and most important parts of the cathedral. The origin of the name is uncertain; it either derives from the fact that a mammoth bone was placed above the gate for a long time, which was viewed as the bone of a giant, or it goes back to the Middle High German word risen (to sink, to fall), which could refer to the funnel shape of the portal. In the outer wall, several stone figures can be seen in small niches, including two lions; a griffin and a seated figure in a strange posture, probably representing a judge, but popularly referred to as the thorn extractor . The portal itself is bordered on each side by seven funnel-shaped columns decorated with winding plant patterns. On the capitals there are figures of apostles and saints, but there are also scenes that are difficult to interpret. Richly structured arches rise above the capitals and surround the tympanum field , on which Christ is depicted as Pantocrator (Christ as ruler of the world) in a mandorla, whose head is surrounded by a cross nimbus , with one of the statue's knees free. The meaning of this symbolism is unclear; it is associated with acceptance ceremonies in construction huts .

 

Singertor

To the right of Riesentor, on the southern side of the cathedral at the beginning of the nave, is the Singertor, which is considered the most important Gothic work of art in the cathedral. It gets its name from the fact that it served as an entrance gate for the choir's singers. At the same time it was also the usual entrance for the men. It was created around 1360 and is arranged in the form of a pointed arch , with figures of apostles in the vestments . The magnificent tympanum shows the life story of Saint Paul . Also significant is the depiction of the founders of the new Gothic building, Duke Rudolf IV of Austria on the right and his wife Catherine of Bohemia on the left in robes, each accompanied by coats of arms. The gate was restored in 2022, with bones from the old St. Stephen's Cemetery found under the floor, and the gates opened. In order not to disturb those praying at the Maria Pötsch Altar, the gate will only be available as a possible escape route. The Singertor room is used for information and sales purposes and remains accessible from the outside. In July 2023, a new glass gate opened up a view of the interior of the Singer Gate. This glass gate was severely damaged in an act of vandalism on August 27, 2023, but has been restored.

 

Outside, right next to the Singertor, there is a Gothic tomb that is believed to be the alleged burial place of the minstrel Neidhart .

 

Bishop's Gate

The Bishop's Gate is located symmetrically to the Singertor to the left of the Giant's Gate at the beginning of the northern side of the nave. Its name reminds us that it served as an entrance gate for the bishops, whose palace is directly opposite. It was also the entrance gate for women. It was constructed around the same time as the Singertor around 1360 and corresponds to it in terms of construction and structure. The tympanum contains depictions from the life story of St. Mary , although in contrast to the male saints in the Singertor, female saints are depicted here in the robes. Here too you can find the statues of the donors, Duke Rudolf IV of Austria on the right and his wife Catherine of Bohemia on the left, which are largely identical to those in the Singertor.

 

At a specialist conference in November 2019, it was announced that the Dombauhütte, in cooperation with the Federal Monuments Office, had removed dirt from a monumental mural in the vestibule of the Bishop's Gate. The large-format wall painting dates from the early 16th century and depicts a winged altar painted on the wall. In the middle part you can see Saint Leopold, who is flanked by Saints Katharina and Margarethe. Images of the imperial coat of arms with the double-headed eagle and the Austrian shield are interpreted as an indication of an imperial connection. The preliminary drawings of the frame were classified as of the highest quality and were seen as an indication of a work by Albrecht Dürer based on various details in the lines, hands, curls, etc. A passage in the Dürer biography by Joachim von Sandrart , according to which Emperor Maximilian is said to have ordered the artist to create a large wall drawing, is seen in a new light against the background of the discovery.

 

The Kolomani Stone is walled up in the Bishop's Gate, part of the stone on which Saint Koloman is said to have been killed. The Bishop's Gate is only accessible from the inside as the cathedral shop is located there.

 

Eagle Gate

This broad Gothic gate, which is sparsely furnished with a crowned statue of the Virgin Mary from the 17th century, is located on the north side of the nave below the north tower, east of the Bishop's Gate. It owes its name to the north tower above it, which was also called the “Eagle Tower” because a double-headed eagle was previously depicted on its dome as a symbol of the House of Austria .

 

A crucifixion picture by Joachim von Sandrart from 1653 has been installed above the exit to the Adlertor since June 2019 . This picture originally belonged to the Passion Altar behind the tomb of Emperor Frederick III. was placed in the Apostles' Choir (right aisle of the cathedral). It is 6.97 × 4.12 m. This altar was dismantled in 1872/73 and the picture was in the north transept in the 1930s. In 1940 it was loaned to the garrison church , and after this church was destroyed by bombs , it hung outside for a few weeks in 1945, damaged, before it was saved, temporarily stored and restored by the then curator of the Schottenstift Robert Mucnjak. From 1957 it was the altarpiece of the parish church in Neulerchenfeld . After this parish was dissolved in 2013, the works of art that did not belong to the parish were removed. Since the picture belongs to the cathedral chapter of St. Stephan, it was returned to them and consideration was given to loaning the picture to the parish church of St. Michael . That didn't happen. The location in the entrance to the Adlerturmhalle is considered to be the optimal place for the picture in the cathedral. In front of the picture, there has been a copy of the Wimpassinger Cross from the Romanesque period, which was burned in 1945, at this point since 1995 .

  

Asylum ring at Adlertor

The asylum ring or the Leo on the left pillar of the Eagle Gate is a very old pulley , deflection pulley or belt pulley that can still be rotated today. By touching the asylum ring, persecuted people could place themselves under the protection of the church . The term Leo refers to Duke Leopold the Glorious , who introduced this form of asylum.

 

Primglöckleintor

This is located - symmetrically to the Adlertor - on the opposite southern side of the nave below the high south tower, is laid out in a very similar way to the Adlertor and is just as sparingly equipped. Only four console figures showing the four evangelists and an angel in the vault of the vestibule have been preserved from the original furnishings. On the middle pillar of the entrance there is a figure of Mary with the baby Jesus, created around 1420. It owes its name to the fact that a bell was once rung here at the first hour, i.e. at Prim .

 

Gable on the nave

Four gables rise above the southwestern part of the nave wall . Its westernmost lies above the wall above the Singertor and is called the Friedrichsgiebel. This gable was the only one that was completed in the 15th century; the other three gables (to the east) were initially only covered with brickwork. They were only supplemented with tracery in 1853–55 under cathedral builder Leopold Ernst in accordance with the state of the art of building technology at the time . The Friedrich gable was also dismantled and rebuilt, so that differences from the other gables are difficult to recognize. However, the cement used at the time introduced sulfur compounds into the limestone, which led to cracks, plastering and blasting . The gables had to be renewed in the 1860s under Friedrich von Schmidt . Further damage later resulted from the fact that the steel roof structure, which was replaced after 1945, did not fit exactly onto the walls. Deviations that were not originally present had to be compensated for; they also led to increased weathering on the gables. The combination of different building materials, brick and stone, also caused damage to the Friedrich gable. In 2015, the Friedrich gable and the gable adjoining it were renewed; the other two eastern gables were scheduled for restoration in 2016. The work on the western half of the south facade was completed, and the black sinter layers on the eastern part of the facade were removed in 2017. This black coating was largely made of gypsum, created from a chemical reaction of sulfur compounds in the air with the building's limestone. However , this process had already slowed down in previous years due to the lower proportion of sulfur compounds in the air ( acid rain ). The work on the eastern part of the south facade and on the west side of the south tower was estimated to take another two years in 2018, which was also due to the fact that a construction elevator had to be available up to the highest scaffolding levels. The work was completed in autumn 2020, and the scaffolding was dismantled at the beginning of 2021. This means that the main view of the cathedral (south side with tower) can be seen again without scaffolding after almost 25 years.

 

With the completion of this renovation work, the original color of the southern facade was traced, which was in various shades of ocher. However, around 1500 their stones were additionally covered with an ocher-colored lime slurry with black and white painted joints, which simulated large stones. On the one hand, this coating was a design tool and, on the other hand, it protected the stones from weathering. Remains of this painting were found under the canopy roof of the Neidhart grave, but there is no thought of replacing it. Further remains of a (dark gray) mud from the early 15th century were found on the east side of the south tower.

 

Capistran pulpit

The Capistran pulpit is a small Gothic pulpit made of sandstone, which is located on the outside corner of the north choir of St. Stephen's Cathedral. It was built between 1430 and 1450, but originally stood on a small hill near today's Churhaus at the “Stephansfreithof”, the cemetery at St. Stephan, and was used for funeral orations and speeches by priests.

 

Her name is reminiscent of the Franciscan John Capistrano , a once famous preacher against a luxurious and depraved lifestyle; He warned of the threat to Christianity posed by the advance of the Ottomans , but was also an inquisitor , military leader and initiated pogroms against Jews . On June 6, 1451, Capistrano arrived in Vienna and gave 32 sermons from this pulpit, which were apparently very well received. In 1453, after the fall of Constantinople , he called for a crusade against the Ottomans in Vienna , then moved with the troops he had collected to the enclosed city of Belgrade and thus contributed significantly to the lifting of its siege and the short-term general repulsion of the Ottoman army in 1456

 

After he was canonized by Pope Alexander VIII (1689-1691) in 1690 and his veneration spread, the pulpit was renovated in 1737, attached to the outside of the cathedral and with the addition of a baroque top - the statue of the saint stands on a fallen one Turks, surmounted by angels in radiant splendor - transformed into a monument.

 

Other features

On the west side you can see the listed signs of the resistance movement O5 , which resisted National Socialism from 1938 to 1945 . Originally they were painted white; when they faded, they were replaced by the engraving.

 

On the left side of the main gate there are two metal bars embedded in the wall, these are the cloth and linen corners . These cubits were once legal measures of length and could be used by every citizen to check the dimensions of goods. In the Middle Ages, craftsmen were threatened with punishment if their products did not have the correct measurements (keyword: Bäckerschupfen ); With the help of the Ellen, the craftsmen were able to protect themselves from punishment and the consumers from possible fraud. To the left above the cubits there is a circular depression in the masonry, which, according to legend, served as a measure of the size of a loaf of bread. In reality, this is simply a sign of wear and tear on a gate fastening, as until the second half of the 19th century the main gate of the cathedral was closed with a rococo grille that could be opened to the outside and was attached to the outer wall with hooks. On the right side of the gate there is a circle of the same size, in which you can see from the metal remains in the center that a hook was attached here.

 

Axle bend

The south wall of the choir is around 70 cm longer than its north wall. The choir swings approximately 1° from the long axis of the nave towards the north. The nave and choir are aligned with different sunrise points. This is not seen as the result of a measurement error, but rather as an intention: the axis of the nave is aligned with the sunrise on St. Stephen's Day (December 26th), while the axis of the choir points to the next Sunday, January 2nd. From the relationship of the building axes and the angle of the deviation, the time of the dimensions and thus the turn of the year 1137/1138 (today's calendar and year count) can be deduced. The (today's) roof ridge does not reflect this small deviation, it is straight across both parts of the building.

 

Longhouse

The four bays in the vault of the nave are square, which is a special feature of St. Stephen's Cathedral. It is assumed that an influence of the previous Romanesque building is still at work here. However, these yokes on the outer wall were reinforced by another intermediate pillar, so they rest on five supports and have ten vault caps.

 

The nave is also not built completely regularly: it becomes about 1.1 m narrower towards the east, and its gable walls are not exactly in line with the walls below. These deviations were one of the technical challenges when building the new steel roof structure after the fire in 1945.

 

Auer and Mannersdorfer stone for St. Stephen's Cathedral

The surviving invoices from the church master's office testify to the enormous Auer and Mannersdorfer stone deliveries for St. Stephan in the years 1404, 1407, 1415–1417, 1420, 1422, 1426, 1427, 1429, 1430 and 1476. According to the calculations, the quantities of stone that were obtained from the quarries between Mannersdorf and Au am Leithagebirge are very large, for example in 1415: 732 pieces, 1416: 629 pieces, 1417: 896 pieces, 1426: 963 loads, 1427: 947 loads and 1430: 761 loads.

 

The stone purchase was carried out by the church master's office under the technical advice and control of the cathedral builder or his representative, the Parlier . In any case, the work in the quarries was under the supervision of the cathedral construction works . Some names of the “Auer Steinbrecher” are known: Michelen Unger von Au, Peter stainprecher von Au and “Mannersdorfer Steinbrecher”: Chrempel, Amman, Niklas, Sallmann, Uchsenpaur, Velib, Hannsen von Menhersdorf (Mannersdorf), Trunkel and von dem Perendorffer . The stones were brought in by horse-drawn cart. The shipments from the Leitha Mountains from Mannersdorf and Au each comprised only one block (“stuk”), for which the price for breaking was constant, but that for freight fluctuated, apparently depending on weight.

 

The complete change to Mannersdorf stone occurred with the construction of the Albertine Choir (1304–1340). Like Auerstein, Mannersdorfer Stein is a fine to medium-grain sand-lime stone. The majority of the wall blocks and all the profiles , including the figure consoles in the choir, are made of it . The conditions are particularly clear in the high tower in the large bell chamber , where the more sophisticated stones and cornerstones and all the finer profiles, window frames , tracery , etc. were reserved for the Mannersdorfer/ Auerstein from the Leitha Mountains. In the nave, cuboids in the walls, as well as the yokes adjoining the Eligius Chapel and, above all, the northern wall pillars are made of “Mannersdorfer”.

 

In contrast, for the Servant Mother of God, it was determined through investigations in the central laboratory of the Federal Monuments Office that sand-lime stone from Atzgersdorf was used for this statue.

 

In addition to the Mannersdorf sandstone, the Mannersdorf algal lime was also used on the old cathedral. There is evidence of some gargoyles , for example on the vestibule of the Singer Gate (1440–1450).

 

Durability of the stones

In 1930, Alois Kieslinger , a geologist at the Vienna University of Technology, commented critically on the question of the durability of natural stone: “The six 'old' churches of Vienna? And how much of it is old? We are currently repairing the twelfth spire [!] at St. Stephen’s.”

 

The restoration work on the cathedral is proceeding according to a long-prepared plan: a restoration cycle lasts around 35 to 40 years. Regardless of this, the building is regularly checked by the stonemasons of the cathedral building works because damage occurs again and again due to rusted iron reinforcements (rust requires more space than iron and can therefore crack the stone).

 

Interior

The church interior of the cathedral has three naves, with two different cross-sections : the nave is a pseudo-basilica , the central nave vault lies almost entirely above the side aisle vaults, so that windowless high nave walls rise above the arcades . The choir, on the other hand, has the cross section of a hall church; the central nave and side aisles are almost the same height. As usual, the main nave is aligned with the main altar, the left aisle has a Marian program, and the right aisle is dedicated to the Apostles .

 

Although the interior acquired its appearance in the Middle Ages, the original artistic and liturgical ensemble from that time is only partially present, as the building was extensively changed again during the Baroque period. The figure of grace of the so-called Servant Mother of God from the period between 1280 and 1320 is an original from that time, the design of which is based on French models. It was extensively restored in 2020 and the original version is now easier to recognize.

 

Almost 90 sculptures, mostly in groups of three, are attached to the pillars of the nave at a height of approx. 8 m. They were commissioned by private donors and are a characteristic feature of the cathedral. The sculptures on the west side were restored around 2020, and in 2021 the most important object in this context was the statue of St. Sebastian next to the organ base on the north wall of the nave. It comes from the school of Niklas Gerhaert , the sculptor of the gravestone of Frederick III. and is considered one of the cathedral's most valuable sculptures.

 

Altars

The first recorded reports about altars come from the time of the choir's consecration by Bishop Albert of Passau on April 23, 1340. The bishop not only consecrated the choir hall and anointed it at the Apostle signs, some of which are still preserved today, but also consecrated six other altars. Three were in the choir and three on the rood screen , the stone partition between the nave (also known as the lay church) and the choir (also known as the clergy church). The main altar was often called the “Vronaltar” in medieval sources because of its proximity to the sacrament house and was on the back wall of the central choir with St. Stephen as its patron. No further information about the main altar has been preserved, except that it was probably a winged altar . An invoice from 1437 shows how the sexton was paid for opening and closing the wings.

 

According to contemporary reports, the old winged altar became worm-eaten at some point and had to be removed. It was transferred to the monastery of St. Agnes on Himmelpfortgasse (hence also known as Himmelpfort Monastery ). This monastery was later abolished under the rule of Emperor Joseph II in the 18th century, at which point the trace of the winged altar was lost.

 

High altar

The cathedral's high altar is an early Baroque masterpiece made of marble and stone. Its structure is similar to a portal and is therefore a Porta-Coelis (sky gate) altar. The topic is the stoning of Saint Stephen, the cathedral's namesake. The altar is crowned by a statue of the Immaculata. It was commissioned by Prince-Bishop Philipp Friedrich Graf Breuner on March 1, 1641, because the Gothic wood-carved winged altar had already been completely eaten away by woodworms.

 

The altar was built by Johann Jacob Pock , who was a master stonemason, sculptor and architect, and by his brother Tobias Pock - who painted the altarpiece - and consecrated on May 19, 1647. The altarpiece, created on an area of ​​28 square meters on tin plates, shows the stoning of Saint Stephen outside the walls of Jerusalem. In the background you can see a crowd in which other saints are depicted, which also refers to the second patronage of the cathedral - the patronage of All Saints.

 

Side altars

There are numerous other altars on the pillars and side aisles. For the cathedral, Tobias Pock later created the altarpiece of the Peter and Paul Altar, which the stonemasons' guild built in 1677 and which has been preserved under the organ base as the second oldest baroque altar in the cathedral .

 

The most important is the Wiener Neustädter Altar from 1447 – a typical Gothic winged altar showing scenes from the life of the Blessed Virgin Mary. The Wiener Neustädter Altar only came to the cathedral in 1883; before that it was in the Neukloster Abbey in Wiener Neustadt . It is therefore not part of the original medieval furnishings of St. Stephen's Cathedral.

 

Under the late Gothic Öchsel canopy is the altar of the miraculous image of Maria Pócs or Pötsch . It is a copy of an Eastern Church icon made in today's Máriapócs (Hungary, then Pötsch ). The image was said to be a miracle of tears and, according to popular belief, it supported the imperial troops in the Turkish wars. It was brought to Vienna in 1697 on the orders of Emperor Leopold I and was originally placed on the high altar. It has been in its current location since 1945. In 2022, the two bishop figures above the altar were cleaned and restored, with the original coloring becoming recognizable again.

 

The Joseph Altar and the Women's Altar are located opposite each other at the eastern end of the nave. The Joseph Altar on the southern pillar was built in 1700. Like the women's altar on the northern side, it is surrounded by an elliptical communion bench . It was built by Matthias Stein(d)l . The saints represent the evangelists: below Matthew and Mark , above Luke and John . The altar is crowned by the depiction of the Annunciation of Mary , with the archangel Gabriel and the Holy Spirit dove . The altarpiece depicting the nurturing father Josef was donated by Ferdinand von Radek and painted on metal plates by the Viennese court painter Anton Schoonjans .

 

Tombs

The tomb of Frederick III is in the south choir. It was created by Niclas Gerhaert van Leyden from 1463 and is one of the most important sculptural works of art of the late Middle Ages. It was made from Adnet marble (an Austrian limestone), which is particularly difficult to work because of its mottled nature. The cover plate of the tomb comes from Master Niclas himself (he died in 1473). It alone weighs over 8 tons and shows a portrait-like depiction of the emperor in coronation regalia, surrounded by his coat of arms and attributes of power. After Master Niclas' death, work on the tomb continued according to his designs and was completed in 1513. The relief depictions on the sides of the tomb were made by Max Velmet and are reminiscent of the emperor's numerous monastery foundations. Michael Tichter created the balustrade with its 54 figures .

 

It was part of the cathedral builder's remit to build the tomb of Emperor Friedrich III every year. to clean in the cathedral. A letter from Matthias Winkler , master builder of St. Stephan's cathedral, dated August 26, 1734:

 

To a highly praiseworthy Imperial Court Chamber

Submissive – most obedient request. Your High Count Excellency and Grace.

The annual 6 fl .

 

Pulpit

Another masterpiece of late Gothic sculpture is the pulpit made of Breitenbrunner sand-lime brick . It was long attributed to Anton Pilgram , but today the design is more closely associated with the workshop of Niclaes Gerhaert van Leyden . The pulpit basket rises from the pulpit base like a stylized flower. On the pulpit are the portraits of the four church fathers , the handrail is populated by frogs and amphibians. In the lower part of the stairs is the window peep - the sculptural self-portrait of an unknown master. For the railing, see number symbolism .

 

Oratorio

Johann Jacob Pock's second major completed work in the cathedral was the Imperial Oratory , begun in 1644 and built on behalf of the City of Vienna. The first payment for the stonemasonry was made on April 16, 1644 with a total cost of 1,100 fl . The chief chamberlain recorded the completion of the work in the account book in March 1646. The city was satisfied with the work and presented Master Pock with a silver-gilt pitcher with an engraved crest because of his hard work .

 

From the canon sacristy you reach the emperor's prayer room via a curved staircase. The steps are made of the hardest imperial stone , from the quarry near the house (“Hausbruch”), the tenant was the imperial court sculptor Pietro Maino Maderno . The oratorio was founded by Emperor Ferdinand III. entered for the first time.

 

Chapels

The cathedral is equipped with several chapels that are important in terms of art history. On the west side of the cathedral there are four chapels that date back to the Gothic expansion under Duke Rudolf IV in the second half of the 14th century and were completed at the beginning of the 15th century. Two are on the northwest (left) and two on the southwest (right) corner of the cathedral, each arranged one above the other.

 

The Prinz Eugen Chapel and the Eligius Chapel are located on the ground floor .

On the first floor above these two chapels there are two more chapels, the St. Valentine's and St. Bartholomew's chapels.

Two important - equally symmetrically arranged - Gothic chapels are located outside the nave, each to the east of the cathedral's two main Gothic towers, the St. Catherine's and St. Barbara's chapels .

Kreuz or Prinz Eugen Chapel

 

The Kreuzkapelle with the Prinz Eugen crypt

The lower chapel, located in the northwest corner of the cathedral, is known by various names. As a Morandus chapel after the patronage, as a cross chapel after the late Gothic cross located there, as a Tirna chapel after the Tirna family who had the chapel built in the 14th century and immortalized their coat of arms three times on the outer front of the chapel, later as a Liechtenstein or Savoy chapel the families who exercised patronage there, or as the Prince Eugene Chapel, after the tomb of the probably most famous Austrian general, Prince Eugene of Savoy -Carignan (* 1663, † 1736). The place of his final resting place was not given to Emperor Charles VI. but to Princess Maria Theresia Anna Felizitas of Liechtenstein , the wife of his nephew Emanuel Thomas Duke of Savoy-Carignan, Count of Soissons . After her husband's early death in 1729, she had the burial place set up for him and other members of the House of Savoy , donated the stone slab embedded in the floor that closes the entrance to the crypt, and the baroque altar with the late Gothic cross above it, created in 1731. In 1754 she commissioned the marble epitaph for her husband and Prince Eugene on the southern side wall of the chapel. The executive artists were Joseph Wurschbauer as a sculptor and goldsmith and Gabriel Steinböck as a stonemason.

 

Eligius Chapel

The lower of the chapels on the southwest corner of the cathedral, which is to the right of the Giant Gate, has two interesting keystones from the 14th century: one shows Christ as the Man of Sorrows, the other Mary with child. There is also the only surviving Gothic winged altar, which was made for the cathedral church itself. This is the Valentine's Altar, which is dedicated to Saint Bishop Valentine and was therefore originally created for the St. Valentine's Chapel in the cathedral. There are also the “House Mother of God” (around 1330) from the abandoned Himmelpfort Monastery and various pillar figures from the 14th century. The chapel is only available to worshipers.

 

Valentine's Chapel

It is located to the left of the Giant Gate directly above the Prinz Eugen Chapel next to the northern Heidenturm and was completed around 1480. It houses the cathedral's important collection of relics , which dates back to Duke Rudolf IV. In the middle of the room is the sarcophagus with the bones of Saint Valentine. During restoration work in November 2012, consecration crosses were discovered in the chapel, as well as a number of scribbles ( graffiti ) that were attached at the same time (in the still wet plaster ) from the days before St. Nicholas Day 1479 (profestum nicolai). The consecration crosses indicate that this chapel was consecrated (or at least its preparation) in 1479; another consecration is documented for 1507. The graffiti show jesters' hats, coats of arms, parts of names and the phrase manus beanorum maculant loca sactorum ( Latin : "The hands of the Beani defile the holy places") and prove that a student initiation ritual , a deposition , took place in the chapel room at this time : The name of the person affected is Jeronymus Kisling, a son of a Viennese trading family, later a city council member and head of the Vienna Fugger factory.

 

Bartholomew's Chapel

The Bartholomew's Chapel, also called the "King's or Duke's Chapel", is a former Michael's Chapel and is located on the southern (right) side of the nave directly above the Eligius Chapel, next to the southern Heidenturm. Its most important pieces of equipment, the so-called “Habsburg windows” with medieval depictions of representatives of the Austrian ruling family, had been in the then newly built Historical Museum of the City of Vienna and the Museum of Applied Arts since 1887 . In 2011, the first of these windows was returned to the cathedral by the city administration, In 2022, the installation of the original windows in the Bartholomew Chapel continued. Special glasses were made to protect the windows and the climatic conditions are constantly monitored; The places where windows have not yet been installed or have been lost are temporarily covered with darkening foil to avoid glare from too much brightness. Worth mentioning are the two Gothic keystones, each of which shows the Archangel Michael , once with the soul scales and once as a dragon slayer .

 

St. Catherine's or baptismal chapel

The St. Catherine's or baptismal chapel, consecrated in 1395, is located on the southern side of the Apostle's nave directly next to the (high) south tower. It was probably named in honor of the wife of Duke Rudolf IV, Catherine of Luxembourg, is octagonal and has a hanging keystone . It also contains the baptismal font , which was completed in 1481. The baptismal font has an octagonal base, above which there is a fourteen-sided baptismal font, the crown is heptagonal. The Seven Sacraments , the Evangelists and scenes from the life of Christ are depicted in lively late Gothic depictions .

 

Opposite the entrance to the chapel are the remains of the Turkish monument.

 

Barbara Chapel

The Barbara Chapel, consecrated in 1447, is located on the northern side outside the nave of the cathedral on the east side of the north tower. It was originally under the patronage of St. Urbanus and has hanging keystones. A reliquary container with ashes from the Auschwitz concentration camp and another with earth from the Mauthausen concentration camp are inserted into the beams of the late Gothic cross there from around 1470, which comes from the parish church in Schönkirchen in Lower Austria . It contains a bust of the blessed martyr Sr. Maria Restituta Kafka , a victim of National Socialism , created by Alfred Hrdlicka .

 

Opposite St. Barbara's Chapel, in the tower hall, is the original of the Lord of Toothaches , a Gothic Man of Sorrows . The Gothic stone figure was originally located outside the cathedral at the front of the central choir. It has been replaced by a copy there since 1960. According to legend, students made fun of him because he looked like he had a toothache, whereupon they were struck with a toothache themselves and had to apologize.

 

Sacristies

The “Upper Sacristy” is located at the eastern end of the cathedral in the north, was expanded in the 17th century and furnished in the first quarter of the 18th century. The room is decorated with frescoes by the impor

Not so long ago, the main road from Dover to Sandwich passed right through the centre of Easty. Its narrow roads lined with parked cars must have been quite a bottle neck. But now the main road goes round and the cars can park was their owners want.

 

I visited Eastry many years ago, early in the Kent church project. So I am revisiting those first churches to see what I missed now I have a little knowledge of church architecture.

 

We park in the centre on the main road and walk down the dead end street to the church. It looks fine in the spring sunshine, flints glistening. It sits surrounded by gfand houses, most of which are listed.

 

Entrance is via a unique porch in the west end of the church, under the tower, where a porch has been fashioned from carved wood and leaded lights.

 

Upon entering you are greeted by the glory of the church, the chancel arch festooned with panels showing four different designs, but my eye is taken by the two quatrefoil cut outs either side.

 

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Set away from the main street but on one of the earliest sites in the village, flint-built Eastry church has an over restored appearance externally but this gives way to a noteworthy interior. Built in the early thirteenth century by its patrons, Christ Church Canterbury, it was always designed to be a statement of both faith and power. The nave has a clerestory above round piers whilst the east nave wall has a pair of quatrefoils pierced through into the chancel. However this feature pales into insignificance when one sees what stands between them - a square panel containing 35 round paintings in medallions. There are four deigns including the Lily for Our Lady; a dove; Lion; Griffin. They would have formed a backdrop to the Rood which would have been supported on a beam the corbels of which survive below the paintings. On the centre pier of the south aisle is a very rare feature - a beautifully inscribed perpetual calendar or `Dominical Circle` to help find the Dominical letter of the year. Dating from the fourteenth century it divides the calendar into a sequence of 28 years. The reredos is an alabaster structure dating from the Edwardian period - a rather out of place object in a church of this form, but a good piece of work in its own right. On the west wall is a good early 19th century Royal Arms with hatchments on either side and there are many good monuments both ledger slabs and hanging tablets. Of the latter the finest commemorates John Harvey who died in 1794. It shows his ship the Brunswick fighting with all guns blazing with the French ship the Vengeur. John Bacon carved the Elder this detailed piece of work.

 

www.kentchurches.info/church.asp?p=Eastry

 

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Above the Chancel Arch, enclosed within a rectangular frame, are rows of seven "medallion" wall paintings; the lower group was discovered in 1857 and the rest in 1903. They remained in a rather dilapidated state until the Canterbury Cathedral Wall Paintings Department brought them back to life.

 

The medallions are evidently of the 13th Century, having been painted while the mortar was still wet. Each medallion contains one of four motifs:

 

The trefoil flower, pictured left, is perhaps a symbol of the Blessed Virgin Mary to whom the church is dedicated; or symbolic of Christ.

 

The lion; symbolic of the Resurrection

  

Doves, either singly, or in pairs, represent the Holy Spirit

  

The Griffin represents evil, over which victory is won by the power of the Resurrection and the courage of the Christian.

 

www.ewbchurches.org.uk/eastrychurchhistory.htm

 

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The first of a four day weekend, and I decided to go back to Canterbury to photograph the windows in the Chapter House and the newly revealed windows in the west end of the Nave of the Cathedral.

 

I don't usually worry about the weather, but it seemed grim for the day, so did take a coat.

 

And didn't lose it.

 

Jools dropped my off at Priory Station just before half seven, giving me time to get a ticket and climb the bridge over to platform 3 where the train left at quarter to.

 

It trundled through the tunnels and cuttings to Buckland, then after the junction, I got a glimpse in dawn's soft light of our old back garden on Crabble Hill, before out of control vegetation took the view away.

 

Kids got on the train at every stop, all going to Canterbury, they were quiet and well behaved. While I looked out of the window, at what little evidence remains of the mining industry in the county. Only the fenced off sidings at Snowdon really remain, and they are overgrown with trees now, hiding the rails in deep shadows.

 

It wasn't raining when we arrived at Canterbury East, so I walked to the centre, stopping off for breakfast at the Saffron Café for a fry up.

 

Then a three minute walk to the High Street and the view along Mercery Lane to Christchurch Gate and the Cathedral beyond.

 

I had timed it well, with just a couple of minutes waiting at the Buttermarket, the doors were opened, I showed my ticket from my visit last month (valid for a year), and entered.

 

I made straight for the crypt, as I wanted to get shots there. Just a few. There are signs saying its for private prayer and no photos or videos to be taken, but I was the only one there, and the shot I wanted, came out as a double exposure, but I include it here as I won't try again.

 

Odd to be in such a large space in such a famous building, and have it to yourself. I was down in the crypt for ten minutes, and no one else came down.

 

Then to my main targets, out to the Cloisters and then along to the Chapterhouse to take shots of both huge windows, and shots of each panels, and finally out to the Nave of the Cathedral to take shots of the newly revealed windows at the west end.

 

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History of the cathedral

THE ORIGIN of a Christian church on the scite of the present cathedral, is supposed to have taken place as early as the Roman empire in Britain, for the use of the antient faithful and believing soldiers of their garrison here; and that Augustine found such a one standing here, adjoining to king Ethelbert's palace, which was included in the king's gift to him.

 

This supposition is founded on the records of the priory of Christ-church, (fn. 1) concurring with the common opinion of almost all our historians, who tell us of a church in Canterbury, which Augustine found standing in the east part of the city, which he had of king Ethelbert's gift, which after his consecration at Arles, in France, he commended by special dedication to the patronage of our blessed Saviour. (fn. 2)

 

According to others, the foundations only of an old church formerly built by the believing Romans, were left here, on which Augustine erected that, which he afterwards dedicated to out Saviour; (fn. 3) and indeed it is not probable that king Ethelbert should have suffered the unsightly ruins of a Christian church, which, being a Pagan, must have been very obnoxious to him, so close to his palace, and supposing these ruins had been here, would he not have suffered them to be repaired, rather than have obliged his Christian queen to travel daily to such a distance as St. Martin's church, or St. Pancrace's chapel, for the performance of her devotions.

 

Some indeed have conjectured that the church found by St. Augustine, in the east part of the city, was that of St.Martin, truly so situated; and urge in favor of it, that there have not been at any time any remains of British or Roman bricks discovered scattered in or about this church of our Saviour, those infallible, as Mr. Somner stiles them, signs of antiquity, and so generally found in buildings, which have been erected on, or close to the spot where more antient ones have stood. But to proceed, king Ethelbert's donation to Augustine was made in the year 596, who immediately afterwards went over to France, and was consecrated a bishop at Arles, and after his return, as soon as he had sufficiently finished a church here, whether built out of ruins or anew, it matters not, he exercised his episcopal function in the dedication of it, says the register of Christ-church, to the honor of Christ our Saviour; whence it afterwards obtained the name of Christ-church. (fn. 4)

 

From the time of Augustine for the space of upwards of three hundred years, there is not found in any printed or manuscript chronicle, the least mention of the fabric of this church, so that it is probable nothing befell it worthy of being recorded; however it should be mentioned, that during that period the revenues of it were much increased, for in the leiger books of it there are registered more than fifty donations of manors, lands, &c. so large and bountiful, as became the munificence of kings and nobles to confer. (fn. 5)

 

It is supposed, especially as we find no mention made of any thing to the contrary, that the fabric of this church for two hundred years after Augustine's time, met with no considerable molestations; but afterwards, the frequent invasions of the Danes involved both the civil and ecclesiastical state of this country in continual troubles and dangers; in the confusion of which, this church appears to have run into a state of decay; for when Odo was promoted to the archbishopric, in the year 938, the roof of it was in a ruinous condition; age had impaired it, and neglect had made it extremely dangerous; the walls of it were of an uneven height, according as it had been more or less decayed, and the roof of the church seemed ready to fall down on the heads of those underneath. All this the archbishop undertook to repair, and then covered the whole church with lead; to finish which, it took three years, as Osbern tells us, in the life of Odo; (fn. 6) and further, that there was not to be found a church of so large a size, capable of containing so great a multitude of people, and thus, perhaps, it continued without any material change happening to it, till the year 1011; a dismal and fatal year to this church and city; a time of unspeakable confusion and calamities; for in the month of September that year, the Danes, after a siege of twenty days, entered this city by force, burnt the houses, made a lamentable slaughter of the inhabitants, rifled this church, and then set it on fire, insomuch, that the lead with which archbishop Odo had covered it, being melted, ran down on those who were underneath. The sull story of this calamity is given by Osbern, in the life of archbishop Odo, an abridgement of which the reader will find below. (fn. 7)

 

The church now lay in ruins, without a roof, the bare walls only standing, and in this desolate condition it remained as long as the fury of the Danes prevailed, who after they had burnt the church, carried away archbishop Alphage with them, kept him in prison seven months, and then put him to death, in the year 1012, the year after which Living, or Livingus, succeeded him as archbishop, though it was rather in his calamities than in his seat of dignity, for he too was chained up by the Danes in a loathsome dungeon for seven months, before he was set free, but he so sensibly felt the deplorable state of this country, which he foresaw was every day growing worse and worse, that by a voluntary exile, he withdrew himself out of the nation, to find some solitary retirement, where he might bewail those desolations of his country, to which he was not able to bring any relief, but by his continual prayers. (fn. 8) He just outlived this storm, returned into England, and before he died saw peace and quientness restored to this land by king Canute, who gaining to himself the sole sovereignty over the nation, made it his first business to repair the injuries which had been done to the churches and monasteries in this kingdom, by his father's and his own wars. (fn. 9)

 

As for this church, archbishop Ægelnoth, who presided over it from the year 1020 to the year 1038, began and finished the repair, or rather the rebuilding of it, assisted in it by the royal munificence of the king, (fn. 10) who in 1023 presented his crown of gold to this church, and restored to it the port of Sandwich, with its liberties. (fn. 11) Notwithstanding this, in less than forty years afterwards, when Lanfranc soon after the Norman conquest came to the see, he found this church reduced almost to nothing by fire, and dilapidations; for Eadmer says, it had been consumed by a third conflagration, prior to the year of his advancement to it, in which fire almost all the antient records of the privileges of it had perished. (fn. 12)

 

The same writer has given us a description of this old church, as it was before Lanfranc came to the see; by which we learn, that at the east end there was an altar adjoining to the wall of the church, of rough unhewn stone, cemented with mortar, erected by archbishop Odo, for a repository of the body of Wilfrid, archbishop of York, which Odo had translated from Rippon hither, giving it here the highest place; at a convenient distance from this, westward, there was another altar, dedicated to Christ our Saviour, at which divine service was daily celebrated. In this altar was inclosed the head of St. Swithin, with many other relics, which archbishop Alphage brought with him from Winchester. Passing from this altar westward, many steps led down to the choir and nave, which were both even, or upon the same level. At the bottom of the steps, there was a passage into the undercroft, under all the east part of the church. (fn. 13) At the east end of which, was an altar, in which was inclosed, according to old tradition, the head of St. Furseus. From hence by a winding passage, at the west end of it, was the tomb of St. Dunstan, (fn. 14) but separated from the undercroft by a strong stone wall; over the tomb was erected a monument, pyramid wife, and at the head of it an altar, (fn. 15) for the mattin service. Between these steps, or passage into the undercroft and the nave, was the choir, (fn. 16) which was separated from the nave by a fair and decent partition, to keep off the crowds of people that usually were in the body of the church, so that the singing of the chanters in the choir might not be disturbed. About the middle of the length of the nave, were two towers or steeples, built without the walls; one on the south, and the other on the north side. In the former was the altar of St. Gregory, where was an entrance into the church by the south door, and where law controversies and pleas concerning secular matters were exercised. (fn. 17) In the latter, or north tower, was a passage for the monks into the church, from the monastery; here were the cloysters, where the novices were instructed in their religious rules and offices, and where the monks conversed together. In this tower was the altar of St. Martin. At the west end of the church was a chapel, dedicated to the blessed Virgin Mary, to which there was an ascent by steps, and at the east end of it an altar, dedicated to her, in which was inclosed the head of St. Astroburta the Virgin; and at the western part of it was the archbishop's pontifical chair, made of large stones, compacted together with mortar; a fair piece of work, and placed at a convenient distance from the altar, close to the wall of the church. (fn. 18)

 

To return now to archbishop Lanfranc, who was sent for from Normandy in 1073, being the fourth year of the Conqueror's reign, to fill this see, a time, when a man of a noble spirit, equal to the laborious task he was to undertake, was wanting especially for this church; and that he was such, the several great works which were performed by him, were incontestable proofs, as well as of his great and generous mind. At the first sight of the ruinous condition of this church, says the historian, the archbishop was struck with astonishment, and almost despaired of seeing that and the monastery re edified; but his care and perseverance raised both in all its parts anew, and that in a novel and more magnificent kind and form of structure, than had been hardly in any place before made use of in this kingdom, which made it a precedent and pattern to succeeding structures of this kind; (fn. 19) and new monasteries and churches were built after the example of it; for it should be observed, that before the coming of the Normans most of the churches and monasteries in this kingdom were of wood; (all the monasteries in my realm, says king Edgar, in his charter to the abbey of Malmesbury, dated anno 974, to the outward sight are nothing but worm-eaten and rotten timber and boards) but after the Norman conquest, such timber fabrics grew out of use, and gave place to stone buildings raised upon arches; a form of structure introduced into general use by that nation, and in these parts surnished with stone from Caen, in Normandy. (fn. 20) After this fashion archbishop Lanfranc rebuilt the whole church from the foundation, with the palace and monastery, the wall which encompassed the court, and all the offices belonging to the monastery within the wall, finishing the whole nearly within the compass of seven years; (fn. 21) besides which, he furnished the church with ornaments and rich vestments; after which, the whole being perfected, he altered the name of it, by a dedication of it to the Holy Trinity; whereas, before it was called the church of our Saviour, or Christ-church, and from the above time it bore (as by Domesday book appears) the name of the church of the Holy Trinity; this new church being built on the same spot on which the antient one stood, though on a far different model.

 

After Lanfranc's death, archbishop Anselm succeeded in the year 1093, to the see of Canterbury, and must be esteemed a principal benefactor to this church; for though his time was perplexed with a continued series of troubles, of which both banishment and poverty made no small part, which in a great measure prevented him from bestowing that cost on his church, which he would otherwise have done, yet it was through his patronage and protection, and through his care and persuasions, that the fabric of it, begun and perfected by his predecessor, became enlarged and rose to still greater splendor. (fn. 22)

 

In order to carry this forward, upon the vacancy of the priory, he constituted Ernulph and Conrad, the first in 1104, the latter in 1108, priors of this church; to whose care, being men of generous and noble minds, and of singular skill in these matters, he, during his troubles, not only committed the management of this work, but of all his other concerns during his absence.

 

Probably archbishop Anselm, on being recalled from banishment on king Henry's accession to the throne, had pulled down that part of the church built by Lanfranc, from the great tower in the middle of it to the east end, intending to rebuild it upon a still larger and more magnificent plan; when being borne down by the king's displeasure, he intrusted prior Ernulph with the work, who raised up the building with such splendor, says Malmesbury, that the like was not to be seen in all England; (fn. 23) but the short time Ernulph continued in this office did not permit him to see his undertaking finished. (fn. 24) This was left to his successor Conrad, who, as the obituary of Christ church informs us, by his great industry, magnificently perfected the choir, which his predecessor had left unfinished, (fn. 25) adorning it with curious pictures, and enriching it with many precious ornaments. (fn. 26)

 

This great undertaking was not entirely compleated at the death of archbishop Anselm, which happened in 1109, anno 9 Henry I. nor indeed for the space of five years afterwards, during which the see of Canterbury continued vacant; when being finished, in honour of its builder, and on account of its more than ordinary beauty, it gained the name of the glorious choir of Conrad. (fn. 27)

 

After the see of Canterbury had continued thus vacant for five years, Ralph, or as some call him, Rodulph, bishop of Rochester, was translated to it in the year 1114, at whose coming to it, the church was dedicated anew to the Holy Trinity, the name which had been before given to it by Lanfranc. (fn. 28) The only particular description we have of this church when thus finished, is from Gervas, the monk of this monastery, and that proves imperfect, as to the choir of Lanfranc, which had been taken down soon after his death; (fn. 29) the following is his account of the nave, or western part of it below the choir, being that which had been erected by archbishop Lanfranc, as has been before mentioned. From him we learn, that the west end, where the chapel of the Virgin Mary stood before, was now adorned with two stately towers, on the top of which were gilded pinnacles. The nave or body was supported by eight pair of pillars. At the east end of the nave, on the north side, was an oratory, dedicated in honor to the blessed Virgin, in lieu, I suppose, of the chapel, that had in the former church been dedicated to her at the west end. Between the nave and the choir there was built a great tower or steeple, as it were in the centre of the whole fabric; (fn. 30) under this tower was erected the altar of the Holy Cross; over a partition, which separated this tower from the nave, a beam was laid across from one side to the other of the church; upon the middle of this beam was fixed a great cross, between the images of the Virgin Mary and St. John, and between two cherubims. The pinnacle on the top of this tower, was a gilded cherub, and hence it was called the angel steeple; a name it is frequently called by at this day. (fn. 31)

 

This great tower had on each side a cross isle, called the north and south wings, which were uniform, of the same model and dimensions; each of them had a strong pillar in the middle for a support to the roof, and each of them had two doors or passages, by which an entrance was open to the east parts of the church. At one of these doors there was a descent by a few steps into the undercroft; at the other, there was an ascent by many steps into the upper parts of the church, that is, the choir, and the isles on each side of it. Near every one of these doors or passages, an altar was erected; at the upper door in the south wing, there was an altar in honour of All Saints; and at the lower door there was one of St. Michael; and before this altar on the south side was buried archbishop Fleologild; and on the north side, the holy Virgin Siburgis, whom St. Dunstan highly admired for her sanctity. In the north isle, by the upper door, was the altar of St. Blaze; and by the lower door, that of St. Benedict. In this wing had been interred four archbishops, Adelm and Ceolnoth, behind the altar, and Egelnoth and Wlfelm before it. At the entrance into this wing, Rodulph and his successor William Corboil, both archbishops, were buried. (fn. 32)

 

Hence, he continues, we go up by some steps into the great tower, and before us there is a door and steps leading down into the south wing, and on the right hand a pair of folding doors, with stairs going down into the nave of the church; but without turning to any of these, let us ascend eastward, till by several more steps we come to the west end of Conrad's choir; being now at the entrance of the choir, Gervas tells us, that he neither saw the choir built by Lanfranc, nor found it described by any one; that Eadmer had made mention of it, without giving any account of it, as he had done of the old church, the reason of which appears to be, that Lanfranc's choir did not long survive its founder, being pulled down as before-mentioned, by archbishop Anselm; so that it could not stand more than twenty years; therefore the want of a particular description of it will appear no great defect in the history of this church, especially as the deficiency is here supplied by Gervas's full relation of the new choir of Conrad, built instead of it; of which, whoever desires to know the whole architecture and model observed in the fabric, the order, number, height and form of the pillars and windows, may know the whole of it from him. The roof of it, he tells us, (fn. 33) was beautified with curious paintings representing heaven; (fn. 34) in several respects it was agreeable to the present choir, the stalls were large and framed of carved wood. In the middle of it, there hung a gilded crown, on which were placed four and twenty tapers of wax. From the choir an ascent of three steps led to the presbiterium, or place for the presbiters; here, he says, it would be proper to stop a little and take notice of the high altar, which was dedicated to the name of CHRIST. It was placed between two other altars, the one of St. Dunstan, the other of St. Alphage; at the east corners of the high altar were fixed two pillars of wood, beautified with silver and gold; upon these pillars was placed a beam, adorned with gold, which reached across the church, upon it there were placed the glory, (fn. 35) the images of St. Dunstan and St. Alphage, and seven chests or coffers overlaid with gold, full of the relics of many saints. Between those pillars was a cross gilded all over, and upon the upper beam of the cross were set sixty bright crystals.

 

Beyond this, by an ascent of eight steps towards the east, behind the altar, was the archiepiscopal throne, which Gervas calls the patriarchal chair, made of one stone; in this chair, according to the custom of the church, the archbishop used to sit, upon principal festivals, in his pontifical ornaments, whilst the solemn offices of religion were celebrated, until the consecration of the host, when he came down to the high altar, and there performed the solemnity of consecration. Still further, eastward, behind the patriarchal chair, (fn. 36) was a chapel in the front of the whole church, in which was an altar, dedicated to the Holy Trinity; behind which were laid the bones of two archbishops, Odo of Canterbury, and Wilfrid of York; by this chapel on the south side near the wall of the church, was laid the body of archbishop Lanfranc, and on the north side, the body of archbishop Theobald. Here it is to be observed, that under the whole east part of the church, from the angel steeple, there was an undercrost or crypt, (fn. 37) in which were several altars, chapels and sepulchres; under the chapel of the Trinity before-mentioned, were two altars, on the south side, the altar of St. Augustine, the apostle of the English nation, by which archbishop Athelred was interred. On the north side was the altar of St. John Baptist, by which was laid the body of archbishop Eadsin; under the high altar was the chapel and altar of the blessed Virgin Mary, to whom the whole undercroft was dedicated.

 

To return now, he continues, to the place where the bresbyterium and choir meet, where on each side there was a cross isle (as was to be seen in his time) which might be called the upper south and north wings; on the east side of each of these wings were two half circular recesses or nooks in the wall, arched over after the form of porticoes. Each of them had an altar, and there was the like number of altars under them in the crost. In the north wing, the north portico had the altar of St. Martin, by which were interred the bodies of two archbishops, Wlfred on the right, and Living on the left hand; under it in the croft, was the altar of St. Mary Magdalen. The other portico in this wing, had the altar of St. Stephen, and by it were buried two archbishops, Athelard on the left hand, and Cuthbert on the right; in the croft under it, was the altar of St. Nicholas. In the south wing, the north portico had the altar of St. John the Evangelist, and by it the bodies of Æthelgar and Aluric, archbishops, were laid. In the croft under it was the altar of St. Paulinus, by which the body of archbishop Siricius was interred. In the south portico was the altar of St. Gregory, by which were laid the corps of the two archbishops Bregwin and Plegmund. In the croft under it was the altar of St. Owen, archbishop of Roan, and underneath in the croft, not far from it the altar of St. Catherine.

 

Passing from these cross isles eastward there were two towers, one on the north, the other on the south side of the church. In the tower on the north side was the altar of St. Andrew, which gave name to the tower; under it, in the croft, was the altar of the Holy Innocents; the tower on the south side had the altar of St. Peter and St. Paul, behind which the body of St. Anselm was interred, which afterwards gave name both to the altar and tower (fn. 38) (now called St. Anselm's). The wings or isles on each side of the choir had nothing in particular to be taken notice of.— Thus far Gervas, from whose description we in particular learn, where several of the bodies of the old archbishops were deposited, and probably the ashes of some of them remain in the same places to this day.

 

As this building, deservedly called the glorious choir of Conrad, was a magnificent work, so the undertaking of it at that time will appear almost beyond example, especially when the several circumstances of it are considered; but that it was carried forward at the archbishop's cost, exceeds all belief. It was in the discouraging reign of king William Rufus, a prince notorious in the records of history, for all manner of sacrilegious rapine, that archbishop Anselm was promoted to this see; when he found the lands and revenues of this church so miserably wasted and spoiled, that there was hardly enough left for his bare subsistence; who, in the first years that he sat in the archiepiscopal chair, struggled with poverty, wants and continual vexations through the king's displeasure, (fn. 39) and whose three next years were spent in banishment, during all which time he borrowed money for his present maintenance; who being called home by king Henry I. at his coming to the crown, laboured to pay the debts he had contracted during the time of his banishment, and instead of enjoying that tranquility and ease he hoped for, was, within two years afterwards, again sent into banishment upon a fresh displeasure conceived against him by the king, who then seized upon all the revenues of the archbishopric, (fn. 40) which he retained in his own hands for no less than four years.

 

Under these hard circumstances, it would have been surprizing indeed, that the archbishop should have been able to carry on so great a work, and yet we are told it, as a truth, by the testimonies of history; but this must surely be understood with the interpretation of his having been the patron, protector and encourager, rather than the builder of this work, which he entrusted to the care and management of the priors Ernulph and Conrad, and sanctioned their employing, as Lanfranc had done before, the revenues and stock of the church to this use. (fn. 41)

 

In this state as above-mentioned, without any thing material happening to it, this church continued till about the year 1130, anno 30 Henry I. when it seems to have suffered some damage by a fire; (fn. 42) but how much, there is no record left to inform us; however it could not be of any great account, for it was sufficiently repaired, and that mostly at the cost of archbishop Corboil, who then sat in the chair of this see, (fn. 43) before the 4th of May that year, on which day, being Rogation Sunday, the bishops performed the dedication of it with great splendor and magnificence, such, says Gervas, col. 1664, as had not been heard of since the dedication of the temple of Solomon; the king, the queen, David, king of Scots, all the archbishops, and the nobility of both kingdoms being present at it, when this church's former name was restored again, being henceforward commonly called Christ-church. (fn. 44)

 

Among the manuscripts of Trinity college library, in Cambridge, in a very curious triple psalter of St. Jerome, in Latin, written by the monk Eadwyn, whose picture is at the beginning of it, is a plan or drawing made by him, being an attempt towards a representation of this church and monastery, as they stood between the years 1130 and 1174; which makes it probable, that he was one of the monks of it, and the more so, as the drawing has not any kind of relation to the plalter or sacred hymns contained in the manuscript.

 

His plan, if so it may be called, for it is neither such, nor an upright, nor a prospect, and yet something of all together; but notwithstanding this rudeness of the draftsman, it shews very plain that it was intended for this church and priory, and gives us a very clear knowledge, more than we have been able to learn from any description we have besides, of what both were at the above period of time. (fn. 45)

 

Forty-four years after this dedication, on the 5th of September, anno 1174, being the 20th year of king Henry II.'s reign, a fire happened, which consumed great part of this stately edifice, namely, the whole choir, from the angel steeple to the east end of the church, together with the prior's lodgings, the chapel of the Virgin Mary, the infirmary, and some other offices belonging to the monastery; but the angel steeple, the lower cross isles, and the nave appear to have received no material injury from the flames. (fn. 46) The narrative of this accident is told by Gervas, the monk of Canterbury, so often quoted before, who was an eye witness of this calamity, as follows:

 

Three small houses in the city near the old gate of the monastery took fire by accident, a strong south wind carried the flakes of fire to the top of the church, and lodged them between the joints of the lead, driving them to the timbers under it; this kindled a fire there, which was not discerned till the melted lead gave a free passage for the flames to appear above the church, and the wind gaining by this means a further power of increasing them, drove them inwardly, insomuch that the danger became immediately past all possibility of relief. The timber of the roof being all of it on fire, fell down into the choir, where the stalls of the manks, made of large pieces of carved wood, afforded plenty of fuel to the flames, and great part of the stone work, through the vehement heat of the fire, was so weakened, as to be brought to irreparable ruin, and besides the fabric itself, the many rich ornaments in the church were devoured by the flames.

 

The choir being thus laid in ashes, the monks removed from amidst the ruins, the bodies of the two saints, whom they called patrons of the church, the archbishops Dunstan and Alphage, and deposited them by the altar of the great cross, in the nave of the church; (fn. 47) and from this time they celebrated the daily religious offices in the oratory of the blessed Virgin Mary in the nave, and continued to do so for more than five years, when the choir being re edified, they returned to it again. (fn. 48)

 

Upon this destruction of the church, the prior and convent, without any delay, consulted on the most speedy and effectual method of rebuilding it, resolving to finish it in such a manner, as should surpass all the former choirs of it, as well in beauty as size and magnificence. To effect this, they sent for the most skilful architects that could be found either in France or England. These surveyed the walls and pillars, which remained standing, but they found great part of them so weakened by the fire, that they could no ways be built upon with any safety; and it was accordingly resolved, that such of them should be taken down; a whole year was spent in doing this, and in providing materials for the new building, for which they sent abroad for the best stone that could be procured; Gervas has given a large account, (fn. 49) how far this work advanced year by year; what methods and rules of architecture were observed, and other particulars relating to the rebuilding of this church; all which the curious reader may consult at his leisure; it will be sufficient to observe here, that the new building was larger in height and length, and more beautiful in every respect, than the choir of Conrad; for the roof was considerably advanced above what it was before, and was arched over with stone; whereas before it was composed of timber and boards. The capitals of the pillars were now beautified with different sculptures of carvework; whereas, they were before plain, and six pillars more were added than there were before. The former choir had but one triforium, or inner gallery, but now there were two made round it, and one in each side isle and three in the cross isles; before, there were no marble pillars, but such were now added to it in abundance. In forwarding this great work, the monks had spent eight years, when they could proceed no further for want of money; but a fresh supply coming in from the offerings at St. Thomas's tomb, so much more than was necessary for perfecting the repair they were engaged in, as encouraged them to set about a more grand design, which was to pull down the eastern extremity of the church, with the small chapel of the Holy Trinity adjoining to it, and to erect upon a stately undercroft, a most magnificent one instead of it, equally lofty with the roof of the church, and making a part of it, which the former one did not, except by a door into it; but this new chapel, which was dedicated likewise to the Holy Trinity, was not finished till some time after the rest of the church; at the east end of this chapel another handsome one, though small, was afterwards erected at the extremity of the whole building, since called Becket's crown, on purpose for an altar and the reception of some part of his relics; (fn. 50) further mention of which will be made hereafter.

 

The eastern parts of this church, as Mr. Gostling observes, have the appearance of much greater antiquity than what is generally allowed to them; and indeed if we examine the outside walls and the cross wings on each side of the choir, it will appear, that the whole of them was not rebuilt at the time the choir was, and that great part of them was suffered to remain, though altered, added to, and adapted as far as could be, to the new building erected at that time; the traces of several circular windows and other openings, which were then stopped up, removed, or altered, still appearing on the walls both of the isles and the cross wings, through the white-wash with which they are covered; and on the south side of the south isle, the vaulting of the roof as well as the triforium, which could not be contrived so as to be adjusted to the places of the upper windows, plainly shew it. To which may be added, that the base or foot of one of the westernmost large pillars of the choir on the north side, is strengthened with a strong iron band round it, by which it should seem to have been one of those pillars which had been weakened by the fire, but was judged of sufficient firmness, with this precaution, to remain for the use of the new fabric.

 

The outside of this part of the church is a corroborating proof of what has been mentioned above, as well in the method, as in the ornaments of the building.— The outside of it towards the south, from St. Michael's chapel eastward, is adorned with a range of small pillars, about six inches diameter, and about three feet high, some with santastic shasts and capitals, others with plain ones; these support little arches, which intersect each other; and this chain or girdle of pillars is continued round the small tower, the eastern cross isle and the chapel of St. Anselm, to the buildings added in honour of the Holy Trinity, and St. Thomas Becket, where they leave off. The casing of St. Michael's chapel has none of them, but the chapel of the Virgin Mary, answering to it on the north side of the church, not being fitted to the wall, shews some of them behind it; which seems as if they had been continued before, quite round the eastern parts of the church.

 

These pillars, which rise from about the level of the pavement, within the walls above them, are remarkably plain and bare of ornaments; but the tower above mentioned and its opposite, as soon as they rise clear of the building, are enriched with stories of this colonade, one above another, up to the platform from whence their spires rise; and the remains of the two larger towers eastward, called St. Anselm's, and that answering to it on the north side of the church, called St. Andrew's are decorated much after the same manner, as high as they remain at present.

 

At the time of the before-mentioned fire, which so fatally destroyed the upper part of this church, the undercrost, with the vaulting over it, seems to have remained entire, and unhurt by it.

 

The vaulting of the undercrost, on which the floor of the choir and eastern parts of the church is raised, is supported by pillars, whose capitals are as various and fantastical as those of the smaller ones described before, and so are their shafts, some being round, others canted, twisted, or carved, so that hardly any two of them are alike, except such as are quite plain.

 

These, I suppose, may be concluded to be of the same age, and if buildings in the same stile may be conjectured to be so from thence, the antiquity of this part of the church may be judged, though historians have left us in the dark in relation to it.

 

In Leland's Collectanea, there is an account and description of a vault under the chancel of the antient church of St. Peter, in Oxford, called Grymbald's crypt, being allowed by all, to have been built by him; (fn. 51) Grymbald was one of those great and accomplished men, whom king Alfred invited into England about the year 885, to assist him in restoring Christianity, learning and the liberal arts. (fn. 52) Those who compare the vaults or undercrost of the church of Canterbury, with the description and prints given of Grymbald's crypt, (fn. 53) will easily perceive, that two buildings could hardly have been erected more strongly resembling each other, except that this at Canterbury is larger, and more pro fusely decorated with variety of fancied ornaments, the shafts of several of the pillars here being twisted, or otherwise varied, and many of the captials exactly in the same grotesque taste as those in Grymbald's crypt. (fn. 54) Hence it may be supposed, that those whom archbishop Lanfranc employed as architects and designers of his building at Canterbury, took their model of it, at least of this part of it, from that crypt, and this undercrost now remaining is the same, as was originally built by him, as far eastward, as to that part which begins under the chapel of the Holy Trinity, where it appears to be of a later date, erected at the same time as the chapel. The part built by Lanfranc continues at this time as firm and entire, as it was at the very building of it, though upwards of seven hundred years old. (fn. 55)

 

But to return to the new building; though the church was not compleatly finished till the end of the year 1184, yet it was so far advanced towards it, that, in 1180, on April 19, being Easter eve, (fn. 56) the archbishop, prior and monks entered the new choir, with a solemn procession, singing Te Deum, for their happy return to it. Three days before which they had privately, by night, carried the bodies of St. Dunstan and St. Alphage to the places prepared for them near the high altar. The body likewise of queen Edive (which after the fire had been removed from the north cross isle, where it lay before, under a stately gilded shrine) to the altar of the great cross, was taken up, carried into the vestry, and thence to the altar of St. Martin, where it was placed under the coffin of archbishop Livinge. In the month of July following the altar of the Holy Trinity was demolished, and the bodies of those archbishops, which had been laid in that part of the church, were removed to other places. Odo's body was laid under St. Dunstan's and Wilfrid's under St. Alphage's; Lanfranc's was deposited nigh the altar of St. Martin, and Theobald's at that of the blessed Virgin, in the nave of the church, (fn. 57) under a marble tomb; and soon afterwards the two archbishops, on the right and left hand of archbishop Becket in the undercrost, were taken up and placed under the altar of St. Mary there. (fn. 58)

 

After a warning so terrible, as had lately been given, it seemed most necessary to provide against the danger of fire for the time to come; the flames, which had so lately destroyed a considerable part of the church and monastery, were caused by some small houses, which had taken fire at a small distance from the church.— There still remained some other houses near it, which belonged to the abbot and convent of St. Augustine; for these the monks of Christ-church created, by an exchange, which could not be effected till the king interposed, and by his royal authority, in a manner, compelled the abbot and convent to a composition for this purpose, which was dated in the year 1177, that was three years after the late fire of this church. (fn. 59)

 

These houses were immediately pulled down, and it proved a providential and an effectual means of preserving the church from the like calamity; for in the year 1180, on May 22, this new choir, being not then compleated, though it had been used the month be fore, as has been already mentioned, there happened a fire in the city, which burnt down many houses, and the flames bent their course towards the church, which was again in great danger; but the houses near it being taken away, the fire was stopped, and the church escaped being burnt again. (fn. 60)

 

Although there is no mention of a new dedication of the church at this time, yet the change made in the name of it has been thought by some to imply a formal solemnity of this kind, as it appears to have been from henceforth usually called the church of St. Thomas the Martyr, and to have continued so for above 350 years afterwards.

 

New names to churches, it is true. have been usually attended by formal consecrations of them; and had there been any such solemnity here, undoubtedly the same would not have passed by unnoticed by every historian, the circumstance of it must have been notorious, and the magnificence equal at least to the other dedications of this church, which have been constantly mentioned by them; but here was no need of any such ceremony, for although the general voice then burst forth to honour this church with the name of St. Thomas, the universal object of praise and adoration, then stiled the glorious martyr, yet it reached no further, for the name it had received at the former dedication, notwithstanding this common appellation of it, still remained in reality, and it still retained invariably in all records and writings, the name of Christ church only, as appears by many such remaining among the archives of the dean and chapter; and though on the seal of this church, which was changed about this time; the counter side of it had a representation of Becket's martyrdom, yet on the front of it was continued that of the church, and round it an inscription with the former name of Christ church; which seal remained in force till the dissolution of the priory.

 

It may not be improper to mention here some transactions, worthy of observation, relating to this favorite saint, which passed from the time of his being murdered, to that of his translation to the splendid shrine prepared for his relics.

 

Archbishop Thomas Becket was barbarously murdered in this church on Dec. 29, 1170, being the 16th year of king Henry II. and his body was privately buried towards the east end of the undercrost. The monks tell us, that about the Easter following, miracles began to be wrought by him, first at his tomb, then in the undercrost, and in every part of the whole fabric of the church; afterwards throughout England, and lastly, throughout the rest of the world. (fn. 61) The same of these miracles procured him the honour of a formal canonization from pope Alexander III. whose bull for that purpose is dated March 13, in the year 1172. (fn. 62) This declaration of the pope was soon known in all places, and the reports of his miracles were every where sounded abroad. (fn. 63)

 

Hereupon crowds of zealots, led on by a phrenzy of devotion, hastened to kneel at his tomb. In 1177, Philip, earl of Flanders, came hither for that purpose, when king Henry met and had a conference with him at Canterbury. (fn. 64) In June 1178, king Henry returning from Normandy, visited the sepulchre of this new saint; and in July following, William, archbishop of Rhemes, came from France, with a large retinue, to perform his vows to St. Thomas of Canterbury, where the king met him and received him honourably. In the year 1179, Lewis, king of France, came into England; before which neither he nor any of his predecessors had ever set foot in this kingdom. (fn. 65) He landed at Dover, where king Henry waited his arrival, and on August 23, the two kings came to Canterbury, with a great train of nobility of both nations, and were received with due honour and great joy, by the archbishop, with his com-provincial bishops, and the prior and the whole convent. (fn. 66)

 

King Lewis came in the manner and habit of a pilgrim, and was conducted to the tomb of St. Thomas by a solemn procession; he there offered his cup of gold and a royal precious stone, (fn. 67) and gave the convent a yearly rent for ever, of a hundred muids of wine, to be paid by himself and his successors; which grant was confirmed by his royal charter, under his seal, and delivered next day to the convent; (fn. 68) after he had staid here two, (fn. 69) or as others say, three days, (fn. 70) during which the oblations of gold and silver made were so great, that the relation of them almost exceeded credibility. (fn. 71) In 1181, king Henry, in his return from Normandy, again paid his devotions at this tomb. These visits were the early fruits of the adoration of the new sainted martyr, and these royal examples of kings and great persons were followed by multitudes, who crowded to present with full hands their oblations at his tomb.— Hence the convent was enabled to carry forward the building of the new choir, and they applied all this vast income to the fabric of the church, as the present case instantly required, for which they had the leave and consent of the archbishop, confirmed by the bulls of several succeeding popes. (fn. 72)

 

¶From the liberal oblations of these royal and noble personages at the tomb of St. Thomas, the expences of rebuilding the choir appear to have been in a great measure supplied, nor did their devotion and offerings to the new saint, after it was compleated, any ways abate, but, on the contrary, they daily increased; for in the year 1184, Philip, archbishop of Cologne, and Philip, earl of Flanders, came together to pay their vows at this tomb, and were met here by king Henry, who gave them an invitation to London. (fn. 73) In 1194, John, archbishop of Lions; in the year afterwards, John, archbishop of York; and in the year 1199, king John, performed their devotions at the foot of this tomb. (fn. 74) King Richard I. likewise, on his release from captivity in Germany, landing on the 30th of March at Sandwich, proceeded from thence, as an humble stranger on foot, towards Canterbury, to return his grateful thanks to God and St. Thomas for his release. (fn. 75) All these by name, with many nobles and multitudes of others, of all sorts and descriptions, visited the saint with humble adoration and rich oblations, whilst his body lay in the undercrost. In the mean time the chapel and altar at the upper part of the east end of the church, which had been formerly consecrated to the Holy Trinity, were demolished, and again prepared with great splendor, for the reception of this saint, who being now placed there, implanted his name not only on the chapel and altar, but on the whole church, which was from thenceforth known only by that of the church of St. Thomas the martyr.

  

On July 7, anno 1220, the remains of St. Thomas were translated from his tomb to his new shrine, with the greatest solemnity and rejoicings. Pandulph, the pope's legate, the archbishops of Canterbury and Rheims, and many bishops and abbots, carried the coffin on their shoulders, and placed it on the new shrine, and the king graced these solemnities with his royal presence. (fn. 76) The archbishop of Canterbury provided forage along all the road, between London and Canterbury, for the horses of all such as should come to them, and he caused several pipes and conduits to run with wine in different parts of the city. This, with the other expences arising during the time, was so great, that he left a debt on the see, which archbishop Boniface, his fourth successor in it, was hardly enabled to discharge.

 

¶The saint being now placed in his new repository, became the vain object of adoration to the deluded people, and afterwards numbers of licences were granted to strangers by the king, to visit this shrine. (fn. 77) The titles of glorious, of saint and martyr, were among those given to him; (fn. 78) such veneration had all people for his relics, that the religious of several cathedral churches and monasteries, used all their endeavours to obtain some of them, and thought themselves happy and rich in the possession of the smallest portion of them. (fn. 79) Besides this, there were erected and dedicated to his honour, many churches, chapels, altars and hospitals in different places, both in this kingdom and abroad. (fn. 80) Thus this saint, even whilst he lay in his obscure tomb in the undercroft, brought such large and constant supplies of money, as enabled the monks to finish this beautiful choir, and the eastern parts of the church; and when he was translated to the most exalted and honourable place in it, a still larger abundance of gain filled their coffers, which continued as a plentiful supply to them, from year to year, to the time of the reformation, and the final abolition of the priory itself.

 

www.british-history.ac.uk/survey-kent/vol11/pp306-383

Spirit Taurus:

 

Before diving into our detailed study of “language” and the Holy Ghost baptism, first, it would be enough to cover other important things about the Holy Spirit. For starters, who or what is the Holy Spirit?

 

The Holy Spirit is not a “thing” or “it”. The Holy Spirit is a “person”. The Holy Spirit is called the personal pronouns in the New Testament several times. Many scriptures refer to the Holy Spirit “there”, “he”, “his” or “himself” (John 14: 16-17; John 14:26; John 15:26; John 16: 7-8; John 16: 13 -14; Romans 8: 26-27; 1 Cor 24:11). Other texts refer to the Holy Spirit as “I” or “Me” (Acts 10: 19-20; Acts 13: 2; Apocalypse 2: 7; Apocalypse 2:17). The Holy Spirit is given the attributes of the “person” in the Bible. Many documents disclose that the Holy Spirit “speaks” and said that the Spirit “tells” or “tells” (Acts 10: 19-20; Acts 13: 2; Apocalypse 2: 7, 11, 17 and 29; 3 Apocalypse : 6, 13 and 22). Romans 8: 26-27 says that the Holy Spirit “ora” and a “ghost”. 1 Corinthians 00:11 shows that the mind has a “will”. In Ephesians 4:30, we learn that the Holy Spirit are “grieved”. Furthermore, Acts 5: 3-4 says that the Holy Spirit, “log” are. And 1 John 5: 6 tells us that the mind can “testify.”

 

According to the Bible, the Holy Spirit is not just one person; It is a “divine” person. Several New Testament passages show that the Holy Spirit is God. Scripture states that the Holy Spirit is “blasphemed” and only God can be blasphemed (Matthew 12: 31-32; Mark 3:29; Luke 12:10). is listed 18-20 tells us that not only baptized in the name of the Father and of the Son, but also on behalf of the Holy Spirit, and only the “divine” nature in this “Great Commission” of Jesus to his disciples in Matthew 28 Passage. The Bible says that Jesus, the divine Son of God, was “designed”, the Holy Spirit, and that he, the “child” of the Holy Spirit (Matthew 1: 18-20) was. If Jesus is the Son of God, and he is the “child” of the Holy Spirit, the Holy Spirit must be God. In a similar manner, in Luke 01:35, reveal the Scripture that the Holy Spirit “came upon” Mary, to produce “saints”, the Son of God, Jesus Christ. And in Acts 5: 3-4, we are told that when Ananias took the Holy Spirit, he lied to “God”.

 

At this point, before the baptism of the Holy Spirit and “languages” to discuss the matter, it would be appropriate to mention a few important things. The Bible is clear that there are three members of the Trinity: God the Father, God the Son (Jesus Christ) and Holy Spirit. The Christian God is a “God” will manifest itself in three separate divine beings. Several writings refer to God through the “plural”, “we” or “our”, pronouns such as Genesis 1:26, Genesis 3:22 ET Genesis 11: 7 and more headings to the three members of the Trinity point the same way, as Matthew 28:19, Luke 03:22, John 14: 16-17, John 15:26 and 2 Corinthians 1:14 pm .. Further, in John 8: 17-18, Jesus refers to the father and himself as two distinct and separate controls. Further, in John 1: 1-2, the Bible says that Jesus was “with” God but that Jesus himself was God; it would require a “plural” God.

 

The baptism of the Holy Spirit is one of many “work” by the Spirit. Other important works of the Holy Spirit are mentioned in this paragraph. He is our Comforter, assistant or advisor (John 14: 16-17). He teaches us and brings things Jesus said again to our remembrance (John 14:26). He testifies of Jesus (Jn 15:26). He convicts of sin, righteousness and judgment (John 16: 7-11). He leads us to the truth and tells of “things to come” (John 16:13). It glorifies Jesus (John 04:14). He “lives” in us (Eph 2: 19-22; John 14: 16-17). It “seals” us, which is the deposit, serious or guarantee of our inheritance (Ephesians 1: 13-14; 2 Cor 1:22). the “fruit” of the Spirit in our lives, love, joy, peace, patience, kindness, faithfulness, gentleness and self-control (Galatians 5: 22-23) occurs. And he gives us the “gifts of the Spirit” are: the word of wisdom, word of knowledge, faith, gifts of healing, working of miracles, prophecy, discerning of spirits, tongues, interpretation of tongues, apostle, teacher “Help”, administrations , evangelists, pastors, ministry, exhortation or encouragement, generosity .

 

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Jean-Baptiste-Camille Corot - French, 1796 - 1875

 

Italian Peasant Boy, 1825/1827

 

West Building, Main Floor — Gallery 92

 

Jean-Baptiste-Camille Corot, born in Paris in 1796, was the son of a prosperous draper and of a mother well known as a fashionable modiste in the years of the Empire and the Restoration. The infant was put in the care of a nurse in a village near L'Isle-Adam on the Oise river, where he grew into a sturdy and cheerful country boy. After grammar school in Paris, he attended a lycée in Rouen (1807-1812) under the guardianship of M. Sennegon, a quiet man and lover of nature, who often took him on meditative evening walks. Two further years in a boarding school near Paris concluded his formal studies, which, though far from brilliant, left him with a predilection for classical literature and its values of harmony and style.

 

His tastes inclined him to art, but his father wanted him to become a merchant. Apprenticed to a draper, Corot demonstrated his incompetence for business. Placed in another firm, under an indulgent manager, he proved employable as a delivery boy, though much given to admiring the sky and loitering at shop windows. To satisfy his appetite for work with pencil and brush, he enrolled in evening sessions at the private Académie Suisse, where, for a fee, he could draw the posing model.

 

When in 1822, aged twenty-six, he was still without a profession, his parents despaired of his fitness for moneymaking and settled an annuity on him that allowed him to go his own way. He found a studio near his parents' shop and took instruction from a painter of his own age, Achille-Etna Michallon (1796-1822), laureate of the Rome Prize for Historical Landscape in 1817, who had recently returned from Rome. Corot sketched with Michallon in the environs of Paris, but their work together ended when Michallon died in September 1822. He next turned to Jean-Victor Bertin (1767-1842), a more rigorous classicist, who in the course of three years thoroughly initiated him to his methods, but from whom Corot had the wit to absorb only what suited his own vision. He set up his easel on the quays of Paris, sketched from nature in Normandy, in the forest of Fontainebleau, and at Ville-d'Avray, where his parents owned a country house. His early development was rapid and sure. The studies from 1822-1825 already contain, in their modest directness and lucidity, the essence of his personal style.

 

To further his education, he started in the fall of 1825 on the obligatory voyage to Italy. Arriving in the rainy Roman winter, he began with studies of street people whom he posed casually in his room at the Spanish Steps. In his small, candidly direct pictures of Italian folk he avoided the picturesque or sentimental conventions then in vogue among his French colleagues, who in their turn regarded him with friendly condescension. Rome's art treasures did not greatly interest him. He spent little time in the churches and galleries but was drawn to the Roman townscape with its tawny brickwork under azure skies. In the spring of 1826 he worked daily in the Farnese Gardens painting the prospect of Roman ruins spread before him in the slanting light of morning or afternoon. With an instinctive sense of arrangement, conditioned by the lessons of his former teachers, he gave his studies a seemingly natural harmony and balance, responding as much to the light and atmosphere of these views as to their material features. In the fairweather months of 1826 and 1827, he searched the environs of Rome for motifs, and found one, the bridge at Narni, on which he based the picture with which he made his debut at the Paris Salon of 1827 (National Gallery of Canada, Ottawa). After further excursions and a visit to Naples, he left Rome in September 1828 and returned to Paris by way of Venice. Back in France, he settled into an annual routine of travel and open-air sketching in spring and summer, followed by winter work in the studio to elaborate his sketches into exhibitable compositions. The outbreak of revolution in July 1830 briefly disturbed his rounds, sending him for shelter to Chartres, where he accomplished one of the most serene of his architectural landscapes, Chartres Cathedral (Louvre).

 

Corot understood that to be noticed on the crowded walls of the Salon he must work on an impressive scale and introduce interesting subject matter into his foregrounds. Using studies gathered in Italy and in the forest of Fontainebleau, he composed landscapes of increasingly large size for exhibition, enlivening their foregrounds with rustic genre motifs. His first success came at the Salon of 1833, where his Vue de la forêt de Fontainebleau (location unknown), reminiscent of John Constable's (1776-1837) Hay Wain (exhibited in Paris in 1824, National Gallery, London), won a silver medal. His simple landscapes nevertheless attracted little notice and no purchasers. To give his work something of the prestige of "historical" landscape, Corot in 1834 introduced a biblical motif, a meditating Magdalene, into the composed landscape of unusually large size that he sent to the Salon of that year, the National Gallery of Art's Forest of Fontainebleau (1963.10.109).

 

In May 1834 he set out on a six-month tour of northern Italy, traveling along the Mediterranean coast to Genoa, Pisa, and Volterra, and continuing to Florence and Venice. His studies from this second Italian voyage, fewer in number, are larger and more richly furnished than those of his first stay. Back in France, he resumed his effort to go beyond pure landscape in his Salon exhibits by giving them a narrative content. His yearly submissions to the Salons, starting with Hagar in the Wilderness (1835, Metropolitan Museum of Art, New York) and continuing through the end of the 1830s with Diana and Actaeon (1836, also Metropolitan Museum of Art), Saint Jerome in the Desert (1837, church, Ville-d'Avray), Silenus (1838, The Minneapolis Institute of Arts), and Flight into Egypt (1840, church, Rosny-sur-Seine), gradually gave him visibility as a painter of "historical" landscape. Classicist training and an innate disposition enabled him to integrate various studies in one well-ordered design, without strain or recourse to formulas. His View near Volterra of 1838 at the National Gallery of Art (1963.10.111), blending earlier landscape studies with discreet borrowings from the masters, preserves the freshness of observed reality.

 

Until his mid-forties, Corot, still dependent on his parents who fondly regarded him as a talentless amateur, lived on his small allowance, cheerfully productive despite the public's indifference. But among artists he was beginning to find admirers. The first signal of official recognition was given him at the Salon of 1840 when the government bought his Le Petit Berger (La Cour d'Or, Musées de Metz), an early example of what came to be known as his "lyrical" style. In May 1843 he departed on his third and last Italian voyage, traveling directly to Rome for a six-months' stay, during which he took excursions to Tivoli, Genzano, and Lake Nemi. In a number of the relatively few paintings from this journey--The Gardens of the Villa d'Este (Tivoli) (Louvre), a study of early twilight, and The Goatherd of Genzano (The Phillips Collection, Washington, D.C.), an impression of hot sunlight--his naturalism attained its ultimate refinement.

 

On his return to Paris in 1844 he resubmitted his Destruction of Sodom (Metropolitan Museum of Art, New York) to the Salon from which it had been rejected the year before and had the satisfaction of seeing it hung. The following year, he showed Homer and the Shepherds (1845, Musée des Beaux-Arts, Saint-Lô) in which the landscape setting, though based on a drawing from nature, is more artificial and poetically vague than the backgrounds of his earlier historical compositions. His Forest of Fontainebleau (exhibited as Vue des gorges d'Apremont at the Salon of 1846, Museum of Fine Arts, Boston), by contrast, indicates the persistence of a robustly naturalist strain in his work, reflecting his encounters with Théodore Rousseau and Jules Dupré at about this time. In 1846 the government awarded Corot the cross of the Legion of Honor. Major state commissions now came to him, among them a large Baptism of Christ (1847, Saint-Nicolas de Chardonnet, Paris). When his father died in 1847, Corot interrupted his study travel to devote himself to his mother with whom he went to live at Ville-d'Avray. The Revolution of 1848 passed him by, as had that of 1830. At the jury-free Salon of that year he showed no fewer than nine paintings and received a second-class medal. In 1851 his mother died. Corot, now orphaned at fifty-five, warded off loneliness by staying with hospitable friends in various parts of France. Between these adoptive homes he traveled in yearly rounds, combining landscape study with the pleasures of cordial domesticity.

 

Corot's work from this time on fell into three main categories: private studies from nature of landscape or of the human figure; historical compositions destined for the Salon; and work for sale--composed landscapes in hazily atmospheric settings for which there developed a strong demand. Studies from nature Corot usually secreted in his studio, to be seen only by friends. His Port of La Rochelle (1851, Yale University Art Gallery, New Haven) is exceptional in being a finished study that he chose to show at a Salon (1852). For public exhibition he preferred narrative figural compositions on religious or literary subjects, such as his Saint Sebastian Aided by the Holy Women (1853, The Walters Art Gallery, Baltimore), in which he placed figures of remarkable expressive vigor in shadowy dream landscapes that were only remotely derived from his nature studies, but perhaps owed something to his enjoyment of the theater and its scenery. For sale, he produced what came to be expected of him: harmonious arrangements of diaphanous trees, crepuscular skies, and distant sheets of water, nostalgic memories of favorite sites in Italy or France. The steady, rising demand for these landscape-poems by collectors and dealers tempted him into repetition. Soon, his own large output was augmented by a flood of vulgarizing imitations and forgeries.

 

The Universal Exposition of 1855, at which six of his paintings were shown, confirmed his popular success and won him a gold medal. Napoleon III put the official seal on the fashion for Corot's lyrical landscapes by purchasing his Souvenir de Marcoussis (1853, Musée d'Orsay, Paris) for his personal collection. Corot sometimes combined his "lyrical" manner with subjects taken from reality, composing foregrounds of feathery trees through which, as through a screen, he opened views into distances occupied by buildings as concrete and clearly defined as those in his early townscapes. The visual precision evident in such later paintings as Mantes Cathedral (c. 1865, Musée Saint-Denis, Reims), The Bridge of Mantes (c. 1868, Louvre), and the National Gallery of Art's Ville-d'Avray (1955.9.1) proves that, despite his concessions to decorative or poetic effect, Corot had lost nothing of his keenness of observation.

 

Portraits and figure studies, painted on the side throughout his life, took on a new importance in his private work of the 1850s and 1860s. While in his imagined landscapes he cultivated a hazy indefiniteness, he went in the opposite direction in his paintings of the figure. Posing models in costume or in the nude, he stressed their physical presence, defining their bodies with sculptural vigor and their costumes with strong color. In 1866-1870 he suffered attacks of gout that forced him to curtail travel and outdoor work. Confined to his Paris studio, he painted landscapes from memory and posed models in portraitlike arrangements, sometimes on a monumental scale, as in the National Gallery of Art's Agostina (1963.10.108). In a series of interiors from 1865-1872, among them the Gallery's Studio of the Artist (1942.9.11), he represented young women in Italian costume seated in his studio, in solitary meditation before an easel that holds one of his "lyrical" landscapes.

 

About 1870 he recovered his health and worked with undiminished energy, sustained by a robust constitution. Throughout the Franco-Prussian War and the siege of Paris (1870-1871), he remained at work in his Paris studio. The civil war of the Commune in 1871 drove him to the provincial quiet of Douai, where he painted a masterly townscape, The Belfry, Douai (1871, Louvre), as subtle in color and firm in handling as any of his architectural views of the 1830s. When peace returned, he resumed his migratory life, spending the year of 1872 in constant travel and outdoor painting. In his final years, his early, naturalist tendencies reasserted themselves in subjects taken from reality, such as his Interior of Sens Cathedral (1874, Louvre), which show that he preserved his clarity of vision and noble refinement of color to the end. He died on 22 February 1875 after a brief illness.

 

For half a century, Corot's fame rested entirely on his late, composed landscapes. His studies from nature remained largely unknown. A drastic reevaluation occurred after 1900, when critics, surfeited with the "poetic" manner, discovered his early sketches and judged their freshness preferable to the repetitiousness of the later compositions. Meanwhile, this estimate is itself being revised; the qualities of Corot's best composed landscapes, no longer obscured by overfamiliarity, are being valued once again. [This is the artist's biography published in the NGA Systematic Catalogue]

________________________________

 

The National Gallery of Art in Washington, DC is a world-class art museum that displays one of the largest collections of masterpieces in the world including paintings, drawings, prints, photographs, sculpture, and decorative arts from the 13th century to the present. The National Gallery of Art collection includes an extensive survey of works of American, British, Italian, Flemish, Spanish, Dutch, French and German art. With its prime location on the National Mall, surrounded by the Smithsonian Institution, visitors often think that the museum is a part of the Smithsonian. It is a separate entity and is supported by a combination of private and public funds. Admission is free. The museum offers a wide range of educational programs, lectures, guided tours, films, and concerts.

 

The original neoclassical building, the West Building includes European (13th-early 20th century) and American (18th-early 20th century) paintings, sculptures, decorative arts, and temporary exhibitions. The National Gallery of Art was opened to the public in 1941 with funds provided by the Andrew W. Mellon Foundation. The original collection of masterpieces was provided by Mellon, who was the U. S. Secretary of the Treasury and ambassador to Britain in the 1930s. Mellon collected European masterpieces and many of the Gallery’s original works were once owned by Catherine II of Russia and purchased in the early 1930s by Mellon from the Hermitage Museum in Leningrad.

 

The core collection includes major works of art donated by Paul Mellon, Ailsa Mellon Bruce, Lessing J. Rosenwald, Samuel Henry Kress, Rush Harrison Kress, Peter Arrell Browne Widener, Joseph E. Widener, and Chester Dale. The Gallery's collection of paintings, drawings, prints, photographs, sculpture, medals, and decorative arts traces the development of Western art from the Middle Ages to the present, including the only painting by Leonardo da Vinci in the Americas and the largest mobile created by Alexander Calder.

 

The NGA's collection galleries and Sculpture Garden display European and American paintings, sculpture, works on paper, photographs, and decorative arts. Paintings in the permanent collection date from the Middle Ages to the present. The Italian Renaissance collection includes two panels from Duccio's Maesta, the tondo of the Adoration of the Magi by Fra Angelico and Filippo Lippi, a Botticelli work on the same subject, Giorgione's Allendale Nativity, Giovanni Bellini's The Feast of the Gods, Ginevra de' Benci (the only painting by Leonardo da Vinci in the Americas) and groups of works by Titian and Raphael.

 

The collections include paintings by many European masters, including a version of Saint Martin and the Beggar, by El Greco, and works by Matthias Grünewald, Cranach the Elder, Rogier van der Weyden, Albrecht Dürer, Frans Hals, Rembrandt, Johannes Vermeer, Francisco Goya, Jean Auguste Dominique Ingres, and Eugène Delacroix, among others. The collection of sculpture and decorative arts includes such works as the Chalice of Abbot Suger of St-Denis and a collection of work by Auguste Rodin and Edgar Degas. Other highlights of the permanent collection include the second of the two original sets of Thomas Cole's series of paintings titled The Voyage of Life, (the first set is at the Munson-Williams-Proctor Arts Institute in Utica, New York) and the original version of Watson and the Shark by John Singleton Copley (two other versions are in the Museum of Fine Arts, Boston and the Detroit Institute of Arts).

 

en.wikipedia.org/wiki/National_Gallery_of_Art

 

Andrew W. Mellon, who pledged both the resources to construct the National Gallery of Art as well as his high-quality art collection, is rightly known as the founder of the gallery. But his bequest numbered less than two hundred paintings and sculptures—not nearly enough to fill the gallery’s massive rooms. This, however, was a feature, not a failure of Mellon’s vision; he anticipated that the gallery eventually would be filled not only by his own collection, but also by additional donations from other private collectors. By design, then, it was both Andrew Mellon and those who followed his lead—among them, eight men and women known as the Founding Benefactors—to whom the gallery owes its premier reputation as a national art museum. At the gallery’s opening in 1941, President Roosevelt stated, “the dedication of this Gallery to a living past, and to a greater and more richly living future, is the measure of the earnestness of our intention that the freedom of the human spirit shall go on.”

 

www.doaks.org/resources/cultural-philanthropy/national-ga...

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Jean-Baptiste-Camille Corot - French, 1796 - 1875

 

The Repose, 1860, reworked c. 1865/1870

 

West Building, Main Floor — Gallery 90

 

A nude, young woman with smooth, pale skin reclines against a grassy mound in a sunny field in this long, horizontal landscape painting. The scene is painted with blended strokes, giving it a soft look. The woman is close to us near the lower center of the painting. With her head to our left, she leans against the low mound supporting her back. Her body is angled mostly away from us, but she turns to look back at us over her shoulder. Her right arm is draped casually over her right hip. The fingers of that hand brush the rim of an iron-gray dish on the ground beside her. Her left foot is tucked under her extended right leg. She has large brown eyes under thick brows, a slender nose, and red lips set in her round face. Her dark brown hair is swept up and gathered at the back of her head. A leafy wreath or headdress is suggested by daubs of sage and avocado green, and a long stroke of brown paint could be a ribbon hanging down her back. She lies on a caramel-brown cloth or pelt dotted with black and streaked with white at the edges. The olive-green field around her is smoothly painted and speckled with dots of white, gold, and light blue, suggesting small flowers. Four shadowy figures cluster in the distance on the right side. Two hold up a gleaming object, perhaps a cup or jug. The scene is framed along the right edge of the painting by a delicate, leafy tree curving up and over from a rocky outcropping. The landscape extends far into the distance where it meets a line of low hills at the horizon, which comes halfway up the canvas. The pale blue sky above is filled with long bands of smoke-gray and white clouds. The artist signed and dated the work with orange letters in the lower left, “Corot 1860.”

 

Jean-Baptiste-Camille Corot, born in Paris in 1796, was the son of a prosperous draper and of a mother well known as a fashionable modiste in the years of the Empire and the Restoration. The infant was put in the care of a nurse in a village near L'Isle-Adam on the Oise river, where he grew into a sturdy and cheerful country boy. After grammar school in Paris, he attended a lycée in Rouen (1807-1812) under the guardianship of M. Sennegon, a quiet man and lover of nature, who often took him on meditative evening walks. Two further years in a boarding school near Paris concluded his formal studies, which, though far from brilliant, left him with a predilection for classical literature and its values of harmony and style.

 

His tastes inclined him to art, but his father wanted him to become a merchant. Apprenticed to a draper, Corot demonstrated his incompetence for business. Placed in another firm, under an indulgent manager, he proved employable as a delivery boy, though much given to admiring the sky and loitering at shop windows. To satisfy his appetite for work with pencil and brush, he enrolled in evening sessions at the private Académie Suisse, where, for a fee, he could draw the posing model.

 

When in 1822, aged twenty-six, he was still without a profession, his parents despaired of his fitness for moneymaking and settled an annuity on him that allowed him to go his own way. He found a studio near his parents' shop and took instruction from a painter of his own age, Achille-Etna Michallon (1796-1822), laureate of the Rome Prize for Historical Landscape in 1817, who had recently returned from Rome. Corot sketched with Michallon in the environs of Paris, but their work together ended when Michallon died in September 1822. He next turned to Jean-Victor Bertin (1767-1842), a more rigorous classicist, who in the course of three years thoroughly initiated him to his methods, but from whom Corot had the wit to absorb only what suited his own vision. He set up his easel on the quays of Paris, sketched from nature in Normandy, in the forest of Fontainebleau, and at Ville-d'Avray, where his parents owned a country house. His early development was rapid and sure. The studies from 1822-1825 already contain, in their modest directness and lucidity, the essence of his personal style.

 

To further his education, he started in the fall of 1825 on the obligatory voyage to Italy. Arriving in the rainy Roman winter, he began with studies of street people whom he posed casually in his room at the Spanish Steps. In his small, candidly direct pictures of Italian folk he avoided the picturesque or sentimental conventions then in vogue among his French colleagues, who in their turn regarded him with friendly condescension. Rome's art treasures did not greatly interest him. He spent little time in the churches and galleries but was drawn to the Roman townscape with its tawny brickwork under azure skies. In the spring of 1826 he worked daily in the Farnese Gardens painting the prospect of Roman ruins spread before him in the slanting light of morning or afternoon. With an instinctive sense of arrangement, conditioned by the lessons of his former teachers, he gave his studies a seemingly natural harmony and balance, responding as much to the light and atmosphere of these views as to their material features. In the fairweather months of 1826 and 1827, he searched the environs of Rome for motifs, and found one, the bridge at Narni, on which he based the picture with which he made his debut at the Paris Salon of 1827 (National Gallery of Canada, Ottawa). After further excursions and a visit to Naples, he left Rome in September 1828 and returned to Paris by way of Venice. Back in France, he settled into an annual routine of travel and open-air sketching in spring and summer, followed by winter work in the studio to elaborate his sketches into exhibitable compositions. The outbreak of revolution in July 1830 briefly disturbed his rounds, sending him for shelter to Chartres, where he accomplished one of the most serene of his architectural landscapes, Chartres Cathedral (Louvre).

 

Corot understood that to be noticed on the crowded walls of the Salon he must work on an impressive scale and introduce interesting subject matter into his foregrounds. Using studies gathered in Italy and in the forest of Fontainebleau, he composed landscapes of increasingly large size for exhibition, enlivening their foregrounds with rustic genre motifs. His first success came at the Salon of 1833, where his Vue de la forêt de Fontainebleau (location unknown), reminiscent of John Constable's (1776-1837) Hay Wain (exhibited in Paris in 1824, National Gallery, London), won a silver medal. His simple landscapes nevertheless attracted little notice and no purchasers. To give his work something of the prestige of "historical" landscape, Corot in 1834 introduced a biblical motif, a meditating Magdalene, into the composed landscape of unusually large size that he sent to the Salon of that year, the National Gallery of Art's Forest of Fontainebleau (1963.10.109).

 

In May 1834 he set out on a six-month tour of northern Italy, traveling along the Mediterranean coast to Genoa, Pisa, and Volterra, and continuing to Florence and Venice. His studies from this second Italian voyage, fewer in number, are larger and more richly furnished than those of his first stay. Back in France, he resumed his effort to go beyond pure landscape in his Salon exhibits by giving them a narrative content. His yearly submissions to the Salons, starting with Hagar in the Wilderness (1835, Metropolitan Museum of Art, New York) and continuing through the end of the 1830s with Diana and Actaeon (1836, also Metropolitan Museum of Art), Saint Jerome in the Desert (1837, church, Ville-d'Avray), Silenus (1838, The Minneapolis Institute of Arts), and Flight into Egypt (1840, church, Rosny-sur-Seine), gradually gave him visibility as a painter of "historical" landscape. Classicist training and an innate disposition enabled him to integrate various studies in one well-ordered design, without strain or recourse to formulas. His View near Volterra of 1838 at the National Gallery of Art (1963.10.111), blending earlier landscape studies with discreet borrowings from the masters, preserves the freshness of observed reality.

 

Until his mid-forties, Corot, still dependent on his parents who fondly regarded him as a talentless amateur, lived on his small allowance, cheerfully productive despite the public's indifference. But among artists he was beginning to find admirers. The first signal of official recognition was given him at the Salon of 1840 when the government bought his Le Petit Berger (La Cour d'Or, Musées de Metz), an early example of what came to be known as his "lyrical" style. In May 1843 he departed on his third and last Italian voyage, traveling directly to Rome for a six-months' stay, during which he took excursions to Tivoli, Genzano, and Lake Nemi. In a number of the relatively few paintings from this journey--The Gardens of the Villa d'Este (Tivoli) (Louvre), a study of early twilight, and The Goatherd of Genzano (The Phillips Collection, Washington, D.C.), an impression of hot sunlight--his naturalism attained its ultimate refinement.

 

On his return to Paris in 1844 he resubmitted his Destruction of Sodom (Metropolitan Museum of Art, New York) to the Salon from which it had been rejected the year before and had the satisfaction of seeing it hung. The following year, he showed Homer and the Shepherds (1845, Musée des Beaux-Arts, Saint-Lô) in which the landscape setting, though based on a drawing from nature, is more artificial and poetically vague than the backgrounds of his earlier historical compositions. His Forest of Fontainebleau (exhibited as Vue des gorges d'Apremont at the Salon of 1846, Museum of Fine Arts, Boston), by contrast, indicates the persistence of a robustly naturalist strain in his work, reflecting his encounters with Théodore Rousseau and Jules Dupré at about this time. In 1846 the government awarded Corot the cross of the Legion of Honor. Major state commissions now came to him, among them a large Baptism of Christ (1847, Saint-Nicolas de Chardonnet, Paris). When his father died in 1847, Corot interrupted his study travel to devote himself to his mother with whom he went to live at Ville-d'Avray. The Revolution of 1848 passed him by, as had that of 1830. At the jury-free Salon of that year he showed no fewer than nine paintings and received a second-class medal. In 1851 his mother died. Corot, now orphaned at fifty-five, warded off loneliness by staying with hospitable friends in various parts of France. Between these adoptive homes he traveled in yearly rounds, combining landscape study with the pleasures of cordial domesticity.

 

Corot's work from this time on fell into three main categories: private studies from nature of landscape or of the human figure; historical compositions destined for the Salon; and work for sale--composed landscapes in hazily atmospheric settings for which there developed a strong demand. Studies from nature Corot usually secreted in his studio, to be seen only by friends. His Port of La Rochelle (1851, Yale University Art Gallery, New Haven) is exceptional in being a finished study that he chose to show at a Salon (1852). For public exhibition he preferred narrative figural compositions on religious or literary subjects, such as his Saint Sebastian Aided by the Holy Women (1853, The Walters Art Gallery, Baltimore), in which he placed figures of remarkable expressive vigor in shadowy dream landscapes that were only remotely derived from his nature studies, but perhaps owed something to his enjoyment of the theater and its scenery. For sale, he produced what came to be expected of him: harmonious arrangements of diaphanous trees, crepuscular skies, and distant sheets of water, nostalgic memories of favorite sites in Italy or France. The steady, rising demand for these landscape-poems by collectors and dealers tempted him into repetition. Soon, his own large output was augmented by a flood of vulgarizing imitations and forgeries.

 

The Universal Exposition of 1855, at which six of his paintings were shown, confirmed his popular success and won him a gold medal. Napoleon III put the official seal on the fashion for Corot's lyrical landscapes by purchasing his Souvenir de Marcoussis (1853, Musée d'Orsay, Paris) for his personal collection. Corot sometimes combined his "lyrical" manner with subjects taken from reality, composing foregrounds of feathery trees through which, as through a screen, he opened views into distances occupied by buildings as concrete and clearly defined as those in his early townscapes. The visual precision evident in such later paintings as Mantes Cathedral (c. 1865, Musée Saint-Denis, Reims), The Bridge of Mantes (c. 1868, Louvre), and the National Gallery of Art's Ville-d'Avray (1955.9.1) proves that, despite his concessions to decorative or poetic effect, Corot had lost nothing of his keenness of observation.

 

Portraits and figure studies, painted on the side throughout his life, took on a new importance in his private work of the 1850s and 1860s. While in his imagined landscapes he cultivated a hazy indefiniteness, he went in the opposite direction in his paintings of the figure. Posing models in costume or in the nude, he stressed their physical presence, defining their bodies with sculptural vigor and their costumes with strong color. In 1866-1870 he suffered attacks of gout that forced him to curtail travel and outdoor work. Confined to his Paris studio, he painted landscapes from memory and posed models in portraitlike arrangements, sometimes on a monumental scale, as in the National Gallery of Art's Agostina (1963.10.108). In a series of interiors from 1865-1872, among them the Gallery's Studio of the Artist (1942.9.11), he represented young women in Italian costume seated in his studio, in solitary meditation before an easel that holds one of his "lyrical" landscapes.

 

About 1870 he recovered his health and worked with undiminished energy, sustained by a robust constitution. Throughout the Franco-Prussian War and the siege of Paris (1870-1871), he remained at work in his Paris studio. The civil war of the Commune in 1871 drove him to the provincial quiet of Douai, where he painted a masterly townscape, The Belfry, Douai (1871, Louvre), as subtle in color and firm in handling as any of his architectural views of the 1830s. When peace returned, he resumed his migratory life, spending the year of 1872 in constant travel and outdoor painting. In his final years, his early, naturalist tendencies reasserted themselves in subjects taken from reality, such as his Interior of Sens Cathedral (1874, Louvre), which show that he preserved his clarity of vision and noble refinement of color to the end. He died on 22 February 1875 after a brief illness.

 

For half a century, Corot's fame rested entirely on his late, composed landscapes. His studies from nature remained largely unknown. A drastic reevaluation occurred after 1900, when critics, surfeited with the "poetic" manner, discovered his early sketches and judged their freshness preferable to the repetitiousness of the later compositions. Meanwhile, this estimate is itself being revised; the qualities of Corot's best composed landscapes, no longer obscured by overfamiliarity, are being valued once again. [This is the artist's biography published in the NGA Systematic Catalogue]

________________________________

 

The National Gallery of Art in Washington, DC is a world-class art museum that displays one of the largest collections of masterpieces in the world including paintings, drawings, prints, photographs, sculpture, and decorative arts from the 13th century to the present. The National Gallery of Art collection includes an extensive survey of works of American, British, Italian, Flemish, Spanish, Dutch, French and German art. With its prime location on the National Mall, surrounded by the Smithsonian Institution, visitors often think that the museum is a part of the Smithsonian. It is a separate entity and is supported by a combination of private and public funds. Admission is free. The museum offers a wide range of educational programs, lectures, guided tours, films, and concerts.

 

The original neoclassical building, the West Building includes European (13th-early 20th century) and American (18th-early 20th century) paintings, sculptures, decorative arts, and temporary exhibitions. The National Gallery of Art was opened to the public in 1941 with funds provided by the Andrew W. Mellon Foundation. The original collection of masterpieces was provided by Mellon, who was the U. S. Secretary of the Treasury and ambassador to Britain in the 1930s. Mellon collected European masterpieces and many of the Gallery’s original works were once owned by Catherine II of Russia and purchased in the early 1930s by Mellon from the Hermitage Museum in Leningrad.

 

The core collection includes major works of art donated by Paul Mellon, Ailsa Mellon Bruce, Lessing J. Rosenwald, Samuel Henry Kress, Rush Harrison Kress, Peter Arrell Browne Widener, Joseph E. Widener, and Chester Dale. The Gallery's collection of paintings, drawings, prints, photographs, sculpture, medals, and decorative arts traces the development of Western art from the Middle Ages to the present, including the only painting by Leonardo da Vinci in the Americas and the largest mobile created by Alexander Calder.

 

The NGA's collection galleries and Sculpture Garden display European and American paintings, sculpture, works on paper, photographs, and decorative arts. Paintings in the permanent collection date from the Middle Ages to the present. The Italian Renaissance collection includes two panels from Duccio's Maesta, the tondo of the Adoration of the Magi by Fra Angelico and Filippo Lippi, a Botticelli work on the same subject, Giorgione's Allendale Nativity, Giovanni Bellini's The Feast of the Gods, Ginevra de' Benci (the only painting by Leonardo da Vinci in the Americas) and groups of works by Titian and Raphael.

 

The collections include paintings by many European masters, including a version of Saint Martin and the Beggar, by El Greco, and works by Matthias Grünewald, Cranach the Elder, Rogier van der Weyden, Albrecht Dürer, Frans Hals, Rembrandt, Johannes Vermeer, Francisco Goya, Jean Auguste Dominique Ingres, and Eugène Delacroix, among others. The collection of sculpture and decorative arts includes such works as the Chalice of Abbot Suger of St-Denis and a collection of work by Auguste Rodin and Edgar Degas. Other highlights of the permanent collection include the second of the two original sets of Thomas Cole's series of paintings titled The Voyage of Life, (the first set is at the Munson-Williams-Proctor Arts Institute in Utica, New York) and the original version of Watson and the Shark by John Singleton Copley (two other versions are in the Museum of Fine Arts, Boston and the Detroit Institute of Arts).

 

en.wikipedia.org/wiki/National_Gallery_of_Art

 

Andrew W. Mellon, who pledged both the resources to construct the National Gallery of Art as well as his high-quality art collection, is rightly known as the founder of the gallery. But his bequest numbered less than two hundred paintings and sculptures—not nearly enough to fill the gallery’s massive rooms. This, however, was a feature, not a failure of Mellon’s vision; he anticipated that the gallery eventually would be filled not only by his own collection, but also by additional donations from other private collectors. By design, then, it was both Andrew Mellon and those who followed his lead—among them, eight men and women known as the Founding Benefactors—to whom the gallery owes its premier reputation as a national art museum. At the gallery’s opening in 1941, President Roosevelt stated, “the dedication of this Gallery to a living past, and to a greater and more richly living future, is the measure of the earnestness of our intention that the freedom of the human spirit shall go on.”

 

www.doaks.org/resources/cultural-philanthropy/national-ga...

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Before this day, I had not heard of Hemblington. But I saw a sign pointing to the church, away over the fields, and I had time, so I turned to see where it went.

 

The road went for ages until I saw the church, tucked in the countryside, round tower looking so typically Norfolk.

 

Inside I was dazzled by the painted font, the wall paintings on the north wall and the various nooks and crannies of this ancient church, but not really knowing what each was for.

 

------------------------------------------

 

You don't have to go far off of the hellish A47 between Norwich and Yarmouth to come out into an utterly rural and remote corner of Norfolk. This is partly sleight of hand, because the narrow lanes which leave the busy road are so winding that they make you think you've come further than you have. Also, you might expect this area between the marshes and the broads to be flat and open; but here the landscape rolls, a patchwork of hedged fields and copses. In the late summer, there was a balmy restlessness, the soothing warmth of the sun competing with the wind from the North Sea ruffling and rustling the long grass.

All Saints is set in a secretive graveyard on a rise above a lattice of country lanes. From a distance it appears a sentinel; but, closer to, the aspect softens, and the church reveals itself as a humble little round-towered building, with much that is old about it, but also the simple mendings and making dos of later generations. I was particularly struck by the use of red brick, both in the elegant window in the western side of the Norman tower (is it 17th century?) and the moulding inside the opening of what is otherwise a humble south porch.

 

When I first came this way I bemoaned the fact that Hemblington church was kept locked, but I am happy to report that it is now open every day. Certainly, Hemblington is a remote parish, and its church a remote church, and trusting strangers is a risk - and Faith itself is a risk, of course. But the great medieval treasures of Hemblington are not the kind that can be carted away in the back of a white van.

 

The first is one of a number of very interesting, even idiosyncratic, fonts in this part of Norfolk. These do not appear to be part of a series, although this one does bear a strong resemblance to that nearby at Buckenham. They do suggest, however, that there was an abundance of stonecarvers working in this area in the 15th century, and that parishes were able to express their independence and individuality in their choice of subject. The Reformation would put a stop to that.

 

The Hemblington font was recoloured lightly in the 1930s under the eye of Professor Tristram. It is a great celebration of Saints; there are seven seated on the panels of the bowl, and eight more standing around the shaft. The eighth panel subject is a beautiful Holy Trinity, with God the Father seated holding his crucified Son between his knees, while the dove of the Spirit descends. It is a charming image; there is another on the font at Acle a few miles off. Among the Saints on the panel are St Augustine, St Edward the Confessor, St Barbara, and a striking St Agatha - she sits with her breasts bared, a sword descending. Among those around the shaft are St Lawrence with a finely carved grid iron, St Leonard with his manacles, St Margaret dispatching a dragon with her cross, St Catherine with her wheel and sword, St Stephen and St Mary Magdalene.

 

If there was only the font, Hemblington would be a must-see for anyone interested in the late medieval period. But just as the font demonstrates the enthusiasms of the cool, rational 15th century, so there is evidence of the shadowier devotions of a century earlier. This is the best single surviving wall painting of the narrative of St Christopher in England. The giant figure bestrides the river opposite the south doorway, just as he does in about twenty churches in this part of Norfolk, but here his staff has become a club, and on either bank there are smaller scenes depicting events in the Saint's story. those on the west side, recalling his life as a pagan before conversion, are all but obliterated. Those on the east side, however, are marvellously well-preserved, vivid and immediate in their clarity. They show the trials and tribulations he underwent in his life as a Christian, including the occasion on which two women were sent to tempt him in prison, and another where he is led to the executioner's sword. Another shows him tied to a tree being flogged, an echo of the scourging of Christ; another shows him being shot through with arrows, which would have immediately brought to mind the martyrdom of their own dear St Edmund to the medieval East Anglians.

 

The donors who paid for the font, in that great, late medieval attempt to reinforce Catholic orthodoxy in the face of local abuses and superstitions, are probably among those remembered by brass inscriptions in the nave.

 

And this must have been a busy parish in those days, for will evidence reveals that there were three guild altars where lights burned for the dead. We can even trace where these guild altars may have been, for on the north side of the nave there is a piscina, and connected to it is a pedestal, where a statue of a Saint would have stood. Such things were probably destroyed in the 1530s by orders of the increasingly paranoid King Henry VIII; those that survived would have fallen to the orders of the enthusiastically puritan advisors of his son, the boy King Edward VI a decade later. It is appalling to think of the richness that once was, not just here, but in thousands of village churches all over England. So much lost, so much wilfully destroyed.

Hemblington has retained more than most, and the church is a fascinating testimony to the mindset of late medieval East Anglia. But even without these great treasures, All Saints is a charming, rural building that speaks as loudly of the Victorian villagers who paid for, and probably worked on, its restoration as it does of their mysterious Catholic forebears. I stood for a moment imagining the blacksmith and the plowboy, the wheelwright and the carpenter, sitting in the pews for Divine Service. And then, after a chat with the modern custodians, we headed on for North Burlingham.

 

Simon Knott, November 2007

 

www.norfolkchurches.co.uk/hemblington/hemblington.htm

 

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Six socmen of Gert were at the Conquest deprived of 30 acres of land, 2 acres of meadow, with 2 carucates, in this town, there were also 2 socmen, one of them belonged to the soc of the hundred, who held half a carucate of land, and a borderer with 6 acres of meadow, who had under them 7 socmen, with 20 acres of land, and one of meadow, and there was one carucate and an half among them all; it was one leuca long, and half a leuca broad, and paid 16d. gelt. (fn. 1)

 

This lordship was in the Crown at the survey, and Godric took care of it; and was granted to the family of Le Botiler, and from them came to the Botetourts, as in South Walsham, and Upton.

 

William de Rothing and Joan his wife claimed view of frankpledge, &c. in the 15th of Edward I.

 

Henry de Cat and Margery his wife had an interest herein, in the 35th of the said King, and Henry Cat, and Jeffrey Atte Fenne were returned to be lords in the 9th of Edward II. after this John Fastolf and Margery his wife.

 

The principal manor belonged to the see of Norwich; at the survey William Beaufoe Bishop of Thetford held it in his own right, as a lay fee, 60 acres of land; of which 2 freemen (of Ralph Stalre were deprived) with the soc and sac; of one of these Almar Bishop of Elmham had the commendation, or protection only, of this Beaufoe had the soc, &c. and Ralph, the Earl had the other, valued at 2s.

 

Bishop Beaufoe in right of his see had also 21 socmen, with 140 acres of land, 8 acres of meadow, and 3 carucates and a half, &c. this was valued in his principal lordship of Blowfield: in this town, there were also 60 acres of demean land. (fn. 2)

 

Bishop Beaufoe gave this to his see at his death, and Bishop Herbert settled it on the priory, with the advowson of the church.

 

The ancient family of the Castons held a considerable part of these fees. of the see of Norwich, of whom see in Blofield, Bradeston, &c. and after came to the Berneys of Reedham; the Lords Bardolf had also an interest herein, in the 15th of Edward I. William Bardolf, claimed the assise, frank pledge, &c.

 

Sir Thomas Berney died lord in 1389, and his descendant, Henry Berney, Esq. in 1584.

 

The tenths were 2l. The temporalities of St. Faith's priory 18d. Of Weybridge 5s.

 

The Church was a rectory dedicated to All-Saints, and formerly in the patronage of the Bishops of Norwich, but was appropriated to the prior and convent of Norwich, for the prior's table, by Walter Suffield Bishop in 1248, and was valued together with the vicarage at 5l.—Peter-pence 12d.—Carvage 2d. ob.

 

Vicars.

 

In 1304, Thomas de Langele, instituted vicar, presented by the prior &c. of Norwich.

 

1307, Richard de Boton. Ditto.

 

1324, And. de Bedingham. Ditto.

 

1349, Edmund Barker. Ditto.

 

1367, Thomas Gilbert. Ditto.

 

1395, John Malpas. Ditto.

 

1395, Edmund Heryng. Ditto.

 

1397, Robert Gernon. Ditto.

 

1401, Sim. Annable. Ditto.

 

1402, Robert Body. Ditto.

 

It has for many years been served with a stipendiary curate, nominated by the dean and chapter, who have the appropriated rectory.

 

¶In the church were the lights of All-Saints, St. Mary, Holy Cross, St. Catherine, and St. Margaret.

 

www.british-history.ac.uk/topographical-hist-norfolk/vol1...

The Postcard

 

A postally unused postcard bearing no publisher's name.

 

Bedford

 

The River Great Ouse passes through the town centre, and is lined with gardens known as the Embankment. Within these gardens stands a war memorial to the men of the town killed in the Great War.

 

The memorial was designed in 1921 by the sculptor Charles Sargeant Jagger, and depicts a knight killing a dragon. The inscription reads:

 

'To Bedfordians who died, many

in early youth, some full of years

and honour, but who all alike gave

their lives for their country'.

 

Bedford is home to one of the largest concentrations of Italian immigrants in the UK. According to the 2001 census, almost 30% of Bedford's population were of at least partial Italian descent.

 

This is mainly due to labour recruitment in the early 1950's by the London Brick Company from Southern Italy. From 1954 to 2008 Bedford had its own Italian vice-consulate.

 

Charles Jagger

 

Charles Sargeant Jagger, the eldest son of Enoch Jagger, a colliery manager, was born in Kilnhurst, South Yorkshire on the 17th. December, 1885. Charles was the elder brother of David Jagger (1891 - 1958) who was an acclaimed portrait painter.

 

-- Charles Jagger - The Early Years

 

Charles left school aged fourteen to learn the craft of engraving on silver with the Sheffield firm of Mappin and Webb. He also studied at the Sheffield School of Art in the evenings.

 

In 1907 Charles won a scholarship to the Royal College of Art, South Kensington. After four years there as a student and assistant to Professor Edward Lantéri, a travelling bursary enabled him to study for some months in Rome and Venice.

 

-- Charles Jagger in the Great War

 

In 1914 he won the Rome scholarship in sculpture. However, on the outbreak of the First World War, he decided to to enlist in the Artists' Rifles instead.

 

In 1915 Jagger was awarded a commission in the 4th. Battalion of the Worcestershire Regiment, and was sent to Gallipoli.

 

Later he was transferred to the 2nd. Battalion of the Worcestershires who were entrenched on the Western Front in France.

 

In November 1915 Charles was shot through the shoulder and sent home to Great Britain. While recovering in England he married Violet Constance Smith.

 

Jagger returned to the front line, and in 1918 he was awarded the Military Cross for his actions at the Battle of Neuve Église during the German Spring Offensive.

 

During the battle he was severely injured by a gunshot through the chest, just two inches above his heart. He was also gassed, and once again he received medical treatment in England.

 

-- 'The First Battle of Ypres'

 

Instead of being sent back to France, Jagger was commissioned by the British War Memorials Committee to produce a large relief, entitled 'The First Battle of Ypres'.

 

After the Great War Jagger established a studio in South Kensington. His work was dominated by his experience in the trenches.

 

-- 'Tommy and Humanity'

 

Jagger's next major work was 'Tommy and Humanity'. According to Charles' biographer:

 

'The bold modelling of the Tommy, combined

with the energy and strength the figure

conveyed, was an outstanding achievement.

The expressiveness of this work was an

instant success at the Royal Academy, where

it was exhibited in 1921, and resulted in many

more commissions.'

 

-- 'No Man's Land'

 

In 1923 he produced the relief, 'No Man's Land'. After being cast in bronze it was presented to the Tate Gallery in 1923.

 

Jagger admitted that his art reflected the admiration he felt for the work of Alfred Gilbert and Auguste Rodin.

 

-- Criticism of Jagger's Work

 

His career rose to distinction in the 1920's, but the voice of modernism tended not treat him kindly. The critic Roger Fry wrote:

 

'Nothing approaches the commonness,

the effective, brutal, catch-penny vulgarity

of his work'

 

And yet, Jagger was not so far out-of-step with the other post-beaux-arts sculptors of his day. He preached the union of sculpture with architecture, and took as his standard the relief sculpture of ancient Assyria.

 

-- Further Work by Charles Jagger

 

Over the next seven years Jagger completed war memorials in Manchester (1921); Southsea (1921); Bedford (1921); Great Western Railway War Memorial (1922); Brimington (1922); London Royal Artillery Memorial (1921–5); Anglo-Belgian War Memorial (1922–3); Nieuwpoort (1926–8); Cambrai (1927–8); and Port Tawfiq (1927–8).

 

During this period Charles Jagger produced statues of the Duke of Windsor (1922), Lord Hardinge (1928) and Ernest Shackleton (1932).

 

Alfred Mond, the founder of Imperial Chemical Industries, commissioned four large stone figures symbolic of industries for the company headquarters in Millbank.

 

-- The Death of Charles Jagger

 

Charles Sargeant Jagger died of pneumonia at his home, 67 Albert Bridge Road, Battersea, on the 16th. November 1934.

 

Sir Mick Jagger

 

With an ususual name like Jagger, you would expect Mick to be involved somewhere down the line, and sure enough, he is -- Charles Jagger is Mick's great-granduncle, with Charles' brother David Jagger being Mick's great-grandfather.

 

Another of Sir Mick’s relatives is Joseph Hobson Jagger, a distant cousin, who was The man who broke the bank at Monte Carlo.

 

Joseph's job as a spindle-maker at a West Yorkshire mill gave him the idea that roulette wheels were sure to be biased if they spun on wooden spindles. He won so much that a casino had to close.

 

To read about Richard Jarecki (1931 - 2018), an American physician who also famously exploited the bias in roulette wheels, please search for the tag 46APN32

 

John Bunyan

 

John Bunyan was baptised on the 30th. November 1628. He was an English writer and Puritan preacher, best remembered as the author of the Christian allegory The Pilgrim's Progress. In addition to The Pilgrim's Progress, Bunyan wrote nearly sixty titles, many of them expanded sermons.

 

Bunyan came from the village of Elstow, near Bedford. At the age of 16 he joined the Parliamentary Army during the first stage of the English Civil War. After three years in the army he returned to Elstow and took up the trade of tinker, which he had learned from his father.

 

He became interested in religion after his marriage, attending first the parish church and then joining the Bedford Meeting, a nonconformist group in Bedford, and becoming a preacher.

 

After the restoration of the monarch, when the freedom of nonconformists was curtailed, Bunyan was arrested and spent the next twelve years in jail as he refused to give up preaching.

 

During this time he wrote a spiritual autobiography, Grace Abounding to the Chief of Sinners.

 

The Pilgrim's Progress

 

While in prison he also began work on his most famous book, The Pilgrim's Progress, which was not published until some years after his release.

 

The Pilgrim's Progress became one of the most published books in the English language; 1,300 editions having been printed by 1938, 250 years after the author's death.

 

John Bunyan - The Later Years

 

Bunyan's later years, in spite of another shorter term of imprisonment, were spent in relative comfort as a popular author and preacher, and pastor of the Bedford Meeting.

 

The Death of John Bunyan

 

John Bunyan died on the 31st. August 1688 aged 59 after falling ill on a journey to London, and is buried in Bunhill Fields.

 

Final Thoughts From john Bunyan

 

"You have not lived today until you have

done something for someone who can

never repay you."

 

"If my life is fruitless, it doesn't matter who

praises me, and if my life is fruitful, it doesn't

matter who criticizes me."

 

"No man, without trials and temptations,

can attain a true understanding of the

Holy Scriptures."

 

"Pray and read, read and pray; for a little from

God is better than a great deal from men."

 

"He who runs from God in the morning will

scarcely find Him the rest of the day."

 

"What God says is best, is best, though

all the men in the world are against it."

 

"The truths that I know best I have learned

on my knees. I never know a thing well, till

it is burned into my heart by prayer."

 

"The fear of God is the beginning of wisdom,

and they that lack the beginning have neither

middle nor end."

 

"Hope is never ill when faith is well."

 

"It is said that in some countries trees will grow,

but will bear no fruit because there is no winter

there."

 

"Christians are like the several flowers in a garden

that have each of them the dew of heaven, which,

being shaken with the wind, they let fall at each

other's roots, whereby they are jointly nourished,

and become nourishers of each other."

 

"It is possible to learn all about the mysteries of the

Bible and never be affected by it in one's soul. Great

knowledge is not enough."

 

"Afflictions make the heart more deep, more

experimental, more knowing and profound,

and so, more able to hold, to contain, and

beat more."

 

"You have chosen the roughest road,

but it leads straight to the hilltops."

 

"Whatever contradicts the Word of God

should be instantly resisted as diabolical."

 

"The spirit of prayer is more precious

than treasures of gold and silver."

 

"If we have not quiet in our minds, outward

comfort will do no more for us than a golden

slipper on a gouty foot."

 

"An idle man's brain is the devil's workshop."

 

"No child of God sins to that degree as

to make himself incapable of forgiveness."

 

"If you are not a praying person,

you are not a Christian."

 

"The best prayer I ever prayed had

enough sin to damn the whole world."

 

"Words easy to be understood do often

hit the mark, when high and learned ones

do only pierce the air."

 

"I will stay in prison till the moss grows

on my eye lids rather than disobey God."

 

"I come from the Town of Stupidity; it lieth

about four degrees beyond the City of

Destruction."

 

"And, indeed, this is one of the greatest

mysteries in the world; namely, that a

righteousness that resides in heaven

should justify me, a sinner on earth!"

 

"I will stay in jail to the end of my days

before I make a butchery of my conscience."

 

"There is no way to kill a man's

righteousness but by his own

consent."

 

"Temptations, when we meet them at first,

are as the lion that reared upon Samson;

but if we overcome them, the next time we

see them we shall find a nest of honey

within them."

 

"I preach deliverance to others, I tell them

there is freedom, while I hear my own chains

clang."

 

"Then I saw that there was a way to

hell, even from the gates of heaven."

 

"He who bestows his goods upon the

poor shall have as much again, and

ten times more."

 

"Therefore, I bind these lies and slanderous

accusations to my person as an ornament; it

belongs to my Christian profession to be vilified,

slandered, reproached and reviled, and since all

this is nothing but that, as God and my conscience

testify, I rejoice in being reproached for Christ's sake."

 

"Man indeed is the most noble, by creation,

of all the creatures in the visible World; but

by sin he has made himself the most ignoble."

There is a point in our lives when we, the children, become the adults in the relationship with our parents.

 

It will come for most of us, no one tells you this will happen, and you are unprepared for it. But it comes

 

And each of us has a different relationship with our parents than everyone else, what's right for me, and my views, do not apply to you.

 

Yesterday, was the funeral of the person I have known longer than anyone else on this earth, now that my family is all gone. Margaret and Brian were married a few weeks before mine, and moved into the new build bungalow also a few weeks before my parents.

 

They also had one child, a son, and Douglas and I have been friends longer than I have been friends with anyone else, although he is a year younger than me.

 

I have my views on Margaret, but the reason I travelled back to Suffolk for her funeral, was to be there for Douggie, and give him the support he has given me through three weddings and two funerals.

 

Norfolk isn't far away, and the funeral and wake were taking place just a mile or two over the border from Suffolk, but the roads beyond Ipswich are poor, twisty and where there are accidents or roadworks, no real alternative routes.

 

I was also leaving just before six, so had to get across the Thames at Dartford and up the A12 during rush hour, so it wouldn't be easy. But at least there would be no rain.

 

I was up at five, dressed and washed, with time to drink a coffee before leaving. Loading the car with me and my camera bag, as I had plans in case I had time, to visit a church or two.

 

It was dark up the M20 to Dartford, and busy with traffic, but I made good time, and listened to a loop of old music podcasts all day, so chat and music kept me awake.

 

I got onto the M25 with no problem, and through the tunnels with only a slight slowdown, but on the other side there were queues.

 

Despite not wanting to spend money on a new railway, there is always money for road and junction improvements, even if it will just increase traffic. So it is that the M25/A12 junction is being upgraded, and with narrow lanes, speed restrictions, jams began a good four miles before the roadworks started.

 

I forced my way to the left hand lane, which became a filter lane, meaning it was much quicker than the remaining four lanes. But then came the roundabout. The roundabout under the motorway is the reason the improvements are needed, and queueing traffic blocks the junctions and causes even more backlogs.

 

Of course, traffic lights on roundabouts are never good ideas, so I was confronted with a wall of traffic, so when the light went green, I went in front of a track before it could shuffle forward and block more of the junction, then there was some clear road.

 

And ducking into the extreme left hand lane, I dodged past the queuing traffic that was blocking the exit from the A12, and onto clear road.

 

Yay.

 

The sky was clear, the sun about to rise, and it was going to be a glorious day.

 

Just north of Chelmsford, I stopped for breakfast: two sausage rolls and a coffee from Greggs, then filled up the tank and on my way north.

 

More traffic at Ipswich where the A12 meets the A14 to get over the Orwell, but then clear traffic again after ten minutes delay.

 

Soon, though, the road narrows to two lane blacktop, and all is well until you meet a slower vehicle. Like a tractor as we did soon after Whickham Market.

 

For 15 long minutes the tractor lead a growing snake of cars along the winding lanes until it pulled over and we could get past.

 

Blythburgh was always the marker when travelling back from Ipswich or beyond, that we were nearly home. he handsome church sits high, for Suffolk, overlooking the village and river which is mostly mudflats.

 

The busy A12 skirts close, but you get to the church via a narrow land, leaving the modern world far behind.

 

The church opened at nine, it was nearly half past, it was probably open before nine, and was open when I pushed the porch door.

 

Inside is an unspoilt space, grey wood that have witnessed the centuries so that their vigour has faded to almost no colour of all.

 

Its the roof people come for. Wooden beams and pairs of wooden angels. I have brought my big lens so to snap them.

 

My plan was to visit the large and impressive church in Southwold. I turned off the A12 and drove along the straight road into the town, where I found multiple sets of roadworks, and few places to park for a short time, anywhere near the church.

 

My back is achy, so I wanted somewhere close to park. Anyway, I drove round the town twice, found nowhere to park, so turned the car round and headed back north, until I came to South Cove.

 

South Cove is a small village, a few farms really, but has a fine, if rustic, well-proportioned church, set in a large churchyard.

 

And the church was open, so small the wide angle lens wasn't needed, and with windows close to the floor too, no big lens needed either.

 

Next town up is Kessingland, which until the 80s had the A12 running through the centre of it, but now a bypass lays to the west and the village is quiet. I don't think I had been of the main street, so I went in search of the church, and found it on Church Street.

 

Obviously.

 

I rarely research churches before I visit, so nothing prepared me for the interior of St Edmund.

 

It seems in the last two years, they church had sourced some banners with apt slogans on, banners which were made to look like large tapered ensigns, hanging from or along the supports of the roof.

 

A man was practicing on the organ, and the notes echoed round the church. Not only does the church have banners, it has ship's wheels and other nautical stuff, although most traditionalists won't like it, I think it hangs together, and if the congregation wants it thus, who are we to argue?

 

Next stop was South Cove, which I had forgotten I had visited before, so redid all my shots. But this time did see the panel featuring St Michael behind the font, where the rood steps began.

 

A small, perfect, church, perfect for a small country parish.

 

I take my shots and leave, driving back onto the A12 and heading into Lowestoft, my main task was to drive over the new bridge which spans Lake Lothing.

 

The town had been waiting since at least 1966 for a new bridge, and the 3rd crossing was opened in September, and offers fine views as you drive across.

 

I went to see the old family home. It has been renovated and looks splendid, and not much like it was when sold four years back, it looks cared for and lived in, which is what the buyer promised us he would do.

 

So then to the crematorium, a drive north through Gunton and past Hopton where Dougie lives, then through the housing estate behind the area hospital to the car park, and then wait.

 

Margaret was 89, had a long life, but friends of the same age are few, and families are now scattered. So, one can never be sure how many will attend. The chapel was half full at least, with people coming from Kent, Wiltshire and even California to be there.

 

The celebrant spoke for twenty minutes, saying nice things as they have to do. But, avoiding, or just hinting at faults. Whatever she had done in her life to Dougie, he still loved her, and he was in bits.

 

Afterward we lined up to shake his hand or give him and Pennie a hug, and allowed me to tell him he was the brother I never had. He was always there for me, and will be there for him.

 

More tears.

 

There was a wake at the pub in Hopton, but there was no one I knew other than Dougie and Penny, so I had a drink and made my excuses. These things are really for family and close friends, so I left at quarter to three, hoping to get home before midnight.

 

In the end, I made good time, I was going round Ipswich before four, and at the M25 junction less than an hour later, and was able to easily join it and zoom round to the bridge. No queues on the southbound side, but the queue northbound went all the way back to the M20 junction, so six mines.

 

I zoomed on.

 

I got home at ten past six, happy to have done it and go home in under three and a half hours. Dinner was defrosted ragu, pasta and reheated focaccia, which we were sitting down to eat twenty minutes after getting in.

 

Phew.

 

----------------------------------------------------------------------------------------

 

Perhaps some counties have a church which sums them up. If there has to be one for Suffolk, it must be the church of the Most Holy Trinity, Blythburgh. Here is the late medieval Suffolk imagination writ large, as large as it gets, and not overwritten by the Anglican triumphalism of the 19th century. Blythburgh church is often compared with its near neighbour, St Edmund at Southwold, but this isn't a fair comparison - Southwold church is much grander, and full of urban confidence. Probably a better comparison is with St Margaret, Lowestoft, for there, too, the Reformation intervened before the tower could be rebuilt. The two churches have a lot in common, but Blythburgh has the saving grace. It is so fascinating, so stunningly beautiful, by virtue of a factor that is rare in Anglican parish churches: sheer neglect.

 

Holy Trinity, Blythburgh, is the church that Suffolk people know and love best, and because of this it has generated some extraordinary legends. The first is that Blythburgh, now a tiny village bisected by the fearsome A12 between London and the east coast ports, was once a thriving medieval town. This idea is used to explain the size of the church; in reality, it is almost certainly not the case. Blythburgh has always been small. But it did have an important medieval priory, and thus its church attracted enough wealthy piety on the eve of the Reformation to bankroll a spectacular rebuilding.

 

It is to Lavenham, Long Melford, Mildenhall, Southwold and here that we come to see the late 15th century Suffolk aesthetic in perfection. But for my money, Holy Trinity, Blythburgh, is the most significant medieval art object in the county, ranking alongside Salle in Norfolk. Look up at the clerestory; it seems impossible, there is so much glass, so little stone; and yet it rides the building with an air of permanence. Beneath, there is a coyness about the aisles that I prefer to the mathematics of Lavenham. Here, it could not have been done otherwise; it distils human architectural experience. If St Peter and St Paul at Lavenham is man talking to God, Holy Trinity at Blythburgh is God talking to man.

 

At the east end, a curious series of initials in Lombardic script stretch across the outer chancel wall. You can see an image of this at the top. It reads A-N-JS-B-S-T-M-S-A-H-K-R. This probably stands for Ad Nomina JesuS, Beati Sanctae Trinitas, Maria Sanctorem Anne Honorem Katherine Reconstructus ('In the name of the blessed Jesus, the Holy Trinity, and in honour of Holy Mary, Anne and Katherine, this was rebuilt'). A fanciful theory is that they are the initials of the wives of the donors. However, note the symbol of the Trinity in the T stone, and I think this is a clue to the whole piece.

 

Figures stand on pedestals atop the south side and east end. The most easterly is unusual, a crowned old man sitting on a throne directly on the gable end. This is a medieval image of God the Father, a rare survival. Moving westwards from here we find the Blessed Virgin in prayerful pose, Christ as the Saviour of the World holding an orb in one hand and blessing with the other, and then a collared bear with a ragged staff, a seated woodwose, another bear, this time with a collar and bell, and last of all a fox with a goose in its mouth, his jaws grasping the neck:

 

The porch is part of the late 15th century rebuilding, but it was considerably restored in the early 20th century. Interestingly, the angels crowning the battlements look medieval - but they weren't there in 1900, so must have come from somewhere else. Pretty much all the porch's features of interest date from this time. These include the small medieval font pressed into service as a holy water stoup, and image niche above the doors. This has been filled in more recent years by an image if the Holy Trinity; God the Father holds the Son suspended while a dove representing the Holy Spirit alights; you can see medieval versions of this at Framlingham and Little Glemham. Of all medieval imagery, this was the most frowned upon by puritans. An image of God the Father was thought the most suspicious of all idolatries. Indeed, as late as the 1870s, when the Reverend White edited the first popular edition of the Diary of William Dowsing, he actually congratulated Dowsing on destroying images of the Holy Trinity in the course of his 1644 progress through the counties of Suffolk and Cambridgeshire.

 

William Dowsing visited on the morning on April 9th, 1644. It was a Tuesday, and he had spent most of the week in the area. The previous day he'd been at Southwold and Walberswick to the east, but preceded his visit here with one to Blyford, which lies to the west, so he was probably staying overnight at the family home in Laxfield. He found twenty images in stained glass to take to task (a surprisingly small number, given the size of the place) and two hundred more that were inaccessible that morning (probably in the great east window). Three brass inscriptions incurred his wrath (but again, this is curious; there were many more) and he also ordered down the cross on the porch and the cross on the tower. Most significantly of all, he decided the angels in the roof should go.

 

Lots of Suffolk churches have angels in their roofs. None are like Blythburgh's. You step inside, and there they are, exactly as you've seen them in books and in photographs. They are awesome, breathtaking. There are twelve of them. Perhaps there were once twenty. How would you get them down if ordered to do so? The roof is so high, and the stencilling of IHS symbols would also have to go.

 

Perhaps this was already indistinct by the time Dowsing visited. Perhaps Tuesday, 9th of April 1644 was a dull day.

 

Several of the angels are peppered with lead shot. Here is another of those Suffolk legends; that Dowsing and the churchwardens fired muskets at the angels to try and bring them down. But when the angels were restored in the 1970s, the lead shot removed was found to be 18th century; contemporary with them there is a note in the churchwardens accounts that men were paid for shooting jackdaws living inside the building, so that probably explains where the shot came from. Here are some details of that wonderful roof:

 

The otherwise splendid church guide also repeats the error that the Holy Trinity symbol in the porch filled a gap that had been 'empty since 1644'. But there was certainly no image in it when Dowsing arrived here, or anywhere else in Suffolk; statues were completely outlawed by injunctions in the early years of the reign of Edward VI, almost a hundred years before the morning of Dowsing's visit.

 

Another feature used as evidence of puritan destruction is the ring fixed into the most westerly pillar of the north arcade. Cromwell's men stabled their horses here, apparently. Well, it almost certainly is a ring for tying horses to, and the broken bricks at the cleared west end also suggest this; but there is no reason to think that Cromwell and the puritans were responsible. For a full century before Cromwell, and for nearly two hundred years afterwards, a church as big as this would have had a multitude of uses. Holy Trinity was built for the rituals of the Catholic church; once these were no longer allowed, a village like Blythburgh, which can never have had more than 500 people, would have seen it as an asset in other ways. It was only with the 19th century sacramental revival brought about by the Oxford Movement that we started getting all holy again about our parish churches. Perhaps it was used as an overnight stables for passing travellers on the main road; not an un-Christian use for it to be put to, I think.

 

In August 1577, a great storm brought down the steeple, which fell into the church and damaged the font. This was at the height of Elizabethan superstition, and the devil was blamed; his hoof marks can still be seen on the church door. Supposedly, a black dog ran through the church, killing two parishioners; he was seen the same day at St Mary, Bungay. Black Shuck is the East Anglian devil dog, the feared hound of the marshes; and Holy Trinity is the self-styled Cathedral of the Marshes, so it is appropriate that he appeared here. You can see where the font has been broken. You can also see that this was one of the rare, beautiful seven sacrament fonts, similar in style to the one at Westhall; but, like those at neighbouring Wenhaston and Southwold, it has been completely stripped of imagery. Almost certainly, this was in the 1540s, but there is a story that the font at Wenhaston was chiselled clean as part of the 19th century restoration. More importantly in any case, the storm, or the dog, or the devil, damaged the roof; it would not be properly repaired for more than 400 years. Throughout the 17th and 18th centuries, accounts note that Holy Trinity is not impregnable to the weather. By the 19th century, parishioners attended divine service with umbrellas. By the 1880s, it was a positively dangerous building to be in, and the Bishop of Norwich ordered it closed.

 

Why had Holy Trinity not been restored? Simply, this is a big church, with a tiny village. There was no rich patron, and in any case the parishioners had a passion for Methodism. Probably, repairs had been mooted, but not a wholesale restoration as we have seen at Lavenham, Long Melford and Southwold. By the 1880s, attention in England had turned to the preservation of medieval detail; in short, restorations were not as ignorant as they had been a quarter of a century earlier. Suggestions that Holy Trinity should be restored in the manner of the other three were blocked by the Society for the Preservation of Ancient Buildings, and this owed a lot to the energy of William Morris, the Society's secretary.

 

The slow, patient restoration of this building took the best part of a century; indeed, when I first visited in the 1980s I was still aware of a sense of decay.

 

Nothing could be further from the truth today. You step into a wide, white, open space, one of England's great church interiors. There, high above you, is the glorious roof and the angels of God. The brick floors spread around the scraped font, which still bears its dedicatory inscription and standing places for participants. You turn into the central gangway, and more than twenty empty indents for brasses stretch before you. Dowsing can be blamed for the destruction of hardly any of them. In reality, you see the work of 18th and 19th century thieves and collectors.

 

The bench-ends are superb. The benches themselves were reconstructed in the late 19th century, supposedly from the main post of Westleton windmill, but the ends are some of the county's finest medieval images. There are partial sets of basically three series: the Seven Deadly Sins, the Seven Works of Mercy, and the Labours of the Seasons. There are also angels bearing symbols of the Holy Trinity and the Crown. There are other figures too, obscure and fragmentary and whose purpose is unclear, as if surviving figments of a broken dream. The quality of what remains makes you grieve for what has been lost.

 

The rood screen is a disappointment; most of it is modern, and the medieval bits perfunctory and scoured. Having said this, note how tiny the exit from the north aisle rood loft stair is. Also at this end of the church, a scattering of medieval glass, mainly angels. There is more in the south aisle, including a collection of shields of the Holy Trinity:

 

But step through the central aisle to see something remarkable. The priest and choir stalls are fronted by exquisite carvings of the Apostles, the Evangelists, John the Baptist, St Stephen, Mary Queen of Heaven and Christ in Majesty. Seeing these eighteen carvings is a bit like gobbling up a very large box of chocolates, but it is worth stopping to consider quite how genuine they all are. For a start, there could not have been choir stalls here in medieval times, and in any case we know that these desks and their frontages were in the north aisle chapel until the 19th century. They were used as school benches in the 17th century; they still bear holes for inkpots, and the graffiti of a bored Dutch child (his father was probably working on draining the marshes) is dated 1665. There is nothing at all like them anywhere else in Suffolk.

 

Whatever, the east end of the chancel and aisles are thrillingly modern, wholly devotional. In the north aisle, traditionally the Hopton chantry, extraordinary friezes of skeletons become symbols of the four evangelists behind the altar. Beside them is Peter Ball's beautiful Madonna and Child. Separating the south aisle chapel from the sanctuary is is one of Suffolk's biggest Easter sepulchres, tomb of the Hoptons. Behind the high altar, branches arranged like huge stag antlers spread dramatically. It is all just about perfect. Tucked to one side of the organ is a clockjack; Suffolk has two, and the other is down-river at Southwold. They date from the late 17th century, and presumably once struck the hours; at high church Blythburgh and Southwold today, they are used to announce the entry of the ministers.

 

This is a wonderful church to wander around in, the light and the air changing with the seasons, a suffused sense of the numinous presenting its different faces according to the time of day and time of year. Come here on a bright spring morning, or in the drowsy heat of a summer's day. Come on a cold winter afternoon as the colours fade and the smell of woodsmoke from neighbouring cottages weaves a spell above the old stone floors and woodwork. And before you leave, find the doorway in the south-west corner of the nave. It opens onto a low, narrow stairway. You can go up it. It leads up into the parvise storey of the south porch, now reappointed and dedicated as a tiny chapel, a peaceful spot to spend a few moments before continuing your journey.

 

You may be reading this entry in a far-off land; or perhaps you are here at home. Whatever, if you have not visited this church, then I urge you to do so. It is the most beautiful church in Suffolk, a wonderful art object, and it is always open in daylight. It remains one of the most significant medieval buildings in England. If you only visit one of Suffolk's churches, then make it this one

 

Simon Knott, 2014.

 

www.suffolkchurches.co.uk/Blythburgh.htm

en.easternlightning.org/testimonies/christians-dealing-wi...

 

Spiritual Warfare: A Septuagenarian Christian’s Joys and Sorrows Dealing With Her Family’s Resistance

 

By Jinbu, South Korea

 

Apr 24, 2019

 

A Septuagenarian Welcomes the Lord’s Return

 

I turned 74 this year. I used to be a member of the Three-Self Church in China, but after my husband passed away I came to South Korea to live with my daughter and her husband. I kept trying to find a church here that possessed the work of the Holy Spirit, but I discovered that the pastors and elders always preached on the same old things and I didn’t gain the least bit of spiritual sustenance. I was feeling really discouraged.

 

One day in February 2016, Sister Liu took me to The Church of Almighty God, and the brothers and sisters there bore witness to me that Almighty God is the returned Lord Jesus and that He had long ago come to mankind, expressed the truth, and done the step of work of judging and cleansing mankind through His word. They said that He is separating the wheat from the tares, the sheep from the goats—He’s separating all people according to their kind, doing the work of rewarding good and punishing evil, bringing the age to a close. All those who hear the voice of God, who accept and obey His new work, are those who love the truth and will be raptured up before God’s throne. These are people who seek the truth, accept God’s judgment, and can ultimately be cleansed and perfected by God. They are the wheat, the sheep, and they are those who will be fully saved by God. However, those who cannot recognize God’s voice or even resist or condemn God’s work of the last days are the ones who hate, who detest the truth. They will be exposed as the tares and the goats. They will all be cast out and punished by God. This perfectly fulfills these words from the Bible: “And in the time of harvest I will say to the reapers, Gather you together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn” (Matthew 13:30). I felt that what the brothers and sisters of The Church of Almighty God fellowshiped was entirely in line with the Bible and the prophecies of the Lord’s return, so I decided to really look into Almighty God’s work in the last days. Through a time of seeking and investigation, I saw that Almighty God’s words possess authority and power, and they unveil all the mysteries of the Bible. I also saw that they can resolve all of the confusion I’ve had in my faith—I started to understand truths I hadn’t understood over many years of faith. This is how I determined that Almighty God is the returned Lord Jesus, that He is the appearance of Christ in the last days. I joyfully accepted God’s work of the last days and shared God’s gospel of the last days with my two younger sisters in Korea—they also accepted God’s work and began to follow God with great faith. I then shared this with my son-in-law, and to my surprise, not only would he not accept it, but he found some of the CCP’s negative online propaganda about The Church of Almighty God and showed it to me. He became a hindrance to my faith, and thus a spiritual battle commenced …

 

Image Source: The Church of Almighty God

 

Terms of Use: en.easternlightning.org/disclaimer.html

Not so long ago, the main road from Dover to Sandwich passed right through the centre of Easty. Its narrow roads lined with parked cars must have been quite a bottle neck. But now the main road goes round and the cars can park was their owners want.

 

I visited Eastry many years ago, early in the Kent church project. So I am revisiting those first churches to see what I missed now I have a little knowledge of church architecture.

 

We park in the centre on the main road and walk down the dead end street to the church. It looks fine in the spring sunshine, flints glistening. It sits surrounded by gfand houses, most of which are listed.

 

Entrance is via a unique porch in the west end of the church, under the tower, where a porch has been fashioned from carved wood and leaded lights.

 

Upon entering you are greeted by the glory of the church, the chancel arch festooned with panels showing four different designs, but my eye is taken by the two quatrefoil cut outs either side.

 

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Set away from the main street but on one of the earliest sites in the village, flint-built Eastry church has an over restored appearance externally but this gives way to a noteworthy interior. Built in the early thirteenth century by its patrons, Christ Church Canterbury, it was always designed to be a statement of both faith and power. The nave has a clerestory above round piers whilst the east nave wall has a pair of quatrefoils pierced through into the chancel. However this feature pales into insignificance when one sees what stands between them - a square panel containing 35 round paintings in medallions. There are four deigns including the Lily for Our Lady; a dove; Lion; Griffin. They would have formed a backdrop to the Rood which would have been supported on a beam the corbels of which survive below the paintings. On the centre pier of the south aisle is a very rare feature - a beautifully inscribed perpetual calendar or `Dominical Circle` to help find the Dominical letter of the year. Dating from the fourteenth century it divides the calendar into a sequence of 28 years. The reredos is an alabaster structure dating from the Edwardian period - a rather out of place object in a church of this form, but a good piece of work in its own right. On the west wall is a good early 19th century Royal Arms with hatchments on either side and there are many good monuments both ledger slabs and hanging tablets. Of the latter the finest commemorates John Harvey who died in 1794. It shows his ship the Brunswick fighting with all guns blazing with the French ship the Vengeur. John Bacon carved the Elder this detailed piece of work.

 

www.kentchurches.info/church.asp?p=Eastry

 

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Above the Chancel Arch, enclosed within a rectangular frame, are rows of seven "medallion" wall paintings; the lower group was discovered in 1857 and the rest in 1903. They remained in a rather dilapidated state until the Canterbury Cathedral Wall Paintings Department brought them back to life.

 

The medallions are evidently of the 13th Century, having been painted while the mortar was still wet. Each medallion contains one of four motifs:

 

The trefoil flower, pictured left, is perhaps a symbol of the Blessed Virgin Mary to whom the church is dedicated; or symbolic of Christ.

 

The lion; symbolic of the Resurrection

  

Doves, either singly, or in pairs, represent the Holy Spirit

  

The Griffin represents evil, over which victory is won by the power of the Resurrection and the courage of the Christian.

 

www.ewbchurches.org.uk/eastrychurchhistory.htm

 

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Zhong Xin is a preacher at a house church in Mainland China. He has believed in the Lord for many years, and has been suffering capture and persecution of the CCP. He hates the CCP deeply and has already seen clearly that the CCP is a satanic regime treating God as its enemy. In recent years, he has seen that the Chinese Communist government and the religious world have persisted in wildly condemning, capturing, and persecuting the Church of the Eastern Lightning. But the Eastern Lightning not only survives, but also continues to thrive and grow. He thinks it is unbelievable and starts to reflect: Is the Eastern Lightning the appearance and work of the Lord? Zhong Xin also finds that what the CCP and the religious world speak to condemn the Eastern Lightning are all rumors and lies. In order to find out the truth, he leads brothers and sisters to investigate the Eastern Lightning. After the fellowship of the preachers fromthe Church of Almighty God, most of them firmly believe that the words expressed by Almighty God are the truth and the voice of God. Almighty God is the return of the Lord Jesus. However, the Church of Almighty God is suppressed and condemned by the Chinese Communist government and is wildly opposed and condemned by the religious pastors and elders. Faced with this situation, some are confused: Since the work of Almighty God is the true way, why does it suffer the furious resistance and condemnation of those in power and the religious world? Through reading Almighty God's words and listening to the fellowship of the preachers from the Church of Almighty God, these brothers and sisters understand the source of mankind's resistance of God, and see clearly that why the road to the heavenly kingdom is so perilous. They have discernment in the truth-hating and God-opposing essence of the satanic CCP regime and the religious leaders. In the end, Zhong Xin and others free themselves from the control and bondage of Satan's influence without hesitation. They accept Almighty God's work in the last days and truly return before God's throne.

There is a point in our lives when we, the children, become the adults in the relationship with our parents.

 

It will come for most of us, no one tells you this will happen, and you are unprepared for it. But it comes

 

And each of us has a different relationship with our parents than everyone else, what's right for me, and my views, do not apply to you.

 

Yesterday, was the funeral of the person I have known longer than anyone else on this earth, now that my family is all gone. Margaret and Brian were married a few weeks before mine, and moved into the new build bungalow also a few weeks before my parents.

 

They also had one child, a son, and Douglas and I have been friends longer than I have been friends with anyone else, although he is a year younger than me.

 

I have my views on Margaret, but the reason I travelled back to Suffolk for her funeral, was to be there for Douggie, and give him the support he has given me through three weddings and two funerals.

 

Norfolk isn't far away, and the funeral and wake were taking place just a mile or two over the border from Suffolk, but the roads beyond Ipswich are poor, twisty and where there are accidents or roadworks, no real alternative routes.

 

I was also leaving just before six, so had to get across the Thames at Dartford and up the A12 during rush hour, so it wouldn't be easy. But at least there would be no rain.

 

I was up at five, dressed and washed, with time to drink a coffee before leaving. Loading the car with me and my camera bag, as I had plans in case I had time, to visit a church or two.

 

It was dark up the M20 to Dartford, and busy with traffic, but I made good time, and listened to a loop of old music podcasts all day, so chat and music kept me awake.

 

I got onto the M25 with no problem, and through the tunnels with only a slight slowdown, but on the other side there were queues.

 

Despite not wanting to spend money on a new railway, there is always money for road and junction improvements, even if it will just increase traffic. So it is that the M25/A12 junction is being upgraded, and with narrow lanes, speed restrictions, jams began a good four miles before the roadworks started.

 

I forced my way to the left hand lane, which became a filter lane, meaning it was much quicker than the remaining four lanes. But then came the roundabout. The roundabout under the motorway is the reason the improvements are needed, and queueing traffic blocks the junctions and causes even more backlogs.

 

Of course, traffic lights on roundabouts are never good ideas, so I was confronted with a wall of traffic, so when the light went green, I went in front of a track before it could shuffle forward and block more of the junction, then there was some clear road.

 

And ducking into the extreme left hand lane, I dodged past the queuing traffic that was blocking the exit from the A12, and onto clear road.

 

Yay.

 

The sky was clear, the sun about to rise, and it was going to be a glorious day.

 

Just north of Chelmsford, I stopped for breakfast: two sausage rolls and a coffee from Greggs, then filled up the tank and on my way north.

 

More traffic at Ipswich where the A12 meets the A14 to get over the Orwell, but then clear traffic again after ten minutes delay.

 

Soon, though, the road narrows to two lane blacktop, and all is well until you meet a slower vehicle. Like a tractor as we did soon after Whickham Market.

 

For 15 long minutes the tractor lead a growing snake of cars along the winding lanes until it pulled over and we could get past.

 

Blythburgh was always the marker when travelling back from Ipswich or beyond, that we were nearly home. he handsome church sits high, for Suffolk, overlooking the village and river which is mostly mudflats.

 

The busy A12 skirts close, but you get to the church via a narrow land, leaving the modern world far behind.

 

The church opened at nine, it was nearly half past, it was probably open before nine, and was open when I pushed the porch door.

 

Inside is an unspoilt space, grey wood that have witnessed the centuries so that their vigour has faded to almost no colour of all.

 

Its the roof people come for. Wooden beams and pairs of wooden angels. I have brought my big lens so to snap them.

 

My plan was to visit the large and impressive church in Southwold. I turned off the A12 and drove along the straight road into the town, where I found multiple sets of roadworks, and few places to park for a short time, anywhere near the church.

 

My back is achy, so I wanted somewhere close to park. Anyway, I drove round the town twice, found nowhere to park, so turned the car round and headed back north, until I came to South Cove.

 

South Cove is a small village, a few farms really, but has a fine, if rustic, well-proportioned church, set in a large churchyard.

 

And the church was open, so small the wide angle lens wasn't needed, and with windows close to the floor too, no big lens needed either.

 

Next town up is Kessingland, which until the 80s had the A12 running through the centre of it, but now a bypass lays to the west and the village is quiet. I don't think I had been of the main street, so I went in search of the church, and found it on Church Street.

 

Obviously.

 

I rarely research churches before I visit, so nothing prepared me for the interior of St Edmund.

 

It seems in the last two years, they church had sourced some banners with apt slogans on, banners which were made to look like large tapered ensigns, hanging from or along the supports of the roof.

 

A man was practicing on the organ, and the notes echoed round the church. Not only does the church have banners, it has ship's wheels and other nautical stuff, although most traditionalists won't like it, I think it hangs together, and if the congregation wants it thus, who are we to argue?

 

Next stop was South Cove, which I had forgotten I had visited before, so redid all my shots. But this time did see the panel featuring St Michael behind the font, where the rood steps began.

 

A small, perfect, church, perfect for a small country parish.

 

I take my shots and leave, driving back onto the A12 and heading into Lowestoft, my main task was to drive over the new bridge which spans Lake Lothing.

 

The town had been waiting since at least 1966 for a new bridge, and the 3rd crossing was opened in September, and offers fine views as you drive across.

 

I went to see the old family home. It has been renovated and looks splendid, and not much like it was when sold four years back, it looks cared for and lived in, which is what the buyer promised us he would do.

 

So then to the crematorium, a drive north through Gunton and past Hopton where Dougie lives, then through the housing estate behind the area hospital to the car park, and then wait.

 

Margaret was 89, had a long life, but friends of the same age are few, and families are now scattered. So, one can never be sure how many will attend. The chapel was half full at least, with people coming from Kent, Wiltshire and even California to be there.

 

The celebrant spoke for twenty minutes, saying nice things as they have to do. But, avoiding, or just hinting at faults. Whatever she had done in her life to Dougie, he still loved her, and he was in bits.

 

Afterward we lined up to shake his hand or give him and Pennie a hug, and allowed me to tell him he was the brother I never had. He was always there for me, and will be there for him.

 

More tears.

 

There was a wake at the pub in Hopton, but there was no one I knew other than Dougie and Penny, so I had a drink and made my excuses. These things are really for family and close friends, so I left at quarter to three, hoping to get home before midnight.

 

In the end, I made good time, I was going round Ipswich before four, and at the M25 junction less than an hour later, and was able to easily join it and zoom round to the bridge. No queues on the southbound side, but the queue northbound went all the way back to the M20 junction, so six mines.

 

I zoomed on.

 

I got home at ten past six, happy to have done it and go home in under three and a half hours. Dinner was defrosted ragu, pasta and reheated focaccia, which we were sitting down to eat twenty minutes after getting in.

 

Phew.

 

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Perhaps some counties have a church which sums them up. If there has to be one for Suffolk, it must be the church of the Most Holy Trinity, Blythburgh. Here is the late medieval Suffolk imagination writ large, as large as it gets, and not overwritten by the Anglican triumphalism of the 19th century. Blythburgh church is often compared with its near neighbour, St Edmund at Southwold, but this isn't a fair comparison - Southwold church is much grander, and full of urban confidence. Probably a better comparison is with St Margaret, Lowestoft, for there, too, the Reformation intervened before the tower could be rebuilt. The two churches have a lot in common, but Blythburgh has the saving grace. It is so fascinating, so stunningly beautiful, by virtue of a factor that is rare in Anglican parish churches: sheer neglect.

 

Holy Trinity, Blythburgh, is the church that Suffolk people know and love best, and because of this it has generated some extraordinary legends. The first is that Blythburgh, now a tiny village bisected by the fearsome A12 between London and the east coast ports, was once a thriving medieval town. This idea is used to explain the size of the church; in reality, it is almost certainly not the case. Blythburgh has always been small. But it did have an important medieval priory, and thus its church attracted enough wealthy piety on the eve of the Reformation to bankroll a spectacular rebuilding.

 

It is to Lavenham, Long Melford, Mildenhall, Southwold and here that we come to see the late 15th century Suffolk aesthetic in perfection. But for my money, Holy Trinity, Blythburgh, is the most significant medieval art object in the county, ranking alongside Salle in Norfolk. Look up at the clerestory; it seems impossible, there is so much glass, so little stone; and yet it rides the building with an air of permanence. Beneath, there is a coyness about the aisles that I prefer to the mathematics of Lavenham. Here, it could not have been done otherwise; it distils human architectural experience. If St Peter and St Paul at Lavenham is man talking to God, Holy Trinity at Blythburgh is God talking to man.

 

At the east end, a curious series of initials in Lombardic script stretch across the outer chancel wall. You can see an image of this at the top. It reads A-N-JS-B-S-T-M-S-A-H-K-R. This probably stands for Ad Nomina JesuS, Beati Sanctae Trinitas, Maria Sanctorem Anne Honorem Katherine Reconstructus ('In the name of the blessed Jesus, the Holy Trinity, and in honour of Holy Mary, Anne and Katherine, this was rebuilt'). A fanciful theory is that they are the initials of the wives of the donors. However, note the symbol of the Trinity in the T stone, and I think this is a clue to the whole piece.

 

Figures stand on pedestals atop the south side and east end. The most easterly is unusual, a crowned old man sitting on a throne directly on the gable end. This is a medieval image of God the Father, a rare survival. Moving westwards from here we find the Blessed Virgin in prayerful pose, Christ as the Saviour of the World holding an orb in one hand and blessing with the other, and then a collared bear with a ragged staff, a seated woodwose, another bear, this time with a collar and bell, and last of all a fox with a goose in its mouth, his jaws grasping the neck:

 

The porch is part of the late 15th century rebuilding, but it was considerably restored in the early 20th century. Interestingly, the angels crowning the battlements look medieval - but they weren't there in 1900, so must have come from somewhere else. Pretty much all the porch's features of interest date from this time. These include the small medieval font pressed into service as a holy water stoup, and image niche above the doors. This has been filled in more recent years by an image if the Holy Trinity; God the Father holds the Son suspended while a dove representing the Holy Spirit alights; you can see medieval versions of this at Framlingham and Little Glemham. Of all medieval imagery, this was the most frowned upon by puritans. An image of God the Father was thought the most suspicious of all idolatries. Indeed, as late as the 1870s, when the Reverend White edited the first popular edition of the Diary of William Dowsing, he actually congratulated Dowsing on destroying images of the Holy Trinity in the course of his 1644 progress through the counties of Suffolk and Cambridgeshire.

 

William Dowsing visited on the morning on April 9th, 1644. It was a Tuesday, and he had spent most of the week in the area. The previous day he'd been at Southwold and Walberswick to the east, but preceded his visit here with one to Blyford, which lies to the west, so he was probably staying overnight at the family home in Laxfield. He found twenty images in stained glass to take to task (a surprisingly small number, given the size of the place) and two hundred more that were inaccessible that morning (probably in the great east window). Three brass inscriptions incurred his wrath (but again, this is curious; there were many more) and he also ordered down the cross on the porch and the cross on the tower. Most significantly of all, he decided the angels in the roof should go.

 

Lots of Suffolk churches have angels in their roofs. None are like Blythburgh's. You step inside, and there they are, exactly as you've seen them in books and in photographs. They are awesome, breathtaking. There are twelve of them. Perhaps there were once twenty. How would you get them down if ordered to do so? The roof is so high, and the stencilling of IHS symbols would also have to go.

 

Perhaps this was already indistinct by the time Dowsing visited. Perhaps Tuesday, 9th of April 1644 was a dull day.

 

Several of the angels are peppered with lead shot. Here is another of those Suffolk legends; that Dowsing and the churchwardens fired muskets at the angels to try and bring them down. But when the angels were restored in the 1970s, the lead shot removed was found to be 18th century; contemporary with them there is a note in the churchwardens accounts that men were paid for shooting jackdaws living inside the building, so that probably explains where the shot came from. Here are some details of that wonderful roof:

 

The otherwise splendid church guide also repeats the error that the Holy Trinity symbol in the porch filled a gap that had been 'empty since 1644'. But there was certainly no image in it when Dowsing arrived here, or anywhere else in Suffolk; statues were completely outlawed by injunctions in the early years of the reign of Edward VI, almost a hundred years before the morning of Dowsing's visit.

 

Another feature used as evidence of puritan destruction is the ring fixed into the most westerly pillar of the north arcade. Cromwell's men stabled their horses here, apparently. Well, it almost certainly is a ring for tying horses to, and the broken bricks at the cleared west end also suggest this; but there is no reason to think that Cromwell and the puritans were responsible. For a full century before Cromwell, and for nearly two hundred years afterwards, a church as big as this would have had a multitude of uses. Holy Trinity was built for the rituals of the Catholic church; once these were no longer allowed, a village like Blythburgh, which can never have had more than 500 people, would have seen it as an asset in other ways. It was only with the 19th century sacramental revival brought about by the Oxford Movement that we started getting all holy again about our parish churches. Perhaps it was used as an overnight stables for passing travellers on the main road; not an un-Christian use for it to be put to, I think.

 

In August 1577, a great storm brought down the steeple, which fell into the church and damaged the font. This was at the height of Elizabethan superstition, and the devil was blamed; his hoof marks can still be seen on the church door. Supposedly, a black dog ran through the church, killing two parishioners; he was seen the same day at St Mary, Bungay. Black Shuck is the East Anglian devil dog, the feared hound of the marshes; and Holy Trinity is the self-styled Cathedral of the Marshes, so it is appropriate that he appeared here. You can see where the font has been broken. You can also see that this was one of the rare, beautiful seven sacrament fonts, similar in style to the one at Westhall; but, like those at neighbouring Wenhaston and Southwold, it has been completely stripped of imagery. Almost certainly, this was in the 1540s, but there is a story that the font at Wenhaston was chiselled clean as part of the 19th century restoration. More importantly in any case, the storm, or the dog, or the devil, damaged the roof; it would not be properly repaired for more than 400 years. Throughout the 17th and 18th centuries, accounts note that Holy Trinity is not impregnable to the weather. By the 19th century, parishioners attended divine service with umbrellas. By the 1880s, it was a positively dangerous building to be in, and the Bishop of Norwich ordered it closed.

 

Why had Holy Trinity not been restored? Simply, this is a big church, with a tiny village. There was no rich patron, and in any case the parishioners had a passion for Methodism. Probably, repairs had been mooted, but not a wholesale restoration as we have seen at Lavenham, Long Melford and Southwold. By the 1880s, attention in England had turned to the preservation of medieval detail; in short, restorations were not as ignorant as they had been a quarter of a century earlier. Suggestions that Holy Trinity should be restored in the manner of the other three were blocked by the Society for the Preservation of Ancient Buildings, and this owed a lot to the energy of William Morris, the Society's secretary.

 

The slow, patient restoration of this building took the best part of a century; indeed, when I first visited in the 1980s I was still aware of a sense of decay.

 

Nothing could be further from the truth today. You step into a wide, white, open space, one of England's great church interiors. There, high above you, is the glorious roof and the angels of God. The brick floors spread around the scraped font, which still bears its dedicatory inscription and standing places for participants. You turn into the central gangway, and more than twenty empty indents for brasses stretch before you. Dowsing can be blamed for the destruction of hardly any of them. In reality, you see the work of 18th and 19th century thieves and collectors.

 

The bench-ends are superb. The benches themselves were reconstructed in the late 19th century, supposedly from the main post of Westleton windmill, but the ends are some of the county's finest medieval images. There are partial sets of basically three series: the Seven Deadly Sins, the Seven Works of Mercy, and the Labours of the Seasons. There are also angels bearing symbols of the Holy Trinity and the Crown. There are other figures too, obscure and fragmentary and whose purpose is unclear, as if surviving figments of a broken dream. The quality of what remains makes you grieve for what has been lost.

 

The rood screen is a disappointment; most of it is modern, and the medieval bits perfunctory and scoured. Having said this, note how tiny the exit from the north aisle rood loft stair is. Also at this end of the church, a scattering of medieval glass, mainly angels. There is more in the south aisle, including a collection of shields of the Holy Trinity:

 

But step through the central aisle to see something remarkable. The priest and choir stalls are fronted by exquisite carvings of the Apostles, the Evangelists, John the Baptist, St Stephen, Mary Queen of Heaven and Christ in Majesty. Seeing these eighteen carvings is a bit like gobbling up a very large box of chocolates, but it is worth stopping to consider quite how genuine they all are. For a start, there could not have been choir stalls here in medieval times, and in any case we know that these desks and their frontages were in the north aisle chapel until the 19th century. They were used as school benches in the 17th century; they still bear holes for inkpots, and the graffiti of a bored Dutch child (his father was probably working on draining the marshes) is dated 1665. There is nothing at all like them anywhere else in Suffolk.

 

Whatever, the east end of the chancel and aisles are thrillingly modern, wholly devotional. In the north aisle, traditionally the Hopton chantry, extraordinary friezes of skeletons become symbols of the four evangelists behind the altar. Beside them is Peter Ball's beautiful Madonna and Child. Separating the south aisle chapel from the sanctuary is is one of Suffolk's biggest Easter sepulchres, tomb of the Hoptons. Behind the high altar, branches arranged like huge stag antlers spread dramatically. It is all just about perfect. Tucked to one side of the organ is a clockjack; Suffolk has two, and the other is down-river at Southwold. They date from the late 17th century, and presumably once struck the hours; at high church Blythburgh and Southwold today, they are used to announce the entry of the ministers.

 

This is a wonderful church to wander around in, the light and the air changing with the seasons, a suffused sense of the numinous presenting its different faces according to the time of day and time of year. Come here on a bright spring morning, or in the drowsy heat of a summer's day. Come on a cold winter afternoon as the colours fade and the smell of woodsmoke from neighbouring cottages weaves a spell above the old stone floors and woodwork. And before you leave, find the doorway in the south-west corner of the nave. It opens onto a low, narrow stairway. You can go up it. It leads up into the parvise storey of the south porch, now reappointed and dedicated as a tiny chapel, a peaceful spot to spend a few moments before continuing your journey.

 

You may be reading this entry in a far-off land; or perhaps you are here at home. Whatever, if you have not visited this church, then I urge you to do so. It is the most beautiful church in Suffolk, a wonderful art object, and it is always open in daylight. It remains one of the most significant medieval buildings in England. If you only visit one of Suffolk's churches, then make it this one

 

Simon Knott, 2014.

 

www.suffolkchurches.co.uk/Blythburgh.htm

The following spiritual reflections on the meaning and value of the rosary are by Fr. Arcangelo Manzi, O. de M., a student at our institution.

Solidly Grounded

I have been compelled by the apostolic letter of the Holy Father on the beauty, the wonders and the meaning of the most ancient prayer that honors the Blessed Mother Mary: "The Rosary." The rosary is a prayer with a deep theological basis, well express by Paul VI in his Marialis Cultus (devotion to the Blessed Virgin #56) "The church's norm of faith requires that her norm of prayer should everywhere blossom forth with regard to the mother of Christ. Such devotion to the Blessed Virgin is firmly rooted in the revealed word and has solid dogmatic foundations. It is based on the singular dignity of Mary, Mother, daughter and temple of the Holy spirit." So our fears of promoting some "shaken doctrine" must go away and give space to the hope that the increase of this devotion should lead us to "an enriched understanding of the spiritual need of our culture which cries out for conversion."

Experiencing and Promotive Solidarity

The rosary expresses wonderfully the principle of solidarity because it transcends the boundaries of culture and language and it reflects the spirit of Mary "and her intention to do the work of Christ." As John Paul II emphasizes, "the rosary is a prayer of man for man; it is a prayer of human solidarity, a collegial prayer of the redeemed which reflects the spirit and the intention of the first redeemed, Mary, mother and image of the church. A prayer for all men and women of the world and history called to be, with us, the Body of Christ." It is a covenantal prayer that reflects the beautiful prayer of Christ asking the Father to become one so that the world may believe that the Father sent him.

Christ with Us

The Rosary, then, is a simple evangelical prayer, whose images, words and meaning are taken from the gospel. Its effectiveness resides in the covenant of Christ with us. "I will call you my friends, for I will reveal to you what I received by my Father." Let us cast aside our fears and be opened to "Jesus' invitation to cast out into the deep" so that the rosary may be now, as in the past, a response to the human drama, which is the victim of hate and death. What better answer do we have to this drama than to contemplate the human, divine "face of compassionate Christ." Through his public ministry he brought sight to the blind, healing to the sick, joy to the distressed and light to those who were in darkness and the shadow of death.

A Dialogical Prayer

The profound ecclesiological and Christological meaning of this prayer is enclosed in the choice that God made to "reawaken the desire for a more intense evangelical life, and break open the horizons of dialogue and mission" between Christ and his church. In fact, the rosary is the dialogical prayer of the faithful interacting with God and expresses the feelings of joy, sorrow, healing in the life of Christ as well the mysteries of our salvation.

www.holyspiritspeaks.org/on-quieting-your-heart-before-go...

 

Pondering the words of God and praying over the words of God at the same time as eating and drinking the actual words of God—this is the first step to being at peace before God. If you can be truly at peace before God, then the enlightenment and illumination of the Holy Spirit will be with you.

All spiritual life is achieved by relying on being quiet before God. In praying you must be quiet before God before you can be moved by the Holy Spirit. By being quiet before God when you eat and drink God’s words you can be enlightened and illuminated and be able to achieve truly understanding God’s words. In your usual meditation and fellowship, and when you are drawing close to God with your heart, only when you are quiet before God can you have genuine closeness to God, genuine understanding of God’s love and God’s work, and true thoughtfulness toward God’s intentions. The more you are usually able to be quiet before God the more you can be illuminated, and the more you are able to understand your own corrupt disposition, what you lack, what you should enter, what function you should serve, and where you have defects. All these are achieved by relying on being quiet before God. If you truly reach some depth in being quiet before God, you can touch some mysteries in the spirit, touch on what God at present wants to do on you, touch on deeper understanding of God’s words, and touch on the essence of God’s words, on the substance of God’s words, on the being of God’s words, and you can see the path of practice more thoroughly and more accurately. If you cannot be quiet in your spirit to a certain depth, you will just be somewhat moved by the Holy Spirit, inside you will feel strength, and some enjoyment and peace, but you will not touch anything deeper. I have said before, if one does not use all their strength, it will be difficult for them to hear My voice or see My face. This refers to achieving depth in being quiet before God, not to external effort. A person who can truly be quiet before God is able to free themselves from all worldly ties and can achieve being occupied by God. All people who are unable to be quiet before God are assuredly dissolute and unrestrained. All who are able to be quiet before God are people who are pious before God, people who yearn for God. It is only people who are quiet before God who pay attention to life, pay attention to fellowship in spirit, who thirst for God’s words, and who pursue the truth. All those who pay no attention to being quiet before God, who do not practice being quiet before God are vain people who are completely attached to the world, who are without life; even if they say they believe in God they are just paying lip-service. Those God ultimately perfects and completes are people who can be quiet before God. Therefore, people who are quiet before God are people graced with great blessings. People who during the day take little time to eat and drink God’s words, who are completely preoccupied with external affairs, and do not pay attention to life entry are all hypocrites with no prospect of developing in the future. It is those who can be quiet before God and genuinely commune with God who are God’s people.

 

from "On Quieting Your Heart Before God"

Storm Lillian did her worse over Thursday night, blowing a right hoolie.

 

Winds were still strong at dawn, but nothing to give much of a thought about, so that when Jools dropped me off at the station, I went into the greasy spoon for a bacon and sausage butty and a brew. And then sat on the low wall to eat and drink, knowing I had half an hour to kill as the train had just left.

 

So I thought.

 

Storm Lillian had, in fact, brought a tree down on the line near Sittingbourne, and a train had hit it, so that al services were backed up, and I wasn't going to get to Canterbury East. But as the name suggests, there is another station in the city, though no direct trains from Dover to Canterbury West now.

 

Instead I caught a train north through Deal and Sandwich to Ramsgate, which was uneventful, if overlong due to the rambling nature of the line north of Richborough.

 

At Ramsgate, having just missed a high speed service, we waited.

 

For half an hour a Charing Cross service was "at Dumpton Park", but never arrived, so that it was the next high speed service we all piled onto.

 

A 15 minute run along the Stour Valley brought me to the city, where half the population with suitcases were waiting to get on.

 

I slipped off, but instead of going straight to the city, I turned left to the Goods Shed, an artisan market to check out whether there was guanciale.

 

They had some, and at half the price in Borough Market, so I made plans that either Jools or I would go back later to buy a hunk at only £2.60/Kg.

 

What I did notice too, was the eatery had just opened up, and were selling bubble and squeak with a variety of toppings. So I found myself ordering a second breakfast of bubble topped with chorizo and scrambled egg, along with the best coffee I have had for a long while.

 

That was better, now to face the naked city!

 

The long, dark and empty days of COVID are behind us, and although the streets were not packed, there were groups following guides, and it felt normal.

 

The reason for being here was the first ever public opening of the Corona Tower and then the chance to climb the 87 steps to the roof, for panoramic views of the city and surrounding downs.

 

Just one tour a day, with limited numbers, so I wanted to make sure my name was on the list. I got to the cathedral at five past ten, and was indeed the first name on the list, though a decision on whether the rooftop visit would go ahead depended on the winds dropping.

 

I went round the cathedral one more time, rattling of a couple of hundred shots, going down the crypt and around the Apse.

 

A short walk away is St Paul Without, which was open. So I went in to take some shots, I think I was there a couple of years back and was recognised in the guise of my Facebook avatar and name.

 

At midday, or just past, I was at the door of the Thomas Backet pub for a swifter. The landlord's two dogs made me feel very welcome.

 

The sun had got out and was warm outside, so I stayed inside for a second beer, and then they put their new house ale on, Troublesome Priest, named after the curse of King John of Thomas Becket. Its a dark best bitter, and very drinkable.

 

Three pints in, I thought I had better stop and go to meet up with Jools. The cathedral called to let me know the tour was on, so all was good.

 

I booked a table at a BBQ place for later, bought Jools a cider as she was parched, whereas I was well hydrated.

 

At quarter to three, I walked back to the cathedral, and was entertained by a choir while I waited. Their voices filled the huge space of the Nave, spinetingling stuff.

 

At half three, I met the guide at the lectern in the Quire, five others joined in to. So, after introductions, we walked to the Chapel at the very east of the Cathedral.

 

The public can look in the chapel, but have never been allowed inside, so this was a rare chance.

 

We swapped stories and news, me pointing out that the guide should really go to Nackington to see the ancient glass there, glass that gives the cathedral a good run for its money with the oldest stained glass in the country.

 

Then, time to climb to to roof of the chapel. An ancient door was unlocked, and beyond, medieval steps, unworn by many feet, so looking almost new, lead up and round.

 

Two glass doors look out onto the Quire, but are left dirty so people don't linger on the stairs to look. So, up and up, round and round, until the steps straighten up and with one last double-height step, we were out on the roof.

 

Not the very top of the cathedral: the roof of the Chancel rose to the west, and the central tower behind that, and in the distance, the two western tower just showed.

 

We look down on the city: a party in the grounds of the posh school nearby, the hustle of the streets and shops, and beyond, ground rose on all sides to the north Downs.

 

For half an hour we lingered and soaked the warm in.

 

Time ran out, so back down. With the first huge step a doosie, but once over that, just round and round, down and down until we were back in the Chancel, with the last visitors of the day looking in surprise as we emerged from the cathedral walls.

 

Jools was in the Thomas Becket, as was my colleague Peter. They were two beers up on me. Or Peter was. Jools would be driving, so she had the one cider.

 

The pub is city centre, but down a side street, so is good, but quieter than it might otherwise be. And their beer is good, which helps, and the food, if you eat there, very good indeed.

 

We talk for an hour, then walk to the smokehouse, which turned out not to be a smokehouse, but a fast food place, opposite the grand entrance to King's School. They di platters for us, and was pretty good, and not too pricey either.

 

Then back to the Thomas Becket for "one last beer", and more chatting.

 

Jools lead me to the car, as my health app ticked over 18,000 steps. I was pooped and ready to go home for a cuppa before bed.

 

The city was just waking up, as bright and beautiful young things tumbled out of cars for a night in the clubs and bars, just beginning their fun just as we were finishing up.

 

Out through Windcheap and onto the A2, a cruise in the gloaming back to Dover.

 

Needless to say, the cats were very pleased/annoyed to see us just after nine. So we fed them, fussed over them. Jools made a brew and I checked my shots, charged the battery ready for Saturday and another fine day out planned.

 

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History of the cathedral

THE ORIGIN of a Christian church on the scite of the present cathedral, is supposed to have taken place as early as the Roman empire in Britain, for the use of the antient faithful and believing soldiers of their garrison here; and that Augustine found such a one standing here, adjoining to king Ethelbert's palace, which was included in the king's gift to him.

 

This supposition is founded on the records of the priory of Christ-church, (fn. 1) concurring with the common opinion of almost all our historians, who tell us of a church in Canterbury, which Augustine found standing in the east part of the city, which he had of king Ethelbert's gift, which after his consecration at Arles, in France, he commended by special dedication to the patronage of our blessed Saviour. (fn. 2)

 

According to others, the foundations only of an old church formerly built by the believing Romans, were left here, on which Augustine erected that, which he afterwards dedicated to out Saviour; (fn. 3) and indeed it is not probable that king Ethelbert should have suffered the unsightly ruins of a Christian church, which, being a Pagan, must have been very obnoxious to him, so close to his palace, and supposing these ruins had been here, would he not have suffered them to be repaired, rather than have obliged his Christian queen to travel daily to such a distance as St. Martin's church, or St. Pancrace's chapel, for the performance of her devotions.

 

Some indeed have conjectured that the church found by St. Augustine, in the east part of the city, was that of St.Martin, truly so situated; and urge in favor of it, that there have not been at any time any remains of British or Roman bricks discovered scattered in or about this church of our Saviour, those infallible, as Mr. Somner stiles them, signs of antiquity, and so generally found in buildings, which have been erected on, or close to the spot where more antient ones have stood. But to proceed, king Ethelbert's donation to Augustine was made in the year 596, who immediately afterwards went over to France, and was consecrated a bishop at Arles, and after his return, as soon as he had sufficiently finished a church here, whether built out of ruins or anew, it matters not, he exercised his episcopal function in the dedication of it, says the register of Christ-church, to the honor of Christ our Saviour; whence it afterwards obtained the name of Christ-church. (fn. 4)

 

From the time of Augustine for the space of upwards of three hundred years, there is not found in any printed or manuscript chronicle, the least mention of the fabric of this church, so that it is probable nothing befell it worthy of being recorded; however it should be mentioned, that during that period the revenues of it were much increased, for in the leiger books of it there are registered more than fifty donations of manors, lands, &c. so large and bountiful, as became the munificence of kings and nobles to confer. (fn. 5)

 

It is supposed, especially as we find no mention made of any thing to the contrary, that the fabric of this church for two hundred years after Augustine's time, met with no considerable molestations; but afterwards, the frequent invasions of the Danes involved both the civil and ecclesiastical state of this country in continual troubles and dangers; in the confusion of which, this church appears to have run into a state of decay; for when Odo was promoted to the archbishopric, in the year 938, the roof of it was in a ruinous condition; age had impaired it, and neglect had made it extremely dangerous; the walls of it were of an uneven height, according as it had been more or less decayed, and the roof of the church seemed ready to fall down on the heads of those underneath. All this the archbishop undertook to repair, and then covered the whole church with lead; to finish which, it took three years, as Osbern tells us, in the life of Odo; (fn. 6) and further, that there was not to be found a church of so large a size, capable of containing so great a multitude of people, and thus, perhaps, it continued without any material change happening to it, till the year 1011; a dismal and fatal year to this church and city; a time of unspeakable confusion and calamities; for in the month of September that year, the Danes, after a siege of twenty days, entered this city by force, burnt the houses, made a lamentable slaughter of the inhabitants, rifled this church, and then set it on fire, insomuch, that the lead with which archbishop Odo had covered it, being melted, ran down on those who were underneath. The sull story of this calamity is given by Osbern, in the life of archbishop Odo, an abridgement of which the reader will find below. (fn. 7)

 

The church now lay in ruins, without a roof, the bare walls only standing, and in this desolate condition it remained as long as the fury of the Danes prevailed, who after they had burnt the church, carried away archbishop Alphage with them, kept him in prison seven months, and then put him to death, in the year 1012, the year after which Living, or Livingus, succeeded him as archbishop, though it was rather in his calamities than in his seat of dignity, for he too was chained up by the Danes in a loathsome dungeon for seven months, before he was set free, but he so sensibly felt the deplorable state of this country, which he foresaw was every day growing worse and worse, that by a voluntary exile, he withdrew himself out of the nation, to find some solitary retirement, where he might bewail those desolations of his country, to which he was not able to bring any relief, but by his continual prayers. (fn. 8) He just outlived this storm, returned into England, and before he died saw peace and quientness restored to this land by king Canute, who gaining to himself the sole sovereignty over the nation, made it his first business to repair the injuries which had been done to the churches and monasteries in this kingdom, by his father's and his own wars. (fn. 9)

 

As for this church, archbishop Ægelnoth, who presided over it from the year 1020 to the year 1038, began and finished the repair, or rather the rebuilding of it, assisted in it by the royal munificence of the king, (fn. 10) who in 1023 presented his crown of gold to this church, and restored to it the port of Sandwich, with its liberties. (fn. 11) Notwithstanding this, in less than forty years afterwards, when Lanfranc soon after the Norman conquest came to the see, he found this church reduced almost to nothing by fire, and dilapidations; for Eadmer says, it had been consumed by a third conflagration, prior to the year of his advancement to it, in which fire almost all the antient records of the privileges of it had perished. (fn. 12)

 

The same writer has given us a description of this old church, as it was before Lanfranc came to the see; by which we learn, that at the east end there was an altar adjoining to the wall of the church, of rough unhewn stone, cemented with mortar, erected by archbishop Odo, for a repository of the body of Wilfrid, archbishop of York, which Odo had translated from Rippon hither, giving it here the highest place; at a convenient distance from this, westward, there was another altar, dedicated to Christ our Saviour, at which divine service was daily celebrated. In this altar was inclosed the head of St. Swithin, with many other relics, which archbishop Alphage brought with him from Winchester. Passing from this altar westward, many steps led down to the choir and nave, which were both even, or upon the same level. At the bottom of the steps, there was a passage into the undercroft, under all the east part of the church. (fn. 13) At the east end of which, was an altar, in which was inclosed, according to old tradition, the head of St. Furseus. From hence by a winding passage, at the west end of it, was the tomb of St. Dunstan, (fn. 14) but separated from the undercroft by a strong stone wall; over the tomb was erected a monument, pyramid wife, and at the head of it an altar, (fn. 15) for the mattin service. Between these steps, or passage into the undercroft and the nave, was the choir, (fn. 16) which was separated from the nave by a fair and decent partition, to keep off the crowds of people that usually were in the body of the church, so that the singing of the chanters in the choir might not be disturbed. About the middle of the length of the nave, were two towers or steeples, built without the walls; one on the south, and the other on the north side. In the former was the altar of St. Gregory, where was an entrance into the church by the south door, and where law controversies and pleas concerning secular matters were exercised. (fn. 17) In the latter, or north tower, was a passage for the monks into the church, from the monastery; here were the cloysters, where the novices were instructed in their religious rules and offices, and where the monks conversed together. In this tower was the altar of St. Martin. At the west end of the church was a chapel, dedicated to the blessed Virgin Mary, to which there was an ascent by steps, and at the east end of it an altar, dedicated to her, in which was inclosed the head of St. Astroburta the Virgin; and at the western part of it was the archbishop's pontifical chair, made of large stones, compacted together with mortar; a fair piece of work, and placed at a convenient distance from the altar, close to the wall of the church. (fn. 18)

 

To return now to archbishop Lanfranc, who was sent for from Normandy in 1073, being the fourth year of the Conqueror's reign, to fill this see, a time, when a man of a noble spirit, equal to the laborious task he was to undertake, was wanting especially for this church; and that he was such, the several great works which were performed by him, were incontestable proofs, as well as of his great and generous mind. At the first sight of the ruinous condition of this church, says the historian, the archbishop was struck with astonishment, and almost despaired of seeing that and the monastery re edified; but his care and perseverance raised both in all its parts anew, and that in a novel and more magnificent kind and form of structure, than had been hardly in any place before made use of in this kingdom, which made it a precedent and pattern to succeeding structures of this kind; (fn. 19) and new monasteries and churches were built after the example of it; for it should be observed, that before the coming of the Normans most of the churches and monasteries in this kingdom were of wood; (all the monasteries in my realm, says king Edgar, in his charter to the abbey of Malmesbury, dated anno 974, to the outward sight are nothing but worm-eaten and rotten timber and boards) but after the Norman conquest, such timber fabrics grew out of use, and gave place to stone buildings raised upon arches; a form of structure introduced into general use by that nation, and in these parts surnished with stone from Caen, in Normandy. (fn. 20) After this fashion archbishop Lanfranc rebuilt the whole church from the foundation, with the palace and monastery, the wall which encompassed the court, and all the offices belonging to the monastery within the wall, finishing the whole nearly within the compass of seven years; (fn. 21) besides which, he furnished the church with ornaments and rich vestments; after which, the whole being perfected, he altered the name of it, by a dedication of it to the Holy Trinity; whereas, before it was called the church of our Saviour, or Christ-church, and from the above time it bore (as by Domesday book appears) the name of the church of the Holy Trinity; this new church being built on the same spot on which the antient one stood, though on a far different model.

 

After Lanfranc's death, archbishop Anselm succeeded in the year 1093, to the see of Canterbury, and must be esteemed a principal benefactor to this church; for though his time was perplexed with a continued series of troubles, of which both banishment and poverty made no small part, which in a great measure prevented him from bestowing that cost on his church, which he would otherwise have done, yet it was through his patronage and protection, and through his care and persuasions, that the fabric of it, begun and perfected by his predecessor, became enlarged and rose to still greater splendor. (fn. 22)

 

In order to carry this forward, upon the vacancy of the priory, he constituted Ernulph and Conrad, the first in 1104, the latter in 1108, priors of this church; to whose care, being men of generous and noble minds, and of singular skill in these matters, he, during his troubles, not only committed the management of this work, but of all his other concerns during his absence.

 

Probably archbishop Anselm, on being recalled from banishment on king Henry's accession to the throne, had pulled down that part of the church built by Lanfranc, from the great tower in the middle of it to the east end, intending to rebuild it upon a still larger and more magnificent plan; when being borne down by the king's displeasure, he intrusted prior Ernulph with the work, who raised up the building with such splendor, says Malmesbury, that the like was not to be seen in all England; (fn. 23) but the short time Ernulph continued in this office did not permit him to see his undertaking finished. (fn. 24) This was left to his successor Conrad, who, as the obituary of Christ church informs us, by his great industry, magnificently perfected the choir, which his predecessor had left unfinished, (fn. 25) adorning it with curious pictures, and enriching it with many precious ornaments. (fn. 26)

 

This great undertaking was not entirely compleated at the death of archbishop Anselm, which happened in 1109, anno 9 Henry I. nor indeed for the space of five years afterwards, during which the see of Canterbury continued vacant; when being finished, in honour of its builder, and on account of its more than ordinary beauty, it gained the name of the glorious choir of Conrad. (fn. 27)

 

After the see of Canterbury had continued thus vacant for five years, Ralph, or as some call him, Rodulph, bishop of Rochester, was translated to it in the year 1114, at whose coming to it, the church was dedicated anew to the Holy Trinity, the name which had been before given to it by Lanfranc. (fn. 28) The only particular description we have of this church when thus finished, is from Gervas, the monk of this monastery, and that proves imperfect, as to the choir of Lanfranc, which had been taken down soon after his death; (fn. 29) the following is his account of the nave, or western part of it below the choir, being that which had been erected by archbishop Lanfranc, as has been before mentioned. From him we learn, that the west end, where the chapel of the Virgin Mary stood before, was now adorned with two stately towers, on the top of which were gilded pinnacles. The nave or body was supported by eight pair of pillars. At the east end of the nave, on the north side, was an oratory, dedicated in honor to the blessed Virgin, in lieu, I suppose, of the chapel, that had in the former church been dedicated to her at the west end. Between the nave and the choir there was built a great tower or steeple, as it were in the centre of the whole fabric; (fn. 30) under this tower was erected the altar of the Holy Cross; over a partition, which separated this tower from the nave, a beam was laid across from one side to the other of the church; upon the middle of this beam was fixed a great cross, between the images of the Virgin Mary and St. John, and between two cherubims. The pinnacle on the top of this tower, was a gilded cherub, and hence it was called the angel steeple; a name it is frequently called by at this day. (fn. 31)

 

This great tower had on each side a cross isle, called the north and south wings, which were uniform, of the same model and dimensions; each of them had a strong pillar in the middle for a support to the roof, and each of them had two doors or passages, by which an entrance was open to the east parts of the church. At one of these doors there was a descent by a few steps into the undercroft; at the other, there was an ascent by many steps into the upper parts of the church, that is, the choir, and the isles on each side of it. Near every one of these doors or passages, an altar was erected; at the upper door in the south wing, there was an altar in honour of All Saints; and at the lower door there was one of St. Michael; and before this altar on the south side was buried archbishop Fleologild; and on the north side, the holy Virgin Siburgis, whom St. Dunstan highly admired for her sanctity. In the north isle, by the upper door, was the altar of St. Blaze; and by the lower door, that of St. Benedict. In this wing had been interred four archbishops, Adelm and Ceolnoth, behind the altar, and Egelnoth and Wlfelm before it. At the entrance into this wing, Rodulph and his successor William Corboil, both archbishops, were buried. (fn. 32)

 

Hence, he continues, we go up by some steps into the great tower, and before us there is a door and steps leading down into the south wing, and on the right hand a pair of folding doors, with stairs going down into the nave of the church; but without turning to any of these, let us ascend eastward, till by several more steps we come to the west end of Conrad's choir; being now at the entrance of the choir, Gervas tells us, that he neither saw the choir built by Lanfranc, nor found it described by any one; that Eadmer had made mention of it, without giving any account of it, as he had done of the old church, the reason of which appears to be, that Lanfranc's choir did not long survive its founder, being pulled down as before-mentioned, by archbishop Anselm; so that it could not stand more than twenty years; therefore the want of a particular description of it will appear no great defect in the history of this church, especially as the deficiency is here supplied by Gervas's full relation of the new choir of Conrad, built instead of it; of which, whoever desires to know the whole architecture and model observed in the fabric, the order, number, height and form of the pillars and windows, may know the whole of it from him. The roof of it, he tells us, (fn. 33) was beautified with curious paintings representing heaven; (fn. 34) in several respects it was agreeable to the present choir, the stalls were large and framed of carved wood. In the middle of it, there hung a gilded crown, on which were placed four and twenty tapers of wax. From the choir an ascent of three steps led to the presbiterium, or place for the presbiters; here, he says, it would be proper to stop a little and take notice of the high altar, which was dedicated to the name of CHRIST. It was placed between two other altars, the one of St. Dunstan, the other of St. Alphage; at the east corners of the high altar were fixed two pillars of wood, beautified with silver and gold; upon these pillars was placed a beam, adorned with gold, which reached across the church, upon it there were placed the glory, (fn. 35) the images of St. Dunstan and St. Alphage, and seven chests or coffers overlaid with gold, full of the relics of many saints. Between those pillars was a cross gilded all over, and upon the upper beam of the cross were set sixty bright crystals.

 

Beyond this, by an ascent of eight steps towards the east, behind the altar, was the archiepiscopal throne, which Gervas calls the patriarchal chair, made of one stone; in this chair, according to the custom of the church, the archbishop used to sit, upon principal festivals, in his pontifical ornaments, whilst the solemn offices of religion were celebrated, until the consecration of the host, when he came down to the high altar, and there performed the solemnity of consecration. Still further, eastward, behind the patriarchal chair, (fn. 36) was a chapel in the front of the whole church, in which was an altar, dedicated to the Holy Trinity; behind which were laid the bones of two archbishops, Odo of Canterbury, and Wilfrid of York; by this chapel on the south side near the wall of the church, was laid the body of archbishop Lanfranc, and on the north side, the body of archbishop Theobald. Here it is to be observed, that under the whole east part of the church, from the angel steeple, there was an undercrost or crypt, (fn. 37) in which were several altars, chapels and sepulchres; under the chapel of the Trinity before-mentioned, were two altars, on the south side, the altar of St. Augustine, the apostle of the English nation, by which archbishop Athelred was interred. On the north side was the altar of St. John Baptist, by which was laid the body of archbishop Eadsin; under the high altar was the chapel and altar of the blessed Virgin Mary, to whom the whole undercroft was dedicated.

 

To return now, he continues, to the place where the bresbyterium and choir meet, where on each side there was a cross isle (as was to be seen in his time) which might be called the upper south and north wings; on the east side of each of these wings were two half circular recesses or nooks in the wall, arched over after the form of porticoes. Each of them had an altar, and there was the like number of altars under them in the crost. In the north wing, the north portico had the altar of St. Martin, by which were interred the bodies of two archbishops, Wlfred on the right, and Living on the left hand; under it in the croft, was the altar of St. Mary Magdalen. The other portico in this wing, had the altar of St. Stephen, and by it were buried two archbishops, Athelard on the left hand, and Cuthbert on the right; in the croft under it, was the altar of St. Nicholas. In the south wing, the north portico had the altar of St. John the Evangelist, and by it the bodies of Æthelgar and Aluric, archbishops, were laid. In the croft under it was the altar of St. Paulinus, by which the body of archbishop Siricius was interred. In the south portico was the altar of St. Gregory, by which were laid the corps of the two archbishops Bregwin and Plegmund. In the croft under it was the altar of St. Owen, archbishop of Roan, and underneath in the croft, not far from it the altar of St. Catherine.

 

Passing from these cross isles eastward there were two towers, one on the north, the other on the south side of the church. In the tower on the north side was the altar of St. Andrew, which gave name to the tower; under it, in the croft, was the altar of the Holy Innocents; the tower on the south side had the altar of St. Peter and St. Paul, behind which the body of St. Anselm was interred, which afterwards gave name both to the altar and tower (fn. 38) (now called St. Anselm's). The wings or isles on each side of the choir had nothing in particular to be taken notice of.— Thus far Gervas, from whose description we in particular learn, where several of the bodies of the old archbishops were deposited, and probably the ashes of some of them remain in the same places to this day.

 

As this building, deservedly called the glorious choir of Conrad, was a magnificent work, so the undertaking of it at that time will appear almost beyond example, especially when the several circumstances of it are considered; but that it was carried forward at the archbishop's cost, exceeds all belief. It was in the discouraging reign of king William Rufus, a prince notorious in the records of history, for all manner of sacrilegious rapine, that archbishop Anselm was promoted to this see; when he found the lands and revenues of this church so miserably wasted and spoiled, that there was hardly enough left for his bare subsistence; who, in the first years that he sat in the archiepiscopal chair, struggled with poverty, wants and continual vexations through the king's displeasure, (fn. 39) and whose three next years were spent in banishment, during all which time he borrowed money for his present maintenance; who being called home by king Henry I. at his coming to the crown, laboured to pay the debts he had contracted during the time of his banishment, and instead of enjoying that tranquility and ease he hoped for, was, within two years afterwards, again sent into banishment upon a fresh displeasure conceived against him by the king, who then seized upon all the revenues of the archbishopric, (fn. 40) which he retained in his own hands for no less than four years.

 

Under these hard circumstances, it would have been surprizing indeed, that the archbishop should have been able to carry on so great a work, and yet we are told it, as a truth, by the testimonies of history; but this must surely be understood with the interpretation of his having been the patron, protector and encourager, rather than the builder of this work, which he entrusted to the care and management of the priors Ernulph and Conrad, and sanctioned their employing, as Lanfranc had done before, the revenues and stock of the church to this use. (fn. 41)

 

In this state as above-mentioned, without any thing material happening to it, this church continued till about the year 1130, anno 30 Henry I. when it seems to have suffered some damage by a fire; (fn. 42) but how much, there is no record left to inform us; however it could not be of any great account, for it was sufficiently repaired, and that mostly at the cost of archbishop Corboil, who then sat in the chair of this see, (fn. 43) before the 4th of May that year, on which day, being Rogation Sunday, the bishops performed the dedication of it with great splendor and magnificence, such, says Gervas, col. 1664, as had not been heard of since the dedication of the temple of Solomon; the king, the queen, David, king of Scots, all the archbishops, and the nobility of both kingdoms being present at it, when this church's former name was restored again, being henceforward commonly called Christ-church. (fn. 44)

 

Among the manuscripts of Trinity college library, in Cambridge, in a very curious triple psalter of St. Jerome, in Latin, written by the monk Eadwyn, whose picture is at the beginning of it, is a plan or drawing made by him, being an attempt towards a representation of this church and monastery, as they stood between the years 1130 and 1174; which makes it probable, that he was one of the monks of it, and the more so, as the drawing has not any kind of relation to the plalter or sacred hymns contained in the manuscript.

 

His plan, if so it may be called, for it is neither such, nor an upright, nor a prospect, and yet something of all together; but notwithstanding this rudeness of the draftsman, it shews very plain that it was intended for this church and priory, and gives us a very clear knowledge, more than we have been able to learn from any description we have besides, of what both were at the above period of time. (fn. 45)

 

Forty-four years after this dedication, on the 5th of September, anno 1174, being the 20th year of king Henry II.'s reign, a fire happened, which consumed great part of this stately edifice, namely, the whole choir, from the angel steeple to the east end of the church, together with the prior's lodgings, the chapel of the Virgin Mary, the infirmary, and some other offices belonging to the monastery; but the angel steeple, the lower cross isles, and the nave appear to have received no material injury from the flames. (fn. 46) The narrative of this accident is told by Gervas, the monk of Canterbury, so often quoted before, who was an eye witness of this calamity, as follows:

 

Three small houses in the city near the old gate of the monastery took fire by accident, a strong south wind carried the flakes of fire to the top of the church, and lodged them between the joints of the lead, driving them to the timbers under it; this kindled a fire there, which was not discerned till the melted lead gave a free passage for the flames to appear above the church, and the wind gaining by this means a further power of increasing them, drove them inwardly, insomuch that the danger became immediately past all possibility of relief. The timber of the roof being all of it on fire, fell down into the choir, where the stalls of the manks, made of large pieces of carved wood, afforded plenty of fuel to the flames, and great part of the stone work, through the vehement heat of the fire, was so weakened, as to be brought to irreparable ruin, and besides the fabric itself, the many rich ornaments in the church were devoured by the flames.

 

The choir being thus laid in ashes, the monks removed from amidst the ruins, the bodies of the two saints, whom they called patrons of the church, the archbishops Dunstan and Alphage, and deposited them by the altar of the great cross, in the nave of the church; (fn. 47) and from this time they celebrated the daily religious offices in the oratory of the blessed Virgin Mary in the nave, and continued to do so for more than five years, when the choir being re edified, they returned to it again. (fn. 48)

 

Upon this destruction of the church, the prior and convent, without any delay, consulted on the most speedy and effectual method of rebuilding it, resolving to finish it in such a manner, as should surpass all the former choirs of it, as well in beauty as size and magnificence. To effect this, they sent for the most skilful architects that could be found either in France or England. These surveyed the walls and pillars, which remained standing, but they found great part of them so weakened by the fire, that they could no ways be built upon with any safety; and it was accordingly resolved, that such of them should be taken down; a whole year was spent in doing this, and in providing materials for the new building, for which they sent abroad for the best stone that could be procured; Gervas has given a large account, (fn. 49) how far this work advanced year by year; what methods and rules of architecture were observed, and other particulars relating to the rebuilding of this church; all which the curious reader may consult at his leisure; it will be sufficient to observe here, that the new building was larger in height and length, and more beautiful in every respect, than the choir of Conrad; for the roof was considerably advanced above what it was before, and was arched over with stone; whereas before it was composed of timber and boards. The capitals of the pillars were now beautified with different sculptures of carvework; whereas, they were before plain, and six pillars more were added than there were before. The former choir had but one triforium, or inner gallery, but now there were two made round it, and one in each side isle and three in the cross isles; before, there were no marble pillars, but such were now added to it in abundance. In forwarding this great work, the monks had spent eight years, when they could proceed no further for want of money; but a fresh supply coming in from the offerings at St. Thomas's tomb, so much more than was necessary for perfecting the repair they were engaged in, as encouraged them to set about a more grand design, which was to pull down the eastern extremity of the church, with the small chapel of the Holy Trinity adjoining to it, and to erect upon a stately undercroft, a most magnificent one instead of it, equally lofty with the roof of the church, and making a part of it, which the former one did not, except by a door into it; but this new chapel, which was dedicated likewise to the Holy Trinity, was not finished till some time after the rest of the church; at the east end of this chapel another handsome one, though small, was afterwards erected at the extremity of the whole building, since called Becket's crown, on purpose for an altar and the reception of some part of his relics; (fn. 50) further mention of which will be made hereafter.

 

The eastern parts of this church, as Mr. Gostling observes, have the appearance of much greater antiquity than what is generally allowed to them; and indeed if we examine the outside walls and the cross wings on each side of the choir, it will appear, that the whole of them was not rebuilt at the time the choir was, and that great part of them was suffered to remain, though altered, added to, and adapted as far as could be, to the new building erected at that time; the traces of several circular windows and other openings, which were then stopped up, removed, or altered, still appearing on the walls both of the isles and the cross wings, through the white-wash with which they are covered; and on the south side of the south isle, the vaulting of the roof as well as the triforium, which could not be contrived so as to be adjusted to the places of the upper windows, plainly shew it. To which may be added, that the base or foot of one of the westernmost large pillars of the choir on the north side, is strengthened with a strong iron band round it, by which it should seem to have been one of those pillars which had been weakened by the fire, but was judged of sufficient firmness, with this precaution, to remain for the use of the new fabric.

 

The outside of this part of the church is a corroborating proof of what has been mentioned above, as well in the method, as in the ornaments of the building.— The outside of it towards the south, from St. Michael's chapel eastward, is adorned with a range of small pillars, about six inches diameter, and about three feet high, some with santastic shasts and capitals, others with plain ones; these support little arches, which intersect each other; and this chain or girdle of pillars is continued round the small tower, the eastern cross isle and the chapel of St. Anselm, to the buildings added in honour of the Holy Trinity, and St. Thomas Becket, where they leave off. The casing of St. Michael's chapel has none of them, but the chapel of the Virgin Mary, answering to it on the north side of the church, not being fitted to the wall, shews some of them behind it; which seems as if they had been continued before, quite round the eastern parts of the church.

 

These pillars, which rise from about the level of the pavement, within the walls above them, are remarkably plain and bare of ornaments; but the tower above mentioned and its opposite, as soon as they rise clear of the building, are enriched with stories of this colonade, one above another, up to the platform from whence their spires rise; and the remains of the two larger towers eastward, called St. Anselm's, and that answering to it on the north side of the church, called St. Andrew's are decorated much after the same manner, as high as they remain at present.

 

At the time of the before-mentioned fire, which so fatally destroyed the upper part of this church, the undercrost, with the vaulting over it, seems to have remained entire, and unhurt by it.

 

The vaulting of the undercrost, on which the floor of the choir and eastern parts of the church is raised, is supported by pillars, whose capitals are as various and fantastical as those of the smaller ones described before, and so are their shafts, some being round, others canted, twisted, or carved, so that hardly any two of them are alike, except such as are quite plain.

 

These, I suppose, may be concluded to be of the same age, and if buildings in the same stile may be conjectured to be so from thence, the antiquity of this part of the church may be judged, though historians have left us in the dark in relation to it.

 

In Leland's Collectanea, there is an account and description of a vault under the chancel of the antient church of St. Peter, in Oxford, called Grymbald's crypt, being allowed by all, to have been built by him; (fn. 51) Grymbald was one of those great and accomplished men, whom king Alfred invited into England about the year 885, to assist him in restoring Christianity, learning and the liberal arts. (fn. 52) Those who compare the vaults or undercrost of the church of Canterbury, with the description and prints given of Grymbald's crypt, (fn. 53) will easily perceive, that two buildings could hardly have been erected more strongly resembling each other, except that this at Canterbury is larger, and more pro fusely decorated with variety of fancied ornaments, the shafts of several of the pillars here being twisted, or otherwise varied, and many of the captials exactly in the same grotesque taste as those in Grymbald's crypt. (fn. 54) Hence it may be supposed, that those whom archbishop Lanfranc employed as architects and designers of his building at Canterbury, took their model of it, at least of this part of it, from that crypt, and this undercrost now remaining is the same, as was originally built by him, as far eastward, as to that part which begins under the chapel of the Holy Trinity, where it appears to be of a later date, erected at the same time as the chapel. The part built by Lanfranc continues at this time as firm and entire, as it was at the very building of it, though upwards of seven hundred years old. (fn. 55)

 

But to return to the new building; though the church was not compleatly finished till the end of the year 1184, yet it was so far advanced towards it, that, in 1180, on April 19, being Easter eve, (fn. 56) the archbishop, prior and monks entered the new choir, with a solemn procession, singing Te Deum, for their happy return to it. Three days before which they had privately, by night, carried the bodies of St. Dunstan and St. Alphage to the places prepared for them near the high altar. The body likewise of queen Edive (which after the fire had been removed from the north cross isle, where it lay before, under a stately gilded shrine) to the altar of the great cross, was taken up, carried into the vestry, and thence to the altar of St. Martin, where it was placed under the coffin of archbishop Livinge. In the month of July following the altar of the Holy Trinity was demolished, and the bodies of those archbishops, which had been laid in that part of the church, were removed to other places. Odo's body was laid under St. Dunstan's and Wilfrid's under St. Alphage's; Lanfranc's was deposited nigh the altar of St. Martin, and Theobald's at that of the blessed Virgin, in the nave of the church, (fn. 57) under a marble tomb; and soon afterwards the two archbishops, on the right and left hand of archbishop Becket in the undercrost, were taken up and placed under the altar of St. Mary there. (fn. 58)

 

After a warning so terrible, as had lately been given, it seemed most necessary to provide against the danger of fire for the time to come; the flames, which had so lately destroyed a considerable part of the church and monastery, were caused by some small houses, which had taken fire at a small distance from the church.— There still remained some other houses near it, which belonged to the abbot and convent of St. Augustine; for these the monks of Christ-church created, by an exchange, which could not be effected till the king interposed, and by his royal authority, in a manner, compelled the abbot and convent to a composition for this purpose, which was dated in the year 1177, that was three years after the late fire of this church. (fn. 59)

 

These houses were immediately pulled down, and it proved a providential and an effectual means of preserving the church from the like calamity; for in the year 1180, on May 22, this new choir, being not then compleated, though it had been used the month be fore, as has been already mentioned, there happened a fire in the city, which burnt down many houses, and the flames bent their course towards the church, which was again in great danger; but the houses near it being taken away, the fire was stopped, and the church escaped being burnt again. (fn. 60)

 

Although there is no mention of a new dedication of the church at this time, yet the change made in the name of it has been thought by some to imply a formal solemnity of this kind, as it appears to have been from henceforth usually called the church of St. Thomas the Martyr, and to have continued so for above 350 years afterwards.

 

New names to churches, it is true. have been usually attended by formal consecrations of them; and had there been any such solemnity here, undoubtedly the same would not have passed by unnoticed by every historian, the circumstance of it must have been notorious, and the magnificence equal at least to the other dedications of this church, which have been constantly mentioned by them; but here was no need of any such ceremony, for although the general voice then burst forth to honour this church with the name of St. Thomas, the universal object of praise and adoration, then stiled the glorious martyr, yet it reached no further, for the name it had received at the former dedication, notwithstanding this common appellation of it, still remained in reality, and it still retained invariably in all records and writings, the name of Christ church only, as appears by many such remaining among the archives of the dean and chapter; and though on the seal of this church, which was changed about this time; the counter side of it had a representation of Becket's martyrdom, yet on the front of it was continued that of the church, and round it an inscription with the former name of Christ church; which seal remained in force till the dissolution of the priory.

 

It may not be improper to mention here some transactions, worthy of observation, relating to this favorite saint, which passed from the time of his being murdered, to that of his translation to the splendid shrine prepared for his relics.

 

Archbishop Thomas Becket was barbarously murdered in this church on Dec. 29, 1170, being the 16th year of king Henry II. and his body was privately buried towards the east end of the undercrost. The monks tell us, that about the Easter following, miracles began to be wrought by him, first at his tomb, then in the undercrost, and in every part of the whole fabric of the church; afterwards throughout England, and lastly, throughout the rest of the world. (fn. 61) The same of these miracles procured him the honour of a formal canonization from pope Alexander III. whose bull for that purpose is dated March 13, in the year 1172. (fn. 62) This declaration of the pope was soon known in all places, and the reports of his miracles were every where sounded abroad. (fn. 63)

 

Hereupon crowds of zealots, led on by a phrenzy of devotion, hastened to kneel at his tomb. In 1177, Philip, earl of Flanders, came hither for that purpose, when king Henry met and had a conference with him at Canterbury. (fn. 64) In June 1178, king Henry returning from Normandy, visited the sepulchre of this new saint; and in July following, William, archbishop of Rhemes, came from France, with a large retinue, to perform his vows to St. Thomas of Canterbury, where the king met him and received him honourably. In the year 1179, Lewis, king of France, came into England; before which neither he nor any of his predecessors had ever set foot in this kingdom. (fn. 65) He landed at Dover, where king Henry waited his arrival, and on August 23, the two kings came to Canterbury, with a great train of nobility of both nations, and were received with due honour and great joy, by the archbishop, with his com-provincial bishops, and the prior and the whole convent. (fn. 66)

 

King Lewis came in the manner and habit of a pilgrim, and was conducted to the tomb of St. Thomas by a solemn procession; he there offered his cup of gold and a royal precious stone, (fn. 67) and gave the convent a yearly rent for ever, of a hundred muids of wine, to be paid by himself and his successors; which grant was confirmed by his royal charter, under his seal, and delivered next day to the convent; (fn. 68) after he had staid here two, (fn. 69) or as others say, three days, (fn. 70) during which the oblations of gold and silver made were so great, that the relation of them almost exceeded credibility. (fn. 71) In 1181, king Henry, in his return from Normandy, again paid his devotions at this tomb. These visits were the early fruits of the adoration of the new sainted martyr, and these royal examples of kings and great persons were followed by multitudes, who crowded to present with full hands their oblations at his tomb.— Hence the convent was enabled to carry forward the building of the new choir, and they applied all this vast income to the fabric of the church, as the present case instantly required, for which they had the leave and consent of the archbishop, confirmed by the bulls of several succeeding popes. (fn. 72)

 

¶From the liberal oblations of these royal and noble personages at the tomb of St. Thomas, the expences of rebuilding the choir appear to have been in a great measure supplied, nor did their devotion and offerings to the new saint, after it was compleated, any ways abate, but, on the contrary, they daily increased; for in the year 1184, Philip, archbishop of Cologne, and Philip, earl of Flanders, came together to pay their vows at this tomb, and were met here by king Henry, who gave them an invitation to London. (fn. 73) In 1194, John, archbishop of Lions; in the year afterwards, John, archbishop of York; and in the year 1199, king John, performed their devotions at the foot of this tomb. (fn. 74) King Richard I. likewise, on his release from captivity in Germany, landing on the 30th of March at Sandwich, proceeded from thence, as an humble stranger on foot, towards Canterbury, to return his grateful thanks to God and St. Thomas for his release. (fn. 75) All these by name, with many nobles and multitudes of others, of all sorts and descriptions, visited the saint with humble adoration and rich oblations, whilst his body lay in the undercrost. In the mean time the chapel and altar at the upper part of the east end of the church, which had been formerly consecrated to the Holy Trinity, were demolished, and again prepared with great splendor, for the reception of this saint, who being now placed there, implanted his name not only on the chapel and altar, but on the whole church, which was from thenceforth known only by that of the church of St. Thomas the martyr.

  

On July 7, anno 1220, the remains of St. Thomas were translated from his tomb to his new shrine, with the greatest solemnity and rejoicings. Pandulph, the pope's legate, the archbishops of Canterbury and Rheims, and many bishops and abbots, carried the coffin on their shoulders, and placed it on the new shrine, and the king graced these solemnities with his royal presence. (fn. 76) The archbishop of Canterbury provided forage along all the road, between London and Canterbury, for the horses of all such as should come to them, and he caused several pipes and conduits to run with wine in different parts of the city. This, with the other expences arising during the time, was so great, that he left a debt on the see, which archbishop Boniface, his fourth successor in it, was hardly enabled to discharge.

 

¶The saint being now placed in his new repository, became the vain object of adoration to the deluded people, and afterwards numbers of licences were granted to strangers by the king, to visit this shrine. (fn. 77) The titles of glorious, of saint and martyr, were among those given to him; (fn. 78) such veneration had all people for his relics, that the religious of several cathedral churches and monasteries, used all their endeavours to obtain some of them, and thought themselves happy and rich in the possession of the smallest portion of them. (fn. 79) Besides this, there were erected and dedicated to his honour, many churches, chapels, altars and hospitals in different places, both in this kingdom and abroad. (fn. 80) Thus this saint, even whilst he lay in his obscure tomb in the undercroft, brought such large and constant supplies of money, as enabled the monks to finish this beautiful choir, and the eastern parts of the church; and when he was translated to the most exalted and honourable place in it, a still larger abundance of gain filled their coffers, which continued as a plentiful supply to them, from year to year, to the time of the reformation, and the final abolition of the priory itself.

 

www.british-history.ac.uk/survey-kent/vol11/pp306-383

 

The 'Park of Honour of Those Who Were Shot'

 

Memorial and graves of resistance heroes and martyrs - brave Jews, brave Christians, dissidents, anti-fascists, socialists, rebels, samizdat journalists and organisers - those who dared to question and fight oppression, and the evil Powers That Be.

 

Here you see the faces of my brothers, my own dear family, my partners in fighting sheer political evil - resting in their graves here, in perhaps the most poignant place in all of Brussels, Belgium. Here lie those in Belgium who were shot fighting the Nazis of the 1940s - as I myself have nearly been killed fighting the more recent fascists, some of the 'new Nazis' of the 21st century.

 

Shortly after I arrived in Brussels as a political refugee from the US, under threat of murder by far-right political figures, this is one of the first places I visited. I came here to weep some tears amid the companionship of my anti-fascist comrades, who also looked death in the eye as they tried to speak and act for what is right.

 

The camera used here, and the chance to make these photos, are gifts of the brave dissident US Jewish physician, Dr Moshe 'Moss' David Posner, who risked and gambled his own life, to support me and help keep me alive in the face of threats by neo-Nazi assassins.

 

These are photos from the daily life of writer and political refugee from the US, Dr Les (Leslie) Sachs - photos documenting my new beloved home city of Brussels, Belgium, my life among the people and Kingdom who have given me safety in the face of the threats to destroy me. Brussels has a noble history of providing a safe haven to other dissident refugee writers, such as Victor Hugo, Karl Marx, Charles Baudelaire, and Alexandre Dumas, and I shall forever be grateful that Brussels and Belgium have helped to protect my own life as well.

 

(To read about the efforts to silence me and my journalism, the attacks on me, the smears and the threats, see the website by European journalists "About Les Sachs" linked in my Flickr profile, and press articles such as "Two EU Writers Under Threat of Murder: Roberto Saviano and Dr Les Sachs".)

 

This extremely moving memorial and gravesite, is known locally as the Enclos des Fusillés - Ereperk der Gefusillerden (Brussels is bi-lingual French- and Dutch-speaking, so place names are given in both languages here.) - In English, the name is perhaps best rendered as the "Park of Honour of Those Who Were Shot".

 

The Enclos des Fusillés - Ereperk der Gefusilleerden includes many martyrs of the Belgian resistance of World War II, being both their gravesite and also the place where many of them were shot to death by a Nazi firing squad. - And it is also a memorial and the place of death, of other heroic figures who were shot to death in the previous German occupation of Belgium during World War I. One heroine from the First World War who was shot by the Germans and is now commemorated here, is the famous British nurse Edith Cavell.

 

The reason that this was a convenient place of execution by firing squad, is that it was originally part of a Belgian military training area and rifle range that existed here once upon a time, and you still see here the tall hillside that served as an earthen 'backstop' to safely absorb high-powered rifle bullets. The hillside was thus ready-made for the German commandants who occupied Brussels in both wars, to carry out their firing-squad executions.

 

Nowadays, the Enclos des Fusillés - Ereperk der Gefusilleerden appears quite 'central' in urban Brussels, as it lies in the Schaerbeek - Schaarbeek commune, directly in the path from the EU institution area toward the roads that lead to the airport, and very near to the 90-metre high VRT-RTBF communications tower that has long been a major Brussels landmark.

 

The Enclos des Fusillés - Ereperk der Gefusilleerden is walking distance from the eastern Brussels 'prémétro', which is a grouping of tram lines that run underground for several stops on both the eastern and western sides of the Brussels city centre, supplementing the regular métro underground system with a similarly high frequency of service and also underground. If you continue along the prémétro lines south from the Diamant stop which is near the Enclos des Fusillés - Ereperk der Gefusilleerden, you shortly arrive at the elaborate 19th-century military barracks buildings which once housed the soldiers who used the rifle range and parade grounds, which later become the place of martyrdom for members of the anti-Nazi resistance.

 

This is a place of great emotion for me personally, because the resistance martyrs who lie in these graves - a number of them socialists, journalists and with Jewish-heritage, critics of corruption just like myself - are my comrades in my own ordeal. I barely escaped alive out of the USA, nearly murdered by neo-Nazi-linked thugs, who themselves spoke favourably of Hitler as they moved toward killing me, as well as trying to ban my ability to write and speak.

 

It is sad that this place, Enclos des Fusillés - Ereperk der Gefusilleerden, is very little visited nowadays. Most of the time when I come here to contemplate and shed a few tears amid my comrades, and also to gain strength from their brave spirits, I am alone. Many of the family members and children of those who died or are buried here, have now themselves often passed away.

 

But on occasion there are people visiting, and on one day I was privileged to meet the daughter of one of the resistance martyrs who is buried here. She spoke to me of being a little girl, and seeing the Nazis arrest her father inside their home. She spoke about how they tied his hands behind his back, and yet how bravely he looked at her one last time. - She never saw her father alive again, and she is now in her seventies. - But when she spoke of her father, her voice grew energised and strong. She said she remembered the day of her father's arrest like if it was yesterday. And as she spoke, I could feel it and almost see it, as if I had been there myself.

 

The heroes in these graves are quite alive for me still. I am a religious man, a person of faith, and I believe in the life hereafter. - Many people have been afraid to help me, abandoning me to be murdered by the powerful forces of the American government - people too frightened to dare oppose the deadly US power of global assassination, the vicious US global media slandering of a dissident's reputation - Yet when I walk here at the Enclos des Fusillés - Ereperk der Gefusilleerden, I feel myself amid a powerful throng of comrades, among brave people who understand me, people who know what it is like to be menaced with murder and to look death straight in the eye. - I feel the spirits in these graves support me and sustain me, that they welcome me as one among themselves.

 

It is my privilege now to honour these brave companions of mine, giving their memory some further renown and support. And I have wanted very much to do so, as the Enclos des Fusillés - Ereperk der Gefusilleerden still is in need of expanded documentation on the Web, before some of what can be seen here fades away much further.

 

One of the most powerful aspects of visiting this tree-lined and grassy cemetery and memorial, is that you see on a number of the grave markers, not only names and comments from loved ones, but in some cases actual pictures of these brave people, pictures rendered into sepia-type photos on porcelain. Though efforts were made to make these photographs permanent, the elements and the years and decades have taken their toll. Many of the pictures are now faded, or cracked, or broken, or fallen on the ground from their mountings. In one case I held a cracked porcelain image together with one hand, while taking the photo with the other hand. The years are passing, and I have wanted to document the faces of these brave heroes before they disappear, before time takes a greater toll on this place of sacred honour.

 

You look into the eyes of these brave people, and you see and feel the spirit of true bravery, of genuine resistance of oppression, resistance to the point of death, their hope that sacrificing one's own life in the fight, will yet do some good for others in the world. Look into their eyes, and you see their faces, faces of real people, quite like anyone in some ways, but in other ways very special, with a light in them that carries far beyond their own death - people who yet had the fire of faith in that Greater than mere earthly existence.

 

In this hillside that you see in the photos - the hillside in front of which many of these heroes stood in the moment as they were shot to death - in that hillside is a large memorial marker to the heroes of World War I who died here. On that marker it says:

 

Ici tomberent

sous les balles allemandes

35 héros victimes de leur

attachement à la patrie

 

Hier vielen

onder de duitse kogels

35 helden ten offer

aan hun liefde voor het vaderland

 

Here fell 35 heroes

who offered their lives

for their country

shot by the Germans

 

You'll notice that the 4th name down on the marker is that of Edith Louisa Cavell (1865-1915), with just her initial and last name and the date of her death here, on 12 October 1915:

 

Cavell E. 12-10-1915

 

The banners that you see here, in the colours of red, yellow, and black, are in the three colours of the national flag of Belgium

 

There are 17 rows of graves here at the Enclos des Fusillés - Ereperk der Gefusilleerden, 12 on the upper level closer to the hillside, and then five on the lower level below. Between the upper and lower levels is an obelisk serving as a kind of centre for the memorial as a whole. On the obelisk it says, on one side in Dutch, on the other side in French:

 

Opgericht door de Verbroedering van de Vriendenkringen der Nazikampenen Gevangenissen

XXVe Verjaring

April 1970

 

Erigé par le Fraternelle des Amicales de Camps et Prisons Nazis

XXVe Anniversaire

April 1970

 

In English this would be:

Constructed by the Association of Friends of Those in the Nazi Camps and Prisons

25th Anniversary

April 1970

 

Around this obelisk lay some faded but still visibly grand wreaths, placed here by the highest figures of Belgian public life. One great wreath at the centre, placed here by the King of the Belgians, Albert II, and his wife Paola, whose royal household has very quietly but effectively supplied some of the protection for me in Belgium, that has so far prevented me from being murdered here by foreign powers. - You see the ribbon say simply 'Albert - Paola'.

 

And another large wreath has a ribbon saying 'la Gouvernement - de Regering', from the government of Belgium.

 

Though many of the resistance martyrs buried here, were shot by firing squad right on this spot, a number of these martyrs died in other places, most especially in the Belgian concentration camp at Breendonk (Breendonck), which due to its stone structure is one of the best-preserved Nazi concentration camps. Breendonk can be visited today, about 40 kilometres north of Brussels in the direction of Antwerp, very near the Willebroek train station.

 

Among the graves here, a number are of heroes of the anti-Nazi resistance whose names are unknown: 'Inconnu - Onbekend' say the grave markers in French and in Dutch. In one row, there are six unknowns side-by-side; and then the entire final last row of the Enclos des Fusillés - Ereperk der Gefusilleerden, is all the resting place of unknown heroes, 21 altogether.

 

In any struggle against oppressive government, there are often unknown heroes. - And as I myself am a victim of brutal deceptive media smear campaigns, as well as the US regime ordering search engines to suppress my own websites, I can testify as to how hard the evil powers work, to try to see that those who fight the system, remain unknown, or else smeared and slandered with propaganda and lies.

 

There are perhaps yet other heroes of the World War II resistance, whose anonymous graves somewhere, may yet one day be found. One of the photos here is of a maintenance area by the side, where fresh grave markers are ready, some with crosses, some with a star of David, awaiting use for some other hero whose remains are yet to be discovered.

 

In addition to the photographs on the grave markers, which speak for themselves, a number of the graves are also marked with heartfelt statements by those who loved and honoured them. Most are in French, and with photos where there are such engraved statements, there are transcriptions of what you find, along with a translation.

 

Many of these resistance martyrs to the Nazis who lie here, are of course Jewish. The majority are Christians of Belgium, but a significant proportion of the heroes who lie here, are Jewish resistance martyrs of the Holocaust. And even more than one from the same family - the Livchitz brothers who lie here. Moreover, some of the Christians who are buried here, are of Jewish heritage as well - as I am myself, a unitarian Christian.

 

My own heritage on my mother's side is Jewish, and it was my commitment to honour the memory of relatives and other Jews who died in the Holocaust, that led to my being forced to become a political refugee from the United States. - Back when living in the US, I received a letter threatening the book-burning of the books of this Jewish-heritage writer, and I responded strongly. A few weeks later my freedom to speak and write was banned, and threats to extort and murder me were put in motion. This story has been told in other places (see link to press articles in my profile), but suffice it to say here, that it was my honouring the memory of murdered Jews, which led me to be a Jewish-heritage political refugee today in Brussels.

 

Though I am unitarian Christian by faith, the old Jewish sites of Brussels and Belgium strike deep chords within me, as I very much feel the spirit of the Jews who suffered and died under the kind of racist threats I have also suffered.

 

One of the things I am often-asked, as a Jewish-heritage political refugee, is why the Jewish groups and Jewish leaders, do not say or do more to defend me, against the threats to have me murdered, against the lies and hoaxes spread about me, against the blocking of my own journalism sites from the internet search engines. - For example, in my efforts to stay alive these last few years, I have received much more comfort and assistance and support from brave Muslims, than from the Jewish people who share my own heritage.

 

There are two main reasons for this kind of neglect of someone like myself by Jewish leaders. One is that I am not a political Zionist - I favour peace and justice for all the residents of the ancient holy lands of Palestine. - A second reason, is that there is a sad heritage among Jewish people, to stand by and do nothing while other Jews are attacked by the dominant power of the day. - It was that way in the old pogroms of Eastern Europe, it was that way under the Nazi-era exterminations, and it is that way today regarding the case of the United States. - Since it is the US regime which has been attacking me and forcing me to be a refugee here, Jewish 'leadership' simply does not want to confront the USA. Given that I am a non-Zionist, and a unitarian Christian in faith, well, that settles it as far as Jewish leaders are concerned, and they turn away and say nothing.

 

There are still some brave Jews, however, like one brave Orthodox Jewish physician in America, a friend who has helped me to be able to be here now, supplying these photographs of the Jewish and other martyrs of anti-Nazi resistance.

 

And the Jewish heritage is there in me, and I am glad I honoured the memory of the Holocaust dead, even though it led me into terrible sufferings at the hands of US political figures and the US regime.

 

There is a sense of profound spiritual achievement that I have, as I place on-line this historical record of the martyrs of the Enclos des Fusillés - Ereperk der Gefusilleerden. It is perhaps only by the grace of God that I was able to escape the US alive, from the clutches of the people menacing to illegally jail me and murder me in a US jail cell. - My now being able to honour the memory of my fellow anti-fascist figures in Belgium, who were shot dead by the Nazis of an earlier era, feels to me to be one of the important purposes, for which I was kept alive by divine hands.

 

To visit the Enclos des Fusillés - Ereperk der Gefusilleerden, you can walk about 600 metres from the Diamant 'prémétro' or underground tram stop which includes tram lines 23, 24, and 25. If you wish to get even closer by bus, you can take buses number 12, 21, or 79 the two stops from Diamant to the Colonel Bourg - Kolonel Bourg bus shelter sign. Alternatively, if you are in the EU area, you can take these same buses 12, 21 or 79 directly from the Schuman métro station by the EU's main Berlaymont building. Another route is that bus 80 from the Mérode metro station will also take you directly to the Colonel Bourg - Kolonel Bourg stop. A few tens of metres west of where the bus halts, along the rue Colonel Bourg - Kolonel Bourgstraat, you see the sign directing to the entrance of the Enclos des Fusillés - Ereperk der Gefusilleerden.

 

Storm Lillian did her worse over Thursday night, blowing a right hoolie.

 

Winds were still strong at dawn, but nothing to give much of a thought about, so that when Jools dropped me off at the station, I went into the greasy spoon for a bacon and sausage butty and a brew. And then sat on the low wall to eat and drink, knowing I had half an hour to kill as the train had just left.

 

So I thought.

 

Storm Lillian had, in fact, brought a tree down on the line near Sittingbourne, and a train had hit it, so that al services were backed up, and I wasn't going to get to Canterbury East. But as the name suggests, there is another station in the city, though no direct trains from Dover to Canterbury West now.

 

Instead I caught a train north through Deal and Sandwich to Ramsgate, which was uneventful, if overlong due to the rambling nature of the line north of Richborough.

 

At Ramsgate, having just missed a high speed service, we waited.

 

For half an hour a Charing Cross service was "at Dumpton Park", but never arrived, so that it was the next high speed service we all piled onto.

 

A 15 minute run along the Stour Valley brought me to the city, where half the population with suitcases were waiting to get on.

 

I slipped off, but instead of going straight to the city, I turned left to the Goods Shed, an artisan market to check out whether there was guanciale.

 

They had some, and at half the price in Borough Market, so I made plans that either Jools or I would go back later to buy a hunk at only £2.60/Kg.

 

What I did notice too, was the eatery had just opened up, and were selling bubble and squeak with a variety of toppings. So I found myself ordering a second breakfast of bubble topped with chorizo and scrambled egg, along with the best coffee I have had for a long while.

 

That was better, now to face the naked city!

 

The long, dark and empty days of COVID are behind us, and although the streets were not packed, there were groups following guides, and it felt normal.

 

The reason for being here was the first ever public opening of the Corona Tower and then the chance to climb the 87 steps to the roof, for panoramic views of the city and surrounding downs.

 

Just one tour a day, with limited numbers, so I wanted to make sure my name was on the list. I got to the cathedral at five past ten, and was indeed the first name on the list, though a decision on whether the rooftop visit would go ahead depended on the winds dropping.

 

I went round the cathedral one more time, rattling of a couple of hundred shots, going down the crypt and around the Apse.

 

A short walk away is St Paul Without, which was open. So I went in to take some shots, I think I was there a couple of years back and was recognised in the guise of my Facebook avatar and name.

 

At midday, or just past, I was at the door of the Thomas Backet pub for a swifter. The landlord's two dogs made me feel very welcome.

 

The sun had got out and was warm outside, so I stayed inside for a second beer, and then they put their new house ale on, Troublesome Priest, named after the curse of King John of Thomas Becket. Its a dark best bitter, and very drinkable.

 

Three pints in, I thought I had better stop and go to meet up with Jools. The cathedral called to let me know the tour was on, so all was good.

 

I booked a table at a BBQ place for later, bought Jools a cider as she was parched, whereas I was well hydrated.

 

At quarter to three, I walked back to the cathedral, and was entertained by a choir while I waited. Their voices filled the huge space of the Nave, spinetingling stuff.

 

At half three, I met the guide at the lectern in the Quire, five others joined in to. So, after introductions, we walked to the Chapel at the very east of the Cathedral.

 

The public can look in the chapel, but have never been allowed inside, so this was a rare chance.

 

We swapped stories and news, me pointing out that the guide should really go to Nackington to see the ancient glass there, glass that gives the cathedral a good run for its money with the oldest stained glass in the country.

 

Then, time to climb to to roof of the chapel. An ancient door was unlocked, and beyond, medieval steps, unworn by many feet, so looking almost new, lead up and round.

 

Two glass doors look out onto the Quire, but are left dirty so people don't linger on the stairs to look. So, up and up, round and round, until the steps straighten up and with one last double-height step, we were out on the roof.

 

Not the very top of the cathedral: the roof of the Chancel rose to the west, and the central tower behind that, and in the distance, the two western tower just showed.

 

We look down on the city: a party in the grounds of the posh school nearby, the hustle of the streets and shops, and beyond, ground rose on all sides to the north Downs.

 

For half an hour we lingered and soaked the warm in.

 

Time ran out, so back down. With the first huge step a doosie, but once over that, just round and round, down and down until we were back in the Chancel, with the last visitors of the day looking in surprise as we emerged from the cathedral walls.

 

Jools was in the Thomas Becket, as was my colleague Peter. They were two beers up on me. Or Peter was. Jools would be driving, so she had the one cider.

 

The pub is city centre, but down a side street, so is good, but quieter than it might otherwise be. And their beer is good, which helps, and the food, if you eat there, very good indeed.

 

We talk for an hour, then walk to the smokehouse, which turned out not to be a smokehouse, but a fast food place, opposite the grand entrance to King's School. They di platters for us, and was pretty good, and not too pricey either.

 

Then back to the Thomas Becket for "one last beer", and more chatting.

 

Jools lead me to the car, as my health app ticked over 18,000 steps. I was pooped and ready to go home for a cuppa before bed.

 

The city was just waking up, as bright and beautiful young things tumbled out of cars for a night in the clubs and bars, just beginning their fun just as we were finishing up.

 

Out through Windcheap and onto the A2, a cruise in the gloaming back to Dover.

 

Needless to say, the cats were very pleased/annoyed to see us just after nine. So we fed them, fussed over them. Jools made a brew and I checked my shots, charged the battery ready for Saturday and another fine day out planned.

 

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History of the cathedral

THE ORIGIN of a Christian church on the scite of the present cathedral, is supposed to have taken place as early as the Roman empire in Britain, for the use of the antient faithful and believing soldiers of their garrison here; and that Augustine found such a one standing here, adjoining to king Ethelbert's palace, which was included in the king's gift to him.

 

This supposition is founded on the records of the priory of Christ-church, (fn. 1) concurring with the common opinion of almost all our historians, who tell us of a church in Canterbury, which Augustine found standing in the east part of the city, which he had of king Ethelbert's gift, which after his consecration at Arles, in France, he commended by special dedication to the patronage of our blessed Saviour. (fn. 2)

 

According to others, the foundations only of an old church formerly built by the believing Romans, were left here, on which Augustine erected that, which he afterwards dedicated to out Saviour; (fn. 3) and indeed it is not probable that king Ethelbert should have suffered the unsightly ruins of a Christian church, which, being a Pagan, must have been very obnoxious to him, so close to his palace, and supposing these ruins had been here, would he not have suffered them to be repaired, rather than have obliged his Christian queen to travel daily to such a distance as St. Martin's church, or St. Pancrace's chapel, for the performance of her devotions.

 

Some indeed have conjectured that the church found by St. Augustine, in the east part of the city, was that of St.Martin, truly so situated; and urge in favor of it, that there have not been at any time any remains of British or Roman bricks discovered scattered in or about this church of our Saviour, those infallible, as Mr. Somner stiles them, signs of antiquity, and so generally found in buildings, which have been erected on, or close to the spot where more antient ones have stood. But to proceed, king Ethelbert's donation to Augustine was made in the year 596, who immediately afterwards went over to France, and was consecrated a bishop at Arles, and after his return, as soon as he had sufficiently finished a church here, whether built out of ruins or anew, it matters not, he exercised his episcopal function in the dedication of it, says the register of Christ-church, to the honor of Christ our Saviour; whence it afterwards obtained the name of Christ-church. (fn. 4)

 

From the time of Augustine for the space of upwards of three hundred years, there is not found in any printed or manuscript chronicle, the least mention of the fabric of this church, so that it is probable nothing befell it worthy of being recorded; however it should be mentioned, that during that period the revenues of it were much increased, for in the leiger books of it there are registered more than fifty donations of manors, lands, &c. so large and bountiful, as became the munificence of kings and nobles to confer. (fn. 5)

 

It is supposed, especially as we find no mention made of any thing to the contrary, that the fabric of this church for two hundred years after Augustine's time, met with no considerable molestations; but afterwards, the frequent invasions of the Danes involved both the civil and ecclesiastical state of this country in continual troubles and dangers; in the confusion of which, this church appears to have run into a state of decay; for when Odo was promoted to the archbishopric, in the year 938, the roof of it was in a ruinous condition; age had impaired it, and neglect had made it extremely dangerous; the walls of it were of an uneven height, according as it had been more or less decayed, and the roof of the church seemed ready to fall down on the heads of those underneath. All this the archbishop undertook to repair, and then covered the whole church with lead; to finish which, it took three years, as Osbern tells us, in the life of Odo; (fn. 6) and further, that there was not to be found a church of so large a size, capable of containing so great a multitude of people, and thus, perhaps, it continued without any material change happening to it, till the year 1011; a dismal and fatal year to this church and city; a time of unspeakable confusion and calamities; for in the month of September that year, the Danes, after a siege of twenty days, entered this city by force, burnt the houses, made a lamentable slaughter of the inhabitants, rifled this church, and then set it on fire, insomuch, that the lead with which archbishop Odo had covered it, being melted, ran down on those who were underneath. The sull story of this calamity is given by Osbern, in the life of archbishop Odo, an abridgement of which the reader will find below. (fn. 7)

 

The church now lay in ruins, without a roof, the bare walls only standing, and in this desolate condition it remained as long as the fury of the Danes prevailed, who after they had burnt the church, carried away archbishop Alphage with them, kept him in prison seven months, and then put him to death, in the year 1012, the year after which Living, or Livingus, succeeded him as archbishop, though it was rather in his calamities than in his seat of dignity, for he too was chained up by the Danes in a loathsome dungeon for seven months, before he was set free, but he so sensibly felt the deplorable state of this country, which he foresaw was every day growing worse and worse, that by a voluntary exile, he withdrew himself out of the nation, to find some solitary retirement, where he might bewail those desolations of his country, to which he was not able to bring any relief, but by his continual prayers. (fn. 8) He just outlived this storm, returned into England, and before he died saw peace and quientness restored to this land by king Canute, who gaining to himself the sole sovereignty over the nation, made it his first business to repair the injuries which had been done to the churches and monasteries in this kingdom, by his father's and his own wars. (fn. 9)

 

As for this church, archbishop Ægelnoth, who presided over it from the year 1020 to the year 1038, began and finished the repair, or rather the rebuilding of it, assisted in it by the royal munificence of the king, (fn. 10) who in 1023 presented his crown of gold to this church, and restored to it the port of Sandwich, with its liberties. (fn. 11) Notwithstanding this, in less than forty years afterwards, when Lanfranc soon after the Norman conquest came to the see, he found this church reduced almost to nothing by fire, and dilapidations; for Eadmer says, it had been consumed by a third conflagration, prior to the year of his advancement to it, in which fire almost all the antient records of the privileges of it had perished. (fn. 12)

 

The same writer has given us a description of this old church, as it was before Lanfranc came to the see; by which we learn, that at the east end there was an altar adjoining to the wall of the church, of rough unhewn stone, cemented with mortar, erected by archbishop Odo, for a repository of the body of Wilfrid, archbishop of York, which Odo had translated from Rippon hither, giving it here the highest place; at a convenient distance from this, westward, there was another altar, dedicated to Christ our Saviour, at which divine service was daily celebrated. In this altar was inclosed the head of St. Swithin, with many other relics, which archbishop Alphage brought with him from Winchester. Passing from this altar westward, many steps led down to the choir and nave, which were both even, or upon the same level. At the bottom of the steps, there was a passage into the undercroft, under all the east part of the church. (fn. 13) At the east end of which, was an altar, in which was inclosed, according to old tradition, the head of St. Furseus. From hence by a winding passage, at the west end of it, was the tomb of St. Dunstan, (fn. 14) but separated from the undercroft by a strong stone wall; over the tomb was erected a monument, pyramid wife, and at the head of it an altar, (fn. 15) for the mattin service. Between these steps, or passage into the undercroft and the nave, was the choir, (fn. 16) which was separated from the nave by a fair and decent partition, to keep off the crowds of people that usually were in the body of the church, so that the singing of the chanters in the choir might not be disturbed. About the middle of the length of the nave, were two towers or steeples, built without the walls; one on the south, and the other on the north side. In the former was the altar of St. Gregory, where was an entrance into the church by the south door, and where law controversies and pleas concerning secular matters were exercised. (fn. 17) In the latter, or north tower, was a passage for the monks into the church, from the monastery; here were the cloysters, where the novices were instructed in their religious rules and offices, and where the monks conversed together. In this tower was the altar of St. Martin. At the west end of the church was a chapel, dedicated to the blessed Virgin Mary, to which there was an ascent by steps, and at the east end of it an altar, dedicated to her, in which was inclosed the head of St. Astroburta the Virgin; and at the western part of it was the archbishop's pontifical chair, made of large stones, compacted together with mortar; a fair piece of work, and placed at a convenient distance from the altar, close to the wall of the church. (fn. 18)

 

To return now to archbishop Lanfranc, who was sent for from Normandy in 1073, being the fourth year of the Conqueror's reign, to fill this see, a time, when a man of a noble spirit, equal to the laborious task he was to undertake, was wanting especially for this church; and that he was such, the several great works which were performed by him, were incontestable proofs, as well as of his great and generous mind. At the first sight of the ruinous condition of this church, says the historian, the archbishop was struck with astonishment, and almost despaired of seeing that and the monastery re edified; but his care and perseverance raised both in all its parts anew, and that in a novel and more magnificent kind and form of structure, than had been hardly in any place before made use of in this kingdom, which made it a precedent and pattern to succeeding structures of this kind; (fn. 19) and new monasteries and churches were built after the example of it; for it should be observed, that before the coming of the Normans most of the churches and monasteries in this kingdom were of wood; (all the monasteries in my realm, says king Edgar, in his charter to the abbey of Malmesbury, dated anno 974, to the outward sight are nothing but worm-eaten and rotten timber and boards) but after the Norman conquest, such timber fabrics grew out of use, and gave place to stone buildings raised upon arches; a form of structure introduced into general use by that nation, and in these parts surnished with stone from Caen, in Normandy. (fn. 20) After this fashion archbishop Lanfranc rebuilt the whole church from the foundation, with the palace and monastery, the wall which encompassed the court, and all the offices belonging to the monastery within the wall, finishing the whole nearly within the compass of seven years; (fn. 21) besides which, he furnished the church with ornaments and rich vestments; after which, the whole being perfected, he altered the name of it, by a dedication of it to the Holy Trinity; whereas, before it was called the church of our Saviour, or Christ-church, and from the above time it bore (as by Domesday book appears) the name of the church of the Holy Trinity; this new church being built on the same spot on which the antient one stood, though on a far different model.

 

After Lanfranc's death, archbishop Anselm succeeded in the year 1093, to the see of Canterbury, and must be esteemed a principal benefactor to this church; for though his time was perplexed with a continued series of troubles, of which both banishment and poverty made no small part, which in a great measure prevented him from bestowing that cost on his church, which he would otherwise have done, yet it was through his patronage and protection, and through his care and persuasions, that the fabric of it, begun and perfected by his predecessor, became enlarged and rose to still greater splendor. (fn. 22)

 

In order to carry this forward, upon the vacancy of the priory, he constituted Ernulph and Conrad, the first in 1104, the latter in 1108, priors of this church; to whose care, being men of generous and noble minds, and of singular skill in these matters, he, during his troubles, not only committed the management of this work, but of all his other concerns during his absence.

 

Probably archbishop Anselm, on being recalled from banishment on king Henry's accession to the throne, had pulled down that part of the church built by Lanfranc, from the great tower in the middle of it to the east end, intending to rebuild it upon a still larger and more magnificent plan; when being borne down by the king's displeasure, he intrusted prior Ernulph with the work, who raised up the building with such splendor, says Malmesbury, that the like was not to be seen in all England; (fn. 23) but the short time Ernulph continued in this office did not permit him to see his undertaking finished. (fn. 24) This was left to his successor Conrad, who, as the obituary of Christ church informs us, by his great industry, magnificently perfected the choir, which his predecessor had left unfinished, (fn. 25) adorning it with curious pictures, and enriching it with many precious ornaments. (fn. 26)

 

This great undertaking was not entirely compleated at the death of archbishop Anselm, which happened in 1109, anno 9 Henry I. nor indeed for the space of five years afterwards, during which the see of Canterbury continued vacant; when being finished, in honour of its builder, and on account of its more than ordinary beauty, it gained the name of the glorious choir of Conrad. (fn. 27)

 

After the see of Canterbury had continued thus vacant for five years, Ralph, or as some call him, Rodulph, bishop of Rochester, was translated to it in the year 1114, at whose coming to it, the church was dedicated anew to the Holy Trinity, the name which had been before given to it by Lanfranc. (fn. 28) The only particular description we have of this church when thus finished, is from Gervas, the monk of this monastery, and that proves imperfect, as to the choir of Lanfranc, which had been taken down soon after his death; (fn. 29) the following is his account of the nave, or western part of it below the choir, being that which had been erected by archbishop Lanfranc, as has been before mentioned. From him we learn, that the west end, where the chapel of the Virgin Mary stood before, was now adorned with two stately towers, on the top of which were gilded pinnacles. The nave or body was supported by eight pair of pillars. At the east end of the nave, on the north side, was an oratory, dedicated in honor to the blessed Virgin, in lieu, I suppose, of the chapel, that had in the former church been dedicated to her at the west end. Between the nave and the choir there was built a great tower or steeple, as it were in the centre of the whole fabric; (fn. 30) under this tower was erected the altar of the Holy Cross; over a partition, which separated this tower from the nave, a beam was laid across from one side to the other of the church; upon the middle of this beam was fixed a great cross, between the images of the Virgin Mary and St. John, and between two cherubims. The pinnacle on the top of this tower, was a gilded cherub, and hence it was called the angel steeple; a name it is frequently called by at this day. (fn. 31)

 

This great tower had on each side a cross isle, called the north and south wings, which were uniform, of the same model and dimensions; each of them had a strong pillar in the middle for a support to the roof, and each of them had two doors or passages, by which an entrance was open to the east parts of the church. At one of these doors there was a descent by a few steps into the undercroft; at the other, there was an ascent by many steps into the upper parts of the church, that is, the choir, and the isles on each side of it. Near every one of these doors or passages, an altar was erected; at the upper door in the south wing, there was an altar in honour of All Saints; and at the lower door there was one of St. Michael; and before this altar on the south side was buried archbishop Fleologild; and on the north side, the holy Virgin Siburgis, whom St. Dunstan highly admired for her sanctity. In the north isle, by the upper door, was the altar of St. Blaze; and by the lower door, that of St. Benedict. In this wing had been interred four archbishops, Adelm and Ceolnoth, behind the altar, and Egelnoth and Wlfelm before it. At the entrance into this wing, Rodulph and his successor William Corboil, both archbishops, were buried. (fn. 32)

 

Hence, he continues, we go up by some steps into the great tower, and before us there is a door and steps leading down into the south wing, and on the right hand a pair of folding doors, with stairs going down into the nave of the church; but without turning to any of these, let us ascend eastward, till by several more steps we come to the west end of Conrad's choir; being now at the entrance of the choir, Gervas tells us, that he neither saw the choir built by Lanfranc, nor found it described by any one; that Eadmer had made mention of it, without giving any account of it, as he had done of the old church, the reason of which appears to be, that Lanfranc's choir did not long survive its founder, being pulled down as before-mentioned, by archbishop Anselm; so that it could not stand more than twenty years; therefore the want of a particular description of it will appear no great defect in the history of this church, especially as the deficiency is here supplied by Gervas's full relation of the new choir of Conrad, built instead of it; of which, whoever desires to know the whole architecture and model observed in the fabric, the order, number, height and form of the pillars and windows, may know the whole of it from him. The roof of it, he tells us, (fn. 33) was beautified with curious paintings representing heaven; (fn. 34) in several respects it was agreeable to the present choir, the stalls were large and framed of carved wood. In the middle of it, there hung a gilded crown, on which were placed four and twenty tapers of wax. From the choir an ascent of three steps led to the presbiterium, or place for the presbiters; here, he says, it would be proper to stop a little and take notice of the high altar, which was dedicated to the name of CHRIST. It was placed between two other altars, the one of St. Dunstan, the other of St. Alphage; at the east corners of the high altar were fixed two pillars of wood, beautified with silver and gold; upon these pillars was placed a beam, adorned with gold, which reached across the church, upon it there were placed the glory, (fn. 35) the images of St. Dunstan and St. Alphage, and seven chests or coffers overlaid with gold, full of the relics of many saints. Between those pillars was a cross gilded all over, and upon the upper beam of the cross were set sixty bright crystals.

 

Beyond this, by an ascent of eight steps towards the east, behind the altar, was the archiepiscopal throne, which Gervas calls the patriarchal chair, made of one stone; in this chair, according to the custom of the church, the archbishop used to sit, upon principal festivals, in his pontifical ornaments, whilst the solemn offices of religion were celebrated, until the consecration of the host, when he came down to the high altar, and there performed the solemnity of consecration. Still further, eastward, behind the patriarchal chair, (fn. 36) was a chapel in the front of the whole church, in which was an altar, dedicated to the Holy Trinity; behind which were laid the bones of two archbishops, Odo of Canterbury, and Wilfrid of York; by this chapel on the south side near the wall of the church, was laid the body of archbishop Lanfranc, and on the north side, the body of archbishop Theobald. Here it is to be observed, that under the whole east part of the church, from the angel steeple, there was an undercrost or crypt, (fn. 37) in which were several altars, chapels and sepulchres; under the chapel of the Trinity before-mentioned, were two altars, on the south side, the altar of St. Augustine, the apostle of the English nation, by which archbishop Athelred was interred. On the north side was the altar of St. John Baptist, by which was laid the body of archbishop Eadsin; under the high altar was the chapel and altar of the blessed Virgin Mary, to whom the whole undercroft was dedicated.

 

To return now, he continues, to the place where the bresbyterium and choir meet, where on each side there was a cross isle (as was to be seen in his time) which might be called the upper south and north wings; on the east side of each of these wings were two half circular recesses or nooks in the wall, arched over after the form of porticoes. Each of them had an altar, and there was the like number of altars under them in the crost. In the north wing, the north portico had the altar of St. Martin, by which were interred the bodies of two archbishops, Wlfred on the right, and Living on the left hand; under it in the croft, was the altar of St. Mary Magdalen. The other portico in this wing, had the altar of St. Stephen, and by it were buried two archbishops, Athelard on the left hand, and Cuthbert on the right; in the croft under it, was the altar of St. Nicholas. In the south wing, the north portico had the altar of St. John the Evangelist, and by it the bodies of Æthelgar and Aluric, archbishops, were laid. In the croft under it was the altar of St. Paulinus, by which the body of archbishop Siricius was interred. In the south portico was the altar of St. Gregory, by which were laid the corps of the two archbishops Bregwin and Plegmund. In the croft under it was the altar of St. Owen, archbishop of Roan, and underneath in the croft, not far from it the altar of St. Catherine.

 

Passing from these cross isles eastward there were two towers, one on the north, the other on the south side of the church. In the tower on the north side was the altar of St. Andrew, which gave name to the tower; under it, in the croft, was the altar of the Holy Innocents; the tower on the south side had the altar of St. Peter and St. Paul, behind which the body of St. Anselm was interred, which afterwards gave name both to the altar and tower (fn. 38) (now called St. Anselm's). The wings or isles on each side of the choir had nothing in particular to be taken notice of.— Thus far Gervas, from whose description we in particular learn, where several of the bodies of the old archbishops were deposited, and probably the ashes of some of them remain in the same places to this day.

 

As this building, deservedly called the glorious choir of Conrad, was a magnificent work, so the undertaking of it at that time will appear almost beyond example, especially when the several circumstances of it are considered; but that it was carried forward at the archbishop's cost, exceeds all belief. It was in the discouraging reign of king William Rufus, a prince notorious in the records of history, for all manner of sacrilegious rapine, that archbishop Anselm was promoted to this see; when he found the lands and revenues of this church so miserably wasted and spoiled, that there was hardly enough left for his bare subsistence; who, in the first years that he sat in the archiepiscopal chair, struggled with poverty, wants and continual vexations through the king's displeasure, (fn. 39) and whose three next years were spent in banishment, during all which time he borrowed money for his present maintenance; who being called home by king Henry I. at his coming to the crown, laboured to pay the debts he had contracted during the time of his banishment, and instead of enjoying that tranquility and ease he hoped for, was, within two years afterwards, again sent into banishment upon a fresh displeasure conceived against him by the king, who then seized upon all the revenues of the archbishopric, (fn. 40) which he retained in his own hands for no less than four years.

 

Under these hard circumstances, it would have been surprizing indeed, that the archbishop should have been able to carry on so great a work, and yet we are told it, as a truth, by the testimonies of history; but this must surely be understood with the interpretation of his having been the patron, protector and encourager, rather than the builder of this work, which he entrusted to the care and management of the priors Ernulph and Conrad, and sanctioned their employing, as Lanfranc had done before, the revenues and stock of the church to this use. (fn. 41)

 

In this state as above-mentioned, without any thing material happening to it, this church continued till about the year 1130, anno 30 Henry I. when it seems to have suffered some damage by a fire; (fn. 42) but how much, there is no record left to inform us; however it could not be of any great account, for it was sufficiently repaired, and that mostly at the cost of archbishop Corboil, who then sat in the chair of this see, (fn. 43) before the 4th of May that year, on which day, being Rogation Sunday, the bishops performed the dedication of it with great splendor and magnificence, such, says Gervas, col. 1664, as had not been heard of since the dedication of the temple of Solomon; the king, the queen, David, king of Scots, all the archbishops, and the nobility of both kingdoms being present at it, when this church's former name was restored again, being henceforward commonly called Christ-church. (fn. 44)

 

Among the manuscripts of Trinity college library, in Cambridge, in a very curious triple psalter of St. Jerome, in Latin, written by the monk Eadwyn, whose picture is at the beginning of it, is a plan or drawing made by him, being an attempt towards a representation of this church and monastery, as they stood between the years 1130 and 1174; which makes it probable, that he was one of the monks of it, and the more so, as the drawing has not any kind of relation to the plalter or sacred hymns contained in the manuscript.

 

His plan, if so it may be called, for it is neither such, nor an upright, nor a prospect, and yet something of all together; but notwithstanding this rudeness of the draftsman, it shews very plain that it was intended for this church and priory, and gives us a very clear knowledge, more than we have been able to learn from any description we have besides, of what both were at the above period of time. (fn. 45)

 

Forty-four years after this dedication, on the 5th of September, anno 1174, being the 20th year of king Henry II.'s reign, a fire happened, which consumed great part of this stately edifice, namely, the whole choir, from the angel steeple to the east end of the church, together with the prior's lodgings, the chapel of the Virgin Mary, the infirmary, and some other offices belonging to the monastery; but the angel steeple, the lower cross isles, and the nave appear to have received no material injury from the flames. (fn. 46) The narrative of this accident is told by Gervas, the monk of Canterbury, so often quoted before, who was an eye witness of this calamity, as follows:

 

Three small houses in the city near the old gate of the monastery took fire by accident, a strong south wind carried the flakes of fire to the top of the church, and lodged them between the joints of the lead, driving them to the timbers under it; this kindled a fire there, which was not discerned till the melted lead gave a free passage for the flames to appear above the church, and the wind gaining by this means a further power of increasing them, drove them inwardly, insomuch that the danger became immediately past all possibility of relief. The timber of the roof being all of it on fire, fell down into the choir, where the stalls of the manks, made of large pieces of carved wood, afforded plenty of fuel to the flames, and great part of the stone work, through the vehement heat of the fire, was so weakened, as to be brought to irreparable ruin, and besides the fabric itself, the many rich ornaments in the church were devoured by the flames.

 

The choir being thus laid in ashes, the monks removed from amidst the ruins, the bodies of the two saints, whom they called patrons of the church, the archbishops Dunstan and Alphage, and deposited them by the altar of the great cross, in the nave of the church; (fn. 47) and from this time they celebrated the daily religious offices in the oratory of the blessed Virgin Mary in the nave, and continued to do so for more than five years, when the choir being re edified, they returned to it again. (fn. 48)

 

Upon this destruction of the church, the prior and convent, without any delay, consulted on the most speedy and effectual method of rebuilding it, resolving to finish it in such a manner, as should surpass all the former choirs of it, as well in beauty as size and magnificence. To effect this, they sent for the most skilful architects that could be found either in France or England. These surveyed the walls and pillars, which remained standing, but they found great part of them so weakened by the fire, that they could no ways be built upon with any safety; and it was accordingly resolved, that such of them should be taken down; a whole year was spent in doing this, and in providing materials for the new building, for which they sent abroad for the best stone that could be procured; Gervas has given a large account, (fn. 49) how far this work advanced year by year; what methods and rules of architecture were observed, and other particulars relating to the rebuilding of this church; all which the curious reader may consult at his leisure; it will be sufficient to observe here, that the new building was larger in height and length, and more beautiful in every respect, than the choir of Conrad; for the roof was considerably advanced above what it was before, and was arched over with stone; whereas before it was composed of timber and boards. The capitals of the pillars were now beautified with different sculptures of carvework; whereas, they were before plain, and six pillars more were added than there were before. The former choir had but one triforium, or inner gallery, but now there were two made round it, and one in each side isle and three in the cross isles; before, there were no marble pillars, but such were now added to it in abundance. In forwarding this great work, the monks had spent eight years, when they could proceed no further for want of money; but a fresh supply coming in from the offerings at St. Thomas's tomb, so much more than was necessary for perfecting the repair they were engaged in, as encouraged them to set about a more grand design, which was to pull down the eastern extremity of the church, with the small chapel of the Holy Trinity adjoining to it, and to erect upon a stately undercroft, a most magnificent one instead of it, equally lofty with the roof of the church, and making a part of it, which the former one did not, except by a door into it; but this new chapel, which was dedicated likewise to the Holy Trinity, was not finished till some time after the rest of the church; at the east end of this chapel another handsome one, though small, was afterwards erected at the extremity of the whole building, since called Becket's crown, on purpose for an altar and the reception of some part of his relics; (fn. 50) further mention of which will be made hereafter.

 

The eastern parts of this church, as Mr. Gostling observes, have the appearance of much greater antiquity than what is generally allowed to them; and indeed if we examine the outside walls and the cross wings on each side of the choir, it will appear, that the whole of them was not rebuilt at the time the choir was, and that great part of them was suffered to remain, though altered, added to, and adapted as far as could be, to the new building erected at that time; the traces of several circular windows and other openings, which were then stopped up, removed, or altered, still appearing on the walls both of the isles and the cross wings, through the white-wash with which they are covered; and on the south side of the south isle, the vaulting of the roof as well as the triforium, which could not be contrived so as to be adjusted to the places of the upper windows, plainly shew it. To which may be added, that the base or foot of one of the westernmost large pillars of the choir on the north side, is strengthened with a strong iron band round it, by which it should seem to have been one of those pillars which had been weakened by the fire, but was judged of sufficient firmness, with this precaution, to remain for the use of the new fabric.

 

The outside of this part of the church is a corroborating proof of what has been mentioned above, as well in the method, as in the ornaments of the building.— The outside of it towards the south, from St. Michael's chapel eastward, is adorned with a range of small pillars, about six inches diameter, and about three feet high, some with santastic shasts and capitals, others with plain ones; these support little arches, which intersect each other; and this chain or girdle of pillars is continued round the small tower, the eastern cross isle and the chapel of St. Anselm, to the buildings added in honour of the Holy Trinity, and St. Thomas Becket, where they leave off. The casing of St. Michael's chapel has none of them, but the chapel of the Virgin Mary, answering to it on the north side of the church, not being fitted to the wall, shews some of them behind it; which seems as if they had been continued before, quite round the eastern parts of the church.

 

These pillars, which rise from about the level of the pavement, within the walls above them, are remarkably plain and bare of ornaments; but the tower above mentioned and its opposite, as soon as they rise clear of the building, are enriched with stories of this colonade, one above another, up to the platform from whence their spires rise; and the remains of the two larger towers eastward, called St. Anselm's, and that answering to it on the north side of the church, called St. Andrew's are decorated much after the same manner, as high as they remain at present.

 

At the time of the before-mentioned fire, which so fatally destroyed the upper part of this church, the undercrost, with the vaulting over it, seems to have remained entire, and unhurt by it.

 

The vaulting of the undercrost, on which the floor of the choir and eastern parts of the church is raised, is supported by pillars, whose capitals are as various and fantastical as those of the smaller ones described before, and so are their shafts, some being round, others canted, twisted, or carved, so that hardly any two of them are alike, except such as are quite plain.

 

These, I suppose, may be concluded to be of the same age, and if buildings in the same stile may be conjectured to be so from thence, the antiquity of this part of the church may be judged, though historians have left us in the dark in relation to it.

 

In Leland's Collectanea, there is an account and description of a vault under the chancel of the antient church of St. Peter, in Oxford, called Grymbald's crypt, being allowed by all, to have been built by him; (fn. 51) Grymbald was one of those great and accomplished men, whom king Alfred invited into England about the year 885, to assist him in restoring Christianity, learning and the liberal arts. (fn. 52) Those who compare the vaults or undercrost of the church of Canterbury, with the description and prints given of Grymbald's crypt, (fn. 53) will easily perceive, that two buildings could hardly have been erected more strongly resembling each other, except that this at Canterbury is larger, and more pro fusely decorated with variety of fancied ornaments, the shafts of several of the pillars here being twisted, or otherwise varied, and many of the captials exactly in the same grotesque taste as those in Grymbald's crypt. (fn. 54) Hence it may be supposed, that those whom archbishop Lanfranc employed as architects and designers of his building at Canterbury, took their model of it, at least of this part of it, from that crypt, and this undercrost now remaining is the same, as was originally built by him, as far eastward, as to that part which begins under the chapel of the Holy Trinity, where it appears to be of a later date, erected at the same time as the chapel. The part built by Lanfranc continues at this time as firm and entire, as it was at the very building of it, though upwards of seven hundred years old. (fn. 55)

 

But to return to the new building; though the church was not compleatly finished till the end of the year 1184, yet it was so far advanced towards it, that, in 1180, on April 19, being Easter eve, (fn. 56) the archbishop, prior and monks entered the new choir, with a solemn procession, singing Te Deum, for their happy return to it. Three days before which they had privately, by night, carried the bodies of St. Dunstan and St. Alphage to the places prepared for them near the high altar. The body likewise of queen Edive (which after the fire had been removed from the north cross isle, where it lay before, under a stately gilded shrine) to the altar of the great cross, was taken up, carried into the vestry, and thence to the altar of St. Martin, where it was placed under the coffin of archbishop Livinge. In the month of July following the altar of the Holy Trinity was demolished, and the bodies of those archbishops, which had been laid in that part of the church, were removed to other places. Odo's body was laid under St. Dunstan's and Wilfrid's under St. Alphage's; Lanfranc's was deposited nigh the altar of St. Martin, and Theobald's at that of the blessed Virgin, in the nave of the church, (fn. 57) under a marble tomb; and soon afterwards the two archbishops, on the right and left hand of archbishop Becket in the undercrost, were taken up and placed under the altar of St. Mary there. (fn. 58)

 

After a warning so terrible, as had lately been given, it seemed most necessary to provide against the danger of fire for the time to come; the flames, which had so lately destroyed a considerable part of the church and monastery, were caused by some small houses, which had taken fire at a small distance from the church.— There still remained some other houses near it, which belonged to the abbot and convent of St. Augustine; for these the monks of Christ-church created, by an exchange, which could not be effected till the king interposed, and by his royal authority, in a manner, compelled the abbot and convent to a composition for this purpose, which was dated in the year 1177, that was three years after the late fire of this church. (fn. 59)

 

These houses were immediately pulled down, and it proved a providential and an effectual means of preserving the church from the like calamity; for in the year 1180, on May 22, this new choir, being not then compleated, though it had been used the month be fore, as has been already mentioned, there happened a fire in the city, which burnt down many houses, and the flames bent their course towards the church, which was again in great danger; but the houses near it being taken away, the fire was stopped, and the church escaped being burnt again. (fn. 60)

 

Although there is no mention of a new dedication of the church at this time, yet the change made in the name of it has been thought by some to imply a formal solemnity of this kind, as it appears to have been from henceforth usually called the church of St. Thomas the Martyr, and to have continued so for above 350 years afterwards.

 

New names to churches, it is true. have been usually attended by formal consecrations of them; and had there been any such solemnity here, undoubtedly the same would not have passed by unnoticed by every historian, the circumstance of it must have been notorious, and the magnificence equal at least to the other dedications of this church, which have been constantly mentioned by them; but here was no need of any such ceremony, for although the general voice then burst forth to honour this church with the name of St. Thomas, the universal object of praise and adoration, then stiled the glorious martyr, yet it reached no further, for the name it had received at the former dedication, notwithstanding this common appellation of it, still remained in reality, and it still retained invariably in all records and writings, the name of Christ church only, as appears by many such remaining among the archives of the dean and chapter; and though on the seal of this church, which was changed about this time; the counter side of it had a representation of Becket's martyrdom, yet on the front of it was continued that of the church, and round it an inscription with the former name of Christ church; which seal remained in force till the dissolution of the priory.

 

It may not be improper to mention here some transactions, worthy of observation, relating to this favorite saint, which passed from the time of his being murdered, to that of his translation to the splendid shrine prepared for his relics.

 

Archbishop Thomas Becket was barbarously murdered in this church on Dec. 29, 1170, being the 16th year of king Henry II. and his body was privately buried towards the east end of the undercrost. The monks tell us, that about the Easter following, miracles began to be wrought by him, first at his tomb, then in the undercrost, and in every part of the whole fabric of the church; afterwards throughout England, and lastly, throughout the rest of the world. (fn. 61) The same of these miracles procured him the honour of a formal canonization from pope Alexander III. whose bull for that purpose is dated March 13, in the year 1172. (fn. 62) This declaration of the pope was soon known in all places, and the reports of his miracles were every where sounded abroad. (fn. 63)

 

Hereupon crowds of zealots, led on by a phrenzy of devotion, hastened to kneel at his tomb. In 1177, Philip, earl of Flanders, came hither for that purpose, when king Henry met and had a conference with him at Canterbury. (fn. 64) In June 1178, king Henry returning from Normandy, visited the sepulchre of this new saint; and in July following, William, archbishop of Rhemes, came from France, with a large retinue, to perform his vows to St. Thomas of Canterbury, where the king met him and received him honourably. In the year 1179, Lewis, king of France, came into England; before which neither he nor any of his predecessors had ever set foot in this kingdom. (fn. 65) He landed at Dover, where king Henry waited his arrival, and on August 23, the two kings came to Canterbury, with a great train of nobility of both nations, and were received with due honour and great joy, by the archbishop, with his com-provincial bishops, and the prior and the whole convent. (fn. 66)

 

King Lewis came in the manner and habit of a pilgrim, and was conducted to the tomb of St. Thomas by a solemn procession; he there offered his cup of gold and a royal precious stone, (fn. 67) and gave the convent a yearly rent for ever, of a hundred muids of wine, to be paid by himself and his successors; which grant was confirmed by his royal charter, under his seal, and delivered next day to the convent; (fn. 68) after he had staid here two, (fn. 69) or as others say, three days, (fn. 70) during which the oblations of gold and silver made were so great, that the relation of them almost exceeded credibility. (fn. 71) In 1181, king Henry, in his return from Normandy, again paid his devotions at this tomb. These visits were the early fruits of the adoration of the new sainted martyr, and these royal examples of kings and great persons were followed by multitudes, who crowded to present with full hands their oblations at his tomb.— Hence the convent was enabled to carry forward the building of the new choir, and they applied all this vast income to the fabric of the church, as the present case instantly required, for which they had the leave and consent of the archbishop, confirmed by the bulls of several succeeding popes. (fn. 72)

 

¶From the liberal oblations of these royal and noble personages at the tomb of St. Thomas, the expences of rebuilding the choir appear to have been in a great measure supplied, nor did their devotion and offerings to the new saint, after it was compleated, any ways abate, but, on the contrary, they daily increased; for in the year 1184, Philip, archbishop of Cologne, and Philip, earl of Flanders, came together to pay their vows at this tomb, and were met here by king Henry, who gave them an invitation to London. (fn. 73) In 1194, John, archbishop of Lions; in the year afterwards, John, archbishop of York; and in the year 1199, king John, performed their devotions at the foot of this tomb. (fn. 74) King Richard I. likewise, on his release from captivity in Germany, landing on the 30th of March at Sandwich, proceeded from thence, as an humble stranger on foot, towards Canterbury, to return his grateful thanks to God and St. Thomas for his release. (fn. 75) All these by name, with many nobles and multitudes of others, of all sorts and descriptions, visited the saint with humble adoration and rich oblations, whilst his body lay in the undercrost. In the mean time the chapel and altar at the upper part of the east end of the church, which had been formerly consecrated to the Holy Trinity, were demolished, and again prepared with great splendor, for the reception of this saint, who being now placed there, implanted his name not only on the chapel and altar, but on the whole church, which was from thenceforth known only by that of the church of St. Thomas the martyr.

  

On July 7, anno 1220, the remains of St. Thomas were translated from his tomb to his new shrine, with the greatest solemnity and rejoicings. Pandulph, the pope's legate, the archbishops of Canterbury and Rheims, and many bishops and abbots, carried the coffin on their shoulders, and placed it on the new shrine, and the king graced these solemnities with his royal presence. (fn. 76) The archbishop of Canterbury provided forage along all the road, between London and Canterbury, for the horses of all such as should come to them, and he caused several pipes and conduits to run with wine in different parts of the city. This, with the other expences arising during the time, was so great, that he left a debt on the see, which archbishop Boniface, his fourth successor in it, was hardly enabled to discharge.

 

¶The saint being now placed in his new repository, became the vain object of adoration to the deluded people, and afterwards numbers of licences were granted to strangers by the king, to visit this shrine. (fn. 77) The titles of glorious, of saint and martyr, were among those given to him; (fn. 78) such veneration had all people for his relics, that the religious of several cathedral churches and monasteries, used all their endeavours to obtain some of them, and thought themselves happy and rich in the possession of the smallest portion of them. (fn. 79) Besides this, there were erected and dedicated to his honour, many churches, chapels, altars and hospitals in different places, both in this kingdom and abroad. (fn. 80) Thus this saint, even whilst he lay in his obscure tomb in the undercroft, brought such large and constant supplies of money, as enabled the monks to finish this beautiful choir, and the eastern parts of the church; and when he was translated to the most exalted and honourable place in it, a still larger abundance of gain filled their coffers, which continued as a plentiful supply to them, from year to year, to the time of the reformation, and the final abolition of the priory itself.

 

www.british-history.ac.uk/survey-kent/vol11/pp306-383

 

The 'Park of Honour of Those Who Were Shot'

 

Memorial and graves of resistance heroes and martyrs - brave Jews, brave Christians, dissidents, anti-fascists, socialists, rebels, samizdat journalists and organisers - those who dared to question and fight oppression, and the evil Powers That Be.

 

Here you see the faces of my brothers, my own dear family, my partners in fighting sheer political evil - resting in their graves here, in perhaps the most poignant place in all of Brussels, Belgium. Here lie those in Belgium who were shot fighting the Nazis of the 1940s - as I myself have nearly been killed fighting the more recent fascists, some of the 'new Nazis' of the 21st century.

 

Shortly after I arrived in Brussels as a political refugee from the US, under threat of murder by far-right political figures, this is one of the first places I visited. I came here to weep some tears amid the companionship of my anti-fascist comrades, who also looked death in the eye as they tried to speak and act for what is right.

 

The camera used here, and the chance to make these photos, are gifts of the brave dissident US Jewish physician, Dr Moshe 'Moss' David Posner, who risked and gambled his own life, to support me and help keep me alive in the face of threats by neo-Nazi assassins.

 

These are photos from the daily life of writer and political refugee from the US, Dr Les (Leslie) Sachs - photos documenting my new beloved home city of Brussels, Belgium, my life among the people and Kingdom who have given me safety in the face of the threats to destroy me. Brussels has a noble history of providing a safe haven to other dissident refugee writers, such as Victor Hugo, Karl Marx, Charles Baudelaire, and Alexandre Dumas, and I shall forever be grateful that Brussels and Belgium have helped to protect my own life as well.

 

(To read about the efforts to silence me and my journalism, the attacks on me, the smears and the threats, see the website by European journalists "About Les Sachs" linked in my Flickr profile, and press articles such as "Two EU Writers Under Threat of Murder: Roberto Saviano and Dr Les Sachs".)

 

This extremely moving memorial and gravesite, is known locally as the Enclos des Fusillés - Ereperk der Gefusillerden (Brussels is bi-lingual French- and Dutch-speaking, so place names are given in both languages here.) - In English, the name is perhaps best rendered as the "Park of Honour of Those Who Were Shot".

 

The Enclos des Fusillés - Ereperk der Gefusilleerden includes many martyrs of the Belgian resistance of World War II, being both their gravesite and also the place where many of them were shot to death by a Nazi firing squad. - And it is also a memorial and the place of death, of other heroic figures who were shot to death in the previous German occupation of Belgium during World War I. One heroine from the First World War who was shot by the Germans and is now commemorated here, is the famous British nurse Edith Cavell.

 

The reason that this was a convenient place of execution by firing squad, is that it was originally part of a Belgian military training area and rifle range that existed here once upon a time, and you still see here the tall hillside that served as an earthen 'backstop' to safely absorb high-powered rifle bullets. The hillside was thus ready-made for the German commandants who occupied Brussels in both wars, to carry out their firing-squad executions.

 

Nowadays, the Enclos des Fusillés - Ereperk der Gefusilleerden appears quite 'central' in urban Brussels, as it lies in the Schaerbeek - Schaarbeek commune, directly in the path from the EU institution area toward the roads that lead to the airport, and very near to the 90-metre high VRT-RTBF communications tower that has long been a major Brussels landmark.

 

The Enclos des Fusillés - Ereperk der Gefusilleerden is walking distance from the eastern Brussels 'prémétro', which is a grouping of tram lines that run underground for several stops on both the eastern and western sides of the Brussels city centre, supplementing the regular métro underground system with a similarly high frequency of service and also underground. If you continue along the prémétro lines south from the Diamant stop which is near the Enclos des Fusillés - Ereperk der Gefusilleerden, you shortly arrive at the elaborate 19th-century military barracks buildings which once housed the soldiers who used the rifle range and parade grounds, which later become the place of martyrdom for members of the anti-Nazi resistance.

 

This is a place of great emotion for me personally, because the resistance martyrs who lie in these graves - a number of them socialists, journalists and with Jewish-heritage, critics of corruption just like myself - are my comrades in my own ordeal. I barely escaped alive out of the USA, nearly murdered by neo-Nazi-linked thugs, who themselves spoke favourably of Hitler as they moved toward killing me, as well as trying to ban my ability to write and speak.

 

It is sad that this place, Enclos des Fusillés - Ereperk der Gefusilleerden, is very little visited nowadays. Most of the time when I come here to contemplate and shed a few tears amid my comrades, and also to gain strength from their brave spirits, I am alone. Many of the family members and children of those who died or are buried here, have now themselves often passed away.

 

But on occasion there are people visiting, and on one day I was privileged to meet the daughter of one of the resistance martyrs who is buried here. She spoke to me of being a little girl, and seeing the Nazis arrest her father inside their home. She spoke about how they tied his hands behind his back, and yet how bravely he looked at her one last time. - She never saw her father alive again, and she is now in her seventies. - But when she spoke of her father, her voice grew energised and strong. She said she remembered the day of her father's arrest like if it was yesterday. And as she spoke, I could feel it and almost see it, as if I had been there myself.

 

The heroes in these graves are quite alive for me still. I am a religious man, a person of faith, and I believe in the life hereafter. - Many people have been afraid to help me, abandoning me to be murdered by the powerful forces of the American government - people too frightened to dare oppose the deadly US power of global assassination, the vicious US global media slandering of a dissident's reputation - Yet when I walk here at the Enclos des Fusillés - Ereperk der Gefusilleerden, I feel myself amid a powerful throng of comrades, among brave people who understand me, people who know what it is like to be menaced with murder and to look death straight in the eye. - I feel the spirits in these graves support me and sustain me, that they welcome me as one among themselves.

 

It is my privilege now to honour these brave companions of mine, giving their memory some further renown and support. And I have wanted very much to do so, as the Enclos des Fusillés - Ereperk der Gefusilleerden still is in need of expanded documentation on the Web, before some of what can be seen here fades away much further.

 

One of the most powerful aspects of visiting this tree-lined and grassy cemetery and memorial, is that you see on a number of the grave markers, not only names and comments from loved ones, but in some cases actual pictures of these brave people, pictures rendered into sepia-type photos on porcelain. Though efforts were made to make these photographs permanent, the elements and the years and decades have taken their toll. Many of the pictures are now faded, or cracked, or broken, or fallen on the ground from their mountings. In one case I held a cracked porcelain image together with one hand, while taking the photo with the other hand. The years are passing, and I have wanted to document the faces of these brave heroes before they disappear, before time takes a greater toll on this place of sacred honour.

 

You look into the eyes of these brave people, and you see and feel the spirit of true bravery, of genuine resistance of oppression, resistance to the point of death, their hope that sacrificing one's own life in the fight, will yet do some good for others in the world. Look into their eyes, and you see their faces, faces of real people, quite like anyone in some ways, but in other ways very special, with a light in them that carries far beyond their own death - people who yet had the fire of faith in that Greater than mere earthly existence.

 

In this hillside that you see in the photos - the hillside in front of which many of these heroes stood in the moment as they were shot to death - in that hillside is a large memorial marker to the heroes of World War I who died here. On that marker it says:

 

Ici tomberent

sous les balles allemandes

35 héros victimes de leur

attachement à la patrie

 

Hier vielen

onder de duitse kogels

35 helden ten offer

aan hun liefde voor het vaderland

 

Here fell 35 heroes

who offered their lives

for their country

shot by the Germans

 

You'll notice that the 4th name down on the marker is that of Edith Louisa Cavell (1865-1915), with just her initial and last name and the date of her death here, on 12 October 1915:

 

Cavell E. 12-10-1915

 

The banners that you see here, in the colours of red, yellow, and black, are in the three colours of the national flag of Belgium

 

There are 17 rows of graves here at the Enclos des Fusillés - Ereperk der Gefusilleerden, 12 on the upper level closer to the hillside, and then five on the lower level below. Between the upper and lower levels is an obelisk serving as a kind of centre for the memorial as a whole. On the obelisk it says, on one side in Dutch, on the other side in French:

 

Opgericht door de Verbroedering van de Vriendenkringen der Nazikampenen Gevangenissen

XXVe Verjaring

April 1970

 

Erigé par le Fraternelle des Amicales de Camps et Prisons Nazis

XXVe Anniversaire

April 1970

 

In English this would be:

Constructed by the Association of Friends of Those in the Nazi Camps and Prisons

25th Anniversary

April 1970

 

Around this obelisk lay some faded but still visibly grand wreaths, placed here by the highest figures of Belgian public life. One great wreath at the centre, placed here by the King of the Belgians, Albert II, and his wife Paola, whose royal household has very quietly but effectively supplied some of the protection for me in Belgium, that has so far prevented me from being murdered here by foreign powers. - You see the ribbon say simply 'Albert - Paola'.

 

And another large wreath has a ribbon saying 'la Gouvernement - de Regering', from the government of Belgium.

 

Though many of the resistance martyrs buried here, were shot by firing squad right on this spot, a number of these martyrs died in other places, most especially in the Belgian concentration camp at Breendonk (Breendonck), which due to its stone structure is one of the best-preserved Nazi concentration camps. Breendonk can be visited today, about 40 kilometres north of Brussels in the direction of Antwerp, very near the Willebroek train station.

 

Among the graves here, a number are of heroes of the anti-Nazi resistance whose names are unknown: 'Inconnu - Onbekend' say the grave markers in French and in Dutch. In one row, there are six unknowns side-by-side; and then the entire final last row of the Enclos des Fusillés - Ereperk der Gefusilleerden, is all the resting place of unknown heroes, 21 altogether.

 

In any struggle against oppressive government, there are often unknown heroes. - And as I myself am a victim of brutal deceptive media smear campaigns, as well as the US regime ordering search engines to suppress my own websites, I can testify as to how hard the evil powers work, to try to see that those who fight the system, remain unknown, or else smeared and slandered with propaganda and lies.

 

There are perhaps yet other heroes of the World War II resistance, whose anonymous graves somewhere, may yet one day be found. One of the photos here is of a maintenance area by the side, where fresh grave markers are ready, some with crosses, some with a star of David, awaiting use for some other hero whose remains are yet to be discovered.

 

In addition to the photographs on the grave markers, which speak for themselves, a number of the graves are also marked with heartfelt statements by those who loved and honoured them. Most are in French, and with photos where there are such engraved statements, there are transcriptions of what you find, along with a translation.

 

Many of these resistance martyrs to the Nazis who lie here, are of course Jewish. The majority are Christians of Belgium, but a significant proportion of the heroes who lie here, are Jewish resistance martyrs of the Holocaust. And even more than one from the same family - the Livchitz brothers who lie here. Moreover, some of the Christians who are buried here, are of Jewish heritage as well - as I am myself, a unitarian Christian.

 

My own heritage on my mother's side is Jewish, and it was my commitment to honour the memory of relatives and other Jews who died in the Holocaust, that led to my being forced to become a political refugee from the United States. - Back when living in the US, I received a letter threatening the book-burning of the books of this Jewish-heritage writer, and I responded strongly. A few weeks later my freedom to speak and write was banned, and threats to extort and murder me were put in motion. This story has been told in other places (see link to press articles in my profile), but suffice it to say here, that it was my honouring the memory of murdered Jews, which led me to be a Jewish-heritage political refugee today in Brussels.

 

Though I am unitarian Christian by faith, the old Jewish sites of Brussels and Belgium strike deep chords within me, as I very much feel the spirit of the Jews who suffered and died under the kind of racist threats I have also suffered.

 

One of the things I am often-asked, as a Jewish-heritage political refugee, is why the Jewish groups and Jewish leaders, do not say or do more to defend me, against the threats to have me murdered, against the lies and hoaxes spread about me, against the blocking of my own journalism sites from the internet search engines. - For example, in my efforts to stay alive these last few years, I have received much more comfort and assistance and support from brave Muslims, than from the Jewish people who share my own heritage.

 

There are two main reasons for this kind of neglect of someone like myself by Jewish leaders. One is that I am not a political Zionist - I favour peace and justice for all the residents of the ancient holy lands of Palestine. - A second reason, is that there is a sad heritage among Jewish people, to stand by and do nothing while other Jews are attacked by the dominant power of the day. - It was that way in the old pogroms of Eastern Europe, it was that way under the Nazi-era exterminations, and it is that way today regarding the case of the United States. - Since it is the US regime which has been attacking me and forcing me to be a refugee here, Jewish 'leadership' simply does not want to confront the USA. Given that I am a non-Zionist, and a unitarian Christian in faith, well, that settles it as far as Jewish leaders are concerned, and they turn away and say nothing.

 

There are still some brave Jews, however, like one brave Orthodox Jewish physician in America, a friend who has helped me to be able to be here now, supplying these photographs of the Jewish and other martyrs of anti-Nazi resistance.

 

And the Jewish heritage is there in me, and I am glad I honoured the memory of the Holocaust dead, even though it led me into terrible sufferings at the hands of US political figures and the US regime.

 

There is a sense of profound spiritual achievement that I have, as I place on-line this historical record of the martyrs of the Enclos des Fusillés - Ereperk der Gefusilleerden. It is perhaps only by the grace of God that I was able to escape the US alive, from the clutches of the people menacing to illegally jail me and murder me in a US jail cell. - My now being able to honour the memory of my fellow anti-fascist figures in Belgium, who were shot dead by the Nazis of an earlier era, feels to me to be one of the important purposes, for which I was kept alive by divine hands.

 

To visit the Enclos des Fusillés - Ereperk der Gefusilleerden, you can walk about 600 metres from the Diamant 'prémétro' or underground tram stop which includes tram lines 23, 24, and 25. If you wish to get even closer by bus, you can take buses number 12, 21, or 79 the two stops from Diamant to the Colonel Bourg - Kolonel Bourg bus shelter sign. Alternatively, if you are in the EU area, you can take these same buses 12, 21 or 79 directly from the Schuman métro station by the EU's main Berlaymont building. Another route is that bus 80 from the Mérode metro station will also take you directly to the Colonel Bourg - Kolonel Bourg stop. A few tens of metres west of where the bus halts, along the rue Colonel Bourg - Kolonel Bourgstraat, you see the sign directing to the entrance of the Enclos des Fusillés - Ereperk der Gefusilleerden.

 

It will not come as a surprise to find that it is cold this time of the year here.

 

Cold when the wind blows, and colder when the sun shines. At least in winter.

 

We lay in bed until half seven, then too our time to have showers, get dressed and go down for breakfast, where there was chaos as folks lined up for a free table.

 

Once we go one, we filled with the usual from a cold buffet, and washed down with plenty of coffee.

 

I put on my new walking shoes, fitted the cleats/crampons, picked up the camera and we went out, walking down the main street towards what I thought was the centre.

 

All the while walking into the teeth of a fresh cold wind that was going to get only stronger through the day.

 

My knee is still not happy, but that joins my back and right shoulder making complaints, so I make the best of it, and we walk on.

 

To the harbour where we find lots of work repairing the quayside, so lots of fencing, so we turn back towards the opera house and some shelter from the wind.

 

There was little shelter.

 

I took shots of the modern building, then we turned back, knowing that we had a tail wind at least some of the way, even if the buildings and the way they funnelled the wind made this not always true.

 

Back on the main shopping street, I saw to the right Rainbow Street, and the cathedral at the top, so I set off while Jools went to check on the car.

 

Bright sunshine gave way to heavy snow showers and squally winds, so strong that it ripped the glasses from my face, so after chasing after them, I took shelter inside the building.

 

After taking shots, we braved it back outside, and on the way back to the hotel, kind of mocking us, the sun came out briefly.

 

But the wind was increasing, so instead of going to a café to have lunch, we went back to our room and had fresh brews and the pack of biscuits we brought from England.

 

And then the 100mph rush of the trip meant we were all snoozy, so we went to bed for an hour. Or three.

 

Snow had come down quite hard, but not settled much, so for dinner, we took a slither down to a bar themed on the film, The Big Lebowski for beers n burgers.

 

We got a table with fine views of projection screens, one showing Dazed and Confused, and then The Big Lebowski while the other had the France v Ireland six nations game.

 

The burgers were gooey and greasy, but good, and the beer cold. I also had one of over 20 different white Russians, another homage to the film.

 

Before finally heading back to the room to watch the second half of the game while sipping Irish whiskey and eating peanut butter M&Ms.

 

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Hallgrímskirkja (Icelandic pronunciation: [ˈhatl̥ˌkrimsˌcʰɪr̥ca], Church of Hallgrímur) is a Lutheran (Church of Iceland) parish church in Reykjavík, Iceland. At 74.5 metres (244 ft) tall, it is the largest church in Iceland and among the tallest structures in the country.[1] Known for its distinctively curved spire and side wings, it has been described as having become an important symbol for Iceland's national identity since its completion in 1986.[2] The church is named after the Icelandic poet and cleric Hallgrímur Pétursson (1614–1674), author of the Passion Hymns.

 

Situated on the hilltop Skólavörðuholt [ˈskouːlaˌvœrðʏˌhɔl̥t] near the centre of Reykjavík, the church is one of the city's best-known landmarks and is visible throughout the city. State Architect Guðjón Samúelsson's design of the church was commissioned in 1937. He is said to have designed it to resemble the trap rocks, mountains and glaciers of Iceland's landscape,[4][5] in particular its columnar basalt "organ pipe" formations (such as those at Svartifoss).[2] The design is similar in style to the expressionist architecture of Grundtvig's Church of Copenhagen, Denmark, completed in 1940, which has been described as a likely influence, alongside the expressionist Kirche am Hohenzollernplatz in Berlin, Germany (completed in 1933).[2]

 

Architecturally, Hallgrímskirkja consists of three parts: The tower with the distinctly curved side wings which house service facilities, a nave in more traditional architecture, and a sanctuary at the other end of the nave, whose cylindrical shape has been described as evoking Viking war helmets.[2] Hallgrímskirkja also has a 244 ft (74.37 meters) dome.[2]

 

Inside the church you can light a candle for a dead family member for 100 ISK (0,6913 USD).

 

Hallgrímskirkja is best described as a piece of Expressionist architecture because of its tower-like exterior, its rejection of traditional styles and its dynamic design.[6][2] It was heavily influenced by another building, Grundtvigskirken.[2] Like Hallgrímskirkja, Grundtvigskirken, has an organ-like appearance.[2]

 

It took 41 years to build the church:[7] construction started in 1945 and ended in 1986, but the landmark tower was completed long before the whole church was finished. The crypt beneath the choir was consecrated in 1948, the steeple and wings were completed in 1974,[5] and the nave was consecrated in 1986.[1] At the time of construction, the building was criticized as too old-fashioned and as a blend of different architectural styles.[8] The church was originally intended to be less tall, but the leaders of the Church of Iceland wanted a large spire to outshine Landakotskirkja (Landakot's Church), which was the cathedral of the Catholic Church in Iceland.[8]

 

The interior is 1,676 square metres (18,040 sq ft).[citation needed]

 

The church has a carillon of bells at the top, that ring each hour.

 

The church houses two large pipe organs. The first, a Rieger-Kloss organ was installed in 1946.[9] It was moved to the South Wing when it opened and a new organ was built.[9] The next pipe organ was commissioned from Frobenius in 1985.[9] Soon after, in 1988 the church council decided that the Frobenius pipe organ wasn't big enough and commissioned another from the German organ builder Johannes Klais of Bonn.[9] It has electronic action; the pipes are remote from the four manuals and pedal console. There are 102 ranks, 72 stops and 5275 pipes.[1] It is 15 metres (49 ft) tall and weighs 25 metric tons (25 long tons; 28 short tons). Its construction was finished in December 1992.

 

Einar Jónsson donated the statue of Jesus to the church in 1948, which stands right next to the entrance to the nave. Jesus receives the Holy Spirit after being baptized in the Jordan.

 

The church is also used as an observation tower. An observer can take a lift up to the viewing deck and view Reykjavík and the surrounding mountains.[10]

 

The statue of explorer Leif Erikson (c.970 – c.1020) by Alexander Stirling Calder in front of the church predates its construction. It was a gift from the United States in honor of the 1930 Althing Millennial Festival, commemorating the 1000th anniversary of the convening of Iceland's parliament at Þingvellir in 930 AD.[5]

 

en.wikipedia.org/wiki/Hallgr%C3%ADmskirkja

The Assumption of Mary

 

[caption id="attachment_674" align="alignright" width="150" caption="The Assumption of Mary"][/caption]

Every year on 15 August, Catholics celebrate the Assumption of Mother Mary to Heaven.

 

If you are like me and pray the Rosary often, you may have many questions popping up in your mind while meditating on the last two decades of the Glorious Mysteries. Here are some questions that emerge quite often and I think the possible answers...

 

1. The Assumption of Mary - When

 

Catholic doctrine and popular believe state that Mother Mary was assumed into Heaven after her death. Which means she was assumed alive but after death. Now the question is, how long after her death was she assumed into Heaven. Obviously not immediately but after a few hours because her body wasn't even wrapped up when her body was found to be missing.

 

 

 

2. The Assumption of Mary - How fast

 

As no one saw her assumption, there were no witnesses compared to the Apostles who witnessed Jesus' Ascension into Heaven. There are biblical commentaries that say that when Jesus ascended into Heaven, the Apostles had a glimpse of Heaven and that's why they continued starring into space and the angels had to get them to get to work on Earth. In order for them to see Heaven, Jesus' Ascension had to be quite slow.

 

Since Mary's Assumption had no witnesses, I believe she was assumed much faster as there no need to show Heaven to anyone. Of course I don't think it was at super sonic speed as that would have been undignified.

 

 

 

3. The Assumption of Mary - Was she conscious

 

In the image above and all images of Mother Mary's Assumption show he looking up towards Heaven and her eyes are open. We also see similar pictures of Jesus' Ascension. This means that she was resurrected before being assumed into Heaven vertically. I saw the animated version of the Beauty and the Beast from about 10 years ago and in one scene, we see the Beast is raised up in mid air when the spell is broken but he's in a supine position because he's unconscious.

 

Therefore, Mother Mary was very conscious and aware of what was happening while being assumed, hence she was looking up in anticipation of her re-union with Jesus.

 

4. The Assumption of Mary - The scene in Heaven

 

I always wonder what the scene was like in Heaven the moment Mary appeared there. Heaven must have erupted into loud jubilation with millions of high fives going around and shouts of joy and possibly some angels and saints ribbing Joseph as well. :) This scene reminds me of the scene in Episode 4 of Star Wars after Luke Skywalker and Hans Solo received their medals.

 

5. The Assumption of Mary - When was the Coronation

 

In some countries, the feast of the Coronation of Mary is celebrated on 22 August. It's also called the feast of the Qeenship of Mary. But in reality, do you think Heaven would have waited for a few days for the coronation?

 

No I bet, it took place instantlly upon Mary's arrival.

 

6. The Assumption of Mary - Who crowned her

 

For many years the image in mind was that Mary was crowned as Queen by the Father. But over the last few months, I've had this nagging feeling that it was the Father, Son and Holy Spirit who performed the task together. It makes more sense that all Three of Them were jointly involved because One was crowning His most beloved creature, the Other was crowning His mother and the final One was crowning His spouse.

 

One day while praying the rosary at Church before Sunday vigil Mass, such an image was flashed onto the screen and I took that as confirmation of my suspicions.

 

 

 

Do you have you own questions and answers about the Assumption of Mary - post them here.

 

www.cagnz.org/christian-harmony-service-of-God.html

 

By Ma Hui, Germany

 

As we all know, only if we serve God with one heart and mind can we obtain the guidance of the Holy Spirit, and can the church’s work be blessed by God. For the Lord Jesus told us, “That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven” (Mat 18:19).

 

But when we coordinate our service, Satan tries to disrupt it all the time. It always uses our corruption and rebelliousness to carry out its cunning schemes of disturbing and undermining God’s work and to prevent God’s will from being done. On the surface, Christians’ coordination in service looks to be a matter between the people involved. But in the spiritual world, it is actually a battle. If we do not understand the truth, we will not be able to see through Satan’s schemes, and we will often be used by it and be afflicted and mocked by it. Then we will become guarded with other people, and will attack and undermine one another. In the end, we will become arch-enemies with our colleagues and incapable of fulfilling our duties with one mind. Unknowingly, we will have fallen for Satan’s schemes and dismantled the work of the church.

 

Because we are often not able to see through Satan’s schemes, and have corrupt satanic dispositions, we often cannot be of one mind with our brothers and sisters and coordinate with them to serve the Lord. Sometimes when we have different opinions, ideas or understandings from our colleagues, being dominated by our arrogant nature we always insist that our colleagues listen to us, with the result that we all hold to our own opinions. Friction and estrangement are created, and our tempers flare up, getting obsessed with right and wrong. Sometimes when our colleagues and we are different in caliber and talents, we belittle those whose caliber is inferior to ours. We blow our own trumpet and go our own way, which causes problems for the church. Sometimes when what our colleagues do hurts our dignity or affects our personal interests, we are no longer as tolerant and patient as before, but attack or hurt them to protect our own interests, which result in the church’s work getting stuck.

 

If we have these problems coordinating with others, will our service be approved by God? Philippians chapter 2 verse 2 says: “Fulfill you my joy, that you be like minded, having the same love, being of one accord, of one mind.” Amos chapter 3 verse 3 says: “Can two walk together, except they be agreed?” If we are of one heart and mind with our colleagues, we can receive God’s work and approval. However, if we are not in agreement, we cannot walk together, and it will be difficult for us to let God’s will be carried out in us. Therefore, this type of service isn’t approved by God.

 

So, what principles should we Christians grasp to help us coordinate harmoniously with others?

 

Christian Harmony in the Service of God

 

Firstly, we should obey the guidance of the Holy Spirit and the principles of truth and not be willful or be restrained by other people.

It is normal to have different opinions from others concerning the problems arising in the church’s work, because the circumstances of our upbringing, the environment we live in and education we get are different. If we always demand that others listen to us, or use our status to put others down, then we are not acting in accordance with saintly propriety. If we want to serve God in a way that meets His intentions, we should seek the principles of truth rather than just listening to what people say. We shouldn’t follow the ways of others or our way, nor be constrained by position, power, knowledge, or reputation. We should seek God’s words and submit to the authority of His words. Just as the Lord Jesus said, “Have faith in God” (Mark 11:22). When our co-workers, colleagues, pastors or elders ask us to do some things that are not compatible with the Lord Jesus’ words, we should not obey them but should submit to the words of the Lord Jesus. If what they say conforms to the Lord’s words, then we should put ourselves aside and obey what comes from God.

 

Image Source: Daily Devotionals

 

Source from: Our Daily Devotionals

OK PAL / SPLENDOR / YEAR ONE ONE UFO / FOUNTAINS / STEVE MCQUEEN / ECHOES OF MINE / OUTRO / GO! / TIME WIND / MIDNIGHT CITY / AFTER THE GOLD RUSH / WALKING DOWN THE LINE / UP TO ME / SEVEN DAYS / SERIES OF DREAMS / TANGLED UP IN BLUE / ISIS / EVERY GRAIN OF SAND / JOKERMAN / SONG TO THE SIREN / SONG OF THE STARS / CHILDREN OF THE SUN / SONG OF THE SUN / RED MONEY / NEW CAREER IN A NEW TOWN / STATION TO STATION / SPEED OF LIFE / WHAT IN THE WORLD / SOUND AND VISION / BE MY WIFE / OUR HOUSE / CARRY ON / TIME AFTER TIME / EVERYBODY I LOVE YOU / FASHION / REBEL REBEL / LOVING THE ALIEN / SCARY MONSTERS / LOOK BACK IN ANGER / MODERN LOVE / UNDERGROUND / AS THE WORLD FALLS DOWN / NEVER LET ME DOWN / WITHIN YOU / THIS IS NOT AMERICA / TIME WILL CRAWL / MIRAGE / THE WEEPING SONG / GOD IS IN THE HOUSE / UP! / YOU APPEARING / HIGHWAY OF ENDLESS DREAMS / INDIAN SUMMER / AMERICA IS WAITING / TAKING TIGER MOUNTAIN / MIRACLE OF LOVE / IDENTITY / WHEN SHE BREATHES / RHYTHM SECTION SYMMETRICAL ANGELIC LUMINOUS PSYCHEDELIC ULTRA DETAILED MOEBIUS WATERCOLOR ENHANCED SUPER BLUE ELECTRIC SOUND VISION ++ RAINBOW CASTLE IMAGINATION STATION NEXUS GATEWAY COSMIC OCEAN STAR ISLAND DREAM WORLD TREE LIBRARY LABYRINTH LEGENDARY GLASS SPIDER / TIME WILL CRAWL NEVERENDING STORY UP TO ME LOVING THE ALIEN DREAM MIDNIGHT CITY TELEVISION EVERYTHING IN ITS RIGHT PLACE PYRAMID SONG KARMA POLICE LEAVING MEANING SOME NEW THINGS SUN RAINBOW RISING DARK TOUCH OF GRAY I KNOW YOU RIDER LOGOS THRU METAMORPHIC ROCKS TYGER LONDON UNDERWATER SUNLIGHT RIDE ON RAY SILVER CROSSES SUPERNATURAL POWER PLANT DRAGON SACRED HEART LAST OMKARA LINE MAGICAL MYSTERY TOUR MOTHER OF PEARL #TEMPLEBLUE #THERHYTHMSECTIONTN #INTERDIMENSIONAL #PLANETS #NORTHERNEXPOSURE #GREATESTTHING #WORLDTOUR #BELLEANDSEBASTIAN #LAKESHOREDRIVE #LORELEI #COMEINTOMYSLEEP #THEDREAMISALWAYSTHESAME #SPIDERANDI #STICKERS RHYTHM SECTION GATLINBURG #SEVEN #MOUNTAINSCAPE #SPIRALLIBRARIANS #ARCHITECT #NUMENERA #THATSTHEWAY #POSTMODERN #MOON SMOKYMOUNTAINS EVERYTHINGINITSRIGHTPLACE #TOBEKIND #INTERDIMENSIONAL #CLINTEASTWOOD #GREEK #IMMIGRANTSONG #FADETOBLACK #STAR #SINGLE #POSTERITY #CERTAINRATIO ⭐ #JIGSAW #VIEWS #INTODUST #GLOBAL #PRINCESOFTHEUNIVERSE #FAERY #SYSTEM #MIRACLEOFLOVE #ATLANTIS REALMSOFWONDER #MASKSOFGOD #RECORDSHOPPING #WHATISLIFE #WALKINGONSUNSHINE LABYRINTH #TELEVISIONRULESTHENATION #MAGICK #DRAGONPEOPLE #TRUE #BLUE #WINDONWATER #MIRROR #FEELINGCALLEDLOVE #KILLER #STEVIENICKS #SEASONSOFTHEDEAD #BREAKTHROUGHS DARKCITY #TOME #EASY #BEING #LANA #ARTENSEMBLEOFCHICAGO #CLOUDBUSTING #HAS #BETTER #GUARDIANSOFTHEGALAXY #RECORDSHOPS #IMAGERY #EDDIEVEDDER #CONTEMPLATION #OCEANLIFE #BACKGROUND #BARRIER #THECLASH #SAFE #DEEPEST #FLYT PLACE #GUARDINGTHEMULTIVERSE #SING #ASIA #MUTUAL #STATIONUSA #LEDZEPPELIN #DEMOCRACY #LIBRARY #AQUATICSUNFLOWER #BEYONDTHEINVISIBLE #UNDERPRESSURE #NEWSENSATIONS #MOUNTAIN MALL #HORNS #ANDJUSTICEFORALL #FANTASYKINGDOM #PLANTS #WINDOWCITY #TNMOUNTAINMALL #RELIGIONTRANSPORTATION #GALLEONSHIP #RECORDSGATLINBURG #COMPLEX #JUBILEE #KABBALA ALCHEMY #PRISM #TIMEWIND #INTELLIGENCE #LIVING #HEADS #VIBRATION #ZEUS #WHATS #BLUEJEAN #SHIRTSHOPS #SPIRALMANDALATURTLE #COSMICFANTASY #SHELTERFROMTHESTORM #DOORWAYOFTIME #JOETHELION #AMERICAN #COLLABORATIVE #LETSSTICKTOGETHER #RIVEROFDREAMS #PRICES #CONSCIOUSNESSREFUGE #MATTED EMERALD #DEEPER #WUTHERINGHEIGHTS #BLUE #LETSGOCRAZY #STARMAN #LIBRARYIMAGINARY #INTERGALACTIC #MACHINE #REFMAN #COLORIST #SMOKYMOUNTAINSTRONG #SKY #SONSOFTHESILENTAGE #FANTASYLIBRARY #DESTINY #WATERSPIRIT #SUPERCLUSTERRAINBOW #LUSH #BRIGHTDRAGON #NEWSENSATION #SENSE #ASGARDIANS #UNCERTAINTY #OSBOURNEMUSICLOVERS #STAIR #BODY #MAIL #OKPAL #HOLYIMAGINATION #ELYSIAN #IMAGINATIONLIBRARIAN #ANGELIC #MEATPUPPETS #SPACEYOURFACE #FINDING #STAROCEAN #OMAN #EMERALD #ELYSIANFIELDS #UKRAINE #LIFESTATION #FRIEDRICH #PEACEEARTH #MIRROROFWATER #EXISTENCE #PLANAR #INNBETWEENWORLDS #EMBRACED #3THERHYTHMSECTION78DREAMREALMEXPLORATION #SEPIA #TAROT #ROOMS #VERSION #WUTANG 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www.holyspiritspeaks.org/what-kind-of-book-is-the-bible

“The things recorded in the Old Testament are Jehovah’s work in Israel, and that which is recorded in the New Testament is the work of Jesus during the Age of Grace; they document the work done by God in two different ages. The Old Testament documents the work of God during the Age of Law, and thus the Old Testament is a historical book, while the New Testament is the product of the work of the Age of Grace. When the new work began, these books became out of date—and thus, the New Testament is also a historical book. Of course, the New Testament is not as systematic as the Old Testament, nor does it record as many things.”

 

from “Concerning the Bible (1)” in The Word Appears in the Flesh

MIRAGE / THE WEEPING SONG / GOD IS IN THE HOUSE / UP! / YOU APPEARING / HIGHWAY OF ENDLESS DREAMS / INDIAN SUMMER / AMERICA IS WAITING / TAKING TIGER MOUNTAIN / MIRACLE OF LOVE / IDENTITY / WHEN SHE BREATHES / RHYTHM SECTION SYMMETRICAL ANGELIC LUMINOUS PSYCHEDELIC ULTRA DETAILED MOEBIUS WATERCOLOR ENHANCED SUPER BLUE ELECTRIC SOUND VISION ++ RAINBOW CASTLE IMAGINATION STATION NEXUS GATEWAY COSMIC OCEAN STAR ISLAND DREAM WORLD TREE LIBRARY LABYRINTH LEGENDARY GLASS SPIDER / TIME WILL CRAWL NEVERENDING STORY UP TO ME LOVING THE ALIEN DREAM MIDNIGHT CITY TELEVISION EVERYTHING IN ITS RIGHT PLACE PYRAMID SONG KARMA POLICE LEAVING MEANING SOME NEW THINGS SUN RAINBOW RISING DARK TOUCH OF GRAY I KNOW YOU RIDER LOGOS THRU METAMORPHIC ROCKS TYGER LONDON UNDERWATER SUNLIGHT RIDE ON RAY SILVER CROSSES SUPERNATURAL POWER PLANT DRAGON SACRED HEART LAST OMKARA LINE MAGICAL MYSTERY TOUR MOTHER OF PEARL #TEMPLEBLUE #THERHYTHMSECTIONTN #INTERDIMENSIONAL #PLANETS #NORTHERNEXPOSURE #GREATESTTHING 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#INNINDIGOMOEBIUS #SUNLANDICTWINS #CHILDRENOFTHESUN #RAINBOWISLAND #PITCHTHEBABY #CHRISTIANWOMAN #YGGDRASIL #ENERGY FIRE #WHITEWALLS #AMAZING #GOLDENYEARS #LP #AURORA #KUANYIN #LOVEWILLSAVEYOU #ALLSIZES #TOUROFLIFE DREAMDREAM #EXCELLENTCONDITION #ALLALONE #BOWIE #ONE

IN THE VIBRANT DREAMLANDS A NEXUS OF INTERCONNECTED DREAMSCAPES THE GRAND NEXUS STANDS AS A RADIANT HUB OF MULTIVERSAL KNOWLEDGE AND MAGIC. ELARA THE DREAMWEAVER A YOUNG GIFTED GUARDIAN OF THE NETWORK EMBARKS ON A QUEST TO RESTORE BALANCE TO THIS ETHEREAL REALM AND UNCOVER HER OWN HIDDEN POWERS.

 

WITHIN THE GRAND NEXUS A MAJESTIC LIBRARY INTERTWINED WITH THE TREE OF LIFE HOUSES AN INFINITE COLLECTION OF KNOWLEDGE DREAMS AND STORIES FROM ACROSS ALL EXI

OUR HOUSE / CARRY ON / TIME AFTER TIME / EVERYBODY I LOVE YOU / FASHION / REBEL REBEL / LOVING THE ALIEN / SCARY MONSTERS / LOOK BACK IN ANGER / MODERN LOVE / UNDERGROUND / AS THE WORLD FALLS DOWN / NEVER LET ME DOWN / WITHIN YOU / THIS IS NOT AMERICA / TIME WILL CRAWL / MIRAGE / THE WEEPING SONG / GOD IS IN THE HOUSE / UP! / YOU APPEARING / HIGHWAY OF ENDLESS DREAMS / INDIAN SUMMER / AMERICA IS WAITING / TAKING TIGER MOUNTAIN / MIRACLE OF LOVE / IDENTITY / WHEN SHE BREATHES / RHYTHM SECTION SYMMETRICAL ANGELIC LUMINOUS PSYCHEDELIC ULTRA DETAILED MOEBIUS WATERCOLOR ENHANCED SUPER BLUE ELECTRIC SOUND VISION ++ RAINBOW CASTLE IMAGINATION STATION NEXUS GATEWAY COSMIC OCEAN STAR ISLAND DREAM WORLD TREE LIBRARY LABYRINTH LEGENDARY GLASS SPIDER / TIME WILL CRAWL NEVERENDING STORY UP TO ME LOVING THE ALIEN DREAM MIDNIGHT CITY TELEVISION EVERYTHING IN ITS RIGHT PLACE PYRAMID SONG KARMA POLICE LEAVING MEANING SOME NEW THINGS SUN RAINBOW RISING DARK TOUCH OF GRAY I KNOW YOU RIDER LOGOS THRU METAMORPHIC ROCKS TYGER LONDON UNDERWATER SUNLIGHT RIDE ON RAY SILVER CROSSES SUPERNATURAL POWER PLANT DRAGON SACRED HEART LAST OMKARA LINE MAGICAL MYSTERY TOUR MOTHER OF PEARL #TEMPLEBLUE #THERHYTHMSECTIONTN #INTERDIMENSIONAL #PLANETS #NORTHERNEXPOSURE #GREATESTTHING #WORLDTOUR #BELLEANDSEBASTIAN #LAKESHOREDRIVE #LORELEI #COMEINTOMYSLEEP #THEDREAMISALWAYSTHESAME #SPIDERANDI #STICKERS RHYTHM SECTION GATLINBURG #SEVEN #MOUNTAINSCAPE #SPIRALLIBRARIANS #ARCHITECT #NUMENERA #THATSTHEWAY #POSTMODERN #MOON SMOKYMOUNTAINS EVERYTHINGINITSRIGHTPLACE #TOBEKIND #INTERDIMENSIONAL #CLINTEASTWOOD #GREEK #IMMIGRANTSONG #FADETOBLACK #STAR #SINGLE #POSTERITY #CERTAINRATIO ⭐ #JIGSAW #VIEWS #INTODUST #GLOBAL #PRINCESOFTHEUNIVERSE #FAERY #SYSTEM #MIRACLEOFLOVE #ATLANTIS REALMSOFWONDER #MASKSOFGOD #RECORDSHOPPING #WHATISLIFE #WALKINGONSUNSHINE LABYRINTH #TELEVISIONRULESTHENATION #MAGICK #DRAGONPEOPLE #TRUE #BLUE #WINDONWATER #MIRROR #FEELINGCALLEDLOVE #KILLER #STEVIENICKS #SEASONSOFTHEDEAD #BREAKTHROUGHS 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#WHEELSOFLIGHT #DOITAGAIN #RADIO #PUMPKINS #DIALOGUE #CIVILWARS #DRAWING #LUCKDRAGON #CRUEL #182 #AWAKE #SOMETHINGSAREBETTERLEFTUNSAID #CHAOSORDER #BLISS #ABRACADABRA #DIVINITY #NEWANCIENT #RHYTHMSECTIONRGATLINBURGRECORDSTORE SONG #HEAVYMETALVINYL #CATNIP #NURTURING #HANGED #COMMUNICATE #GOOGLEDOCS #ALBUM #NIN #TIMEAFTERTIME #CITYTREEOFLIFE #INNINDIGOMOEBIUS #SUNLANDICTWINS #CHILDRENOFTHESUN #RAINBOWISLAND #PITCHTHEBABY #CHRISTIANWOMAN #YGGDRASIL #ENERGY FIRE #WHITEWALLS #AMAZING #GOLDENYEARS #LP #AURORA #KUANYIN #LOVEWILLSAVEYOU #ALLSIZES #TOUROFLIFE DREAMDREAM #EXCELLENTCONDITION #ALLALONE #BOWIE #ONE

IN THE VIBRANT DREAMLANDS A NEXUS OF INTERCONNECTED DREAMSCAPES THE GRAND NEXUS STANDS AS A RADIANT HUB OF MULTIVERSAL KNOWLEDGE AND MAGIC. ELARA THE DREAMWEAVER A YOUNG

modern love / underground / as the world falls down / never let me down / within you / this is not america / time will crawl / MIRAGE / THE WEEPING SONG / GOD IS IN THE HOUSE / UP! / YOU APPEARING / HIGHWAY OF ENDLESS DREAMS / INDIAN SUMMER / AMERICA IS WAITING / TAKING TIGER MOUNTAIN / MIRACLE OF LOVE / IDENTITY / WHEN SHE BREATHES / RHYTHM SECTION SYMMETRICAL ANGELIC LUMINOUS PSYCHEDELIC ULTRA DETAILED MOEBIUS WATERCOLOR ENHANCED SUPER BLUE ELECTRIC SOUND VISION ++ RAINBOW CASTLE IMAGINATION STATION NEXUS GATEWAY COSMIC OCEAN STAR ISLAND DREAM WORLD TREE LIBRARY LABYRINTH LEGENDARY GLASS SPIDER / TIME WILL CRAWL NEVERENDING STORY UP TO ME LOVING THE ALIEN DREAM MIDNIGHT CITY TELEVISION EVERYTHING IN ITS RIGHT PLACE PYRAMID SONG KARMA POLICE LEAVING MEANING SOME NEW THINGS SUN RAINBOW RISING DARK TOUCH OF GRAY I KNOW YOU RIDER LOGOS THRU METAMORPHIC ROCKS TYGER LONDON UNDERWATER SUNLIGHT RIDE ON RAY SILVER CROSSES SUPERNATURAL POWER PLANT DRAGON SACRED HEART LAST OMKARA LINE MAGICAL MYSTERY TOUR MOTHER OF PEARL #TEMPLEBLUE #THERHYTHMSECTIONTN #INTERDIMENSIONAL #PLANETS #NORTHERNEXPOSURE #GREATESTTHING #WORLDTOUR #BELLEANDSEBASTIAN #LAKESHOREDRIVE #LORELEI #COMEINTOMYSLEEP #THEDREAMISALWAYSTHESAME #SPIDERANDI #STICKERS RHYTHM SECTION GATLINBURG #SEVEN #MOUNTAINSCAPE #SPIRALLIBRARIANS #ARCHITECT #NUMENERA #THATSTHEWAY #POSTMODERN #MOON SMOKYMOUNTAINS EVERYTHING #KIND #INTERDIMENSIONAL #CLINTEASTWOOD #GREEK #IMMIGRANTSONG #FADETOBLACK #STAR #SINGLE #POSTERITY #CERTAINRATIO ⭐ #JIGSAW #VIEWS #INTODUST #GLOBAL #PRINCESOFTHEUNIVERSE #FAERY #SYSTEM #MIRACLEOFLOVE #ATLANTIS REALMSOFWONDER #MASKSOFGOD #RECORDSHOPPING #WHATISLIFE #WALKINGONSUNSHINE LABYRINTH #TELEVISIONRULESTHENATION #MAGICK #DRAGONPEOPLE #TRUE #BLUE #WINDONWATER #MIRROR #FEELINGCALLEDLOVE #KILLER #STEVIENICKS #SEASONSOFTHEDEAD #BREAKTHROUGHS DARKCITY #TOME #EASY #BEING #LANA #ARTENSEMBLEOFCHICAGO #CLOUDBUSTING #HAS #BETTER #GUARDIANSOFTHEGALAXY #RECORDSHOPS #IMAGERY #EDDIEVEDDER #CONTEMPLATION #OCEANLIFE #BACKGROUND #BARRIER #THECLASH #SAFE #DEEPEST #FLYT PLACE #GUARDINGTHEMULTIVERSE #SING #ASIA #MUTUAL #STATIONUSA #LEDZEPPELIN #DEMOCRACY #LIBRARY #AQUATICSUNFLOWER #BEYONDTHEINVISIBLE #UNDERPRESSURE #NEWSENSATIONS #MOUNTAIN MALL #HORNS #ANDJUSTICEFORALL #FANTASYKINGDOM #PLANTS #WINDOWCITY #TNMOUNTAINMALL #RELIGIONTRANSPORTATION #GALLEONSHIP #RECORDSGATLINBURG #COMPLEX #JUBILEE #KABBALA ALCHEMY #PRISM #TIMEWIND #INTELLIGENCE #LIVING #HEADS #VIBRATION #ZEUS #WHATS #BLUEJEAN #SHIRTSHOPS #SPIRALMANDALATURTLE #COSMICFANTASY #SHELTERFROMTHESTORM #DOORWAYOFTIME #JOETHELION #AMERICAN #COLLABORATIVE #LETSSTICKTOGETHER #RIVEROFDREAMS #PRICES #CONSCIOUSNESSREFUGE #MATTED EMERALD #DEEPER #WUTHERINGHEIGHTS #BLUE #LETSGOCRAZY #STARMAN #LIBRARYIMAGINARY #INTERGALACTIC #MACHINE #REFMAN #COLORIST #SMOKYMOUNTAINSTRONG #SKY #SONSOFTHESILENTAGE #FANTASYLIBRARY #DESTINY #WATERSPIRIT #SUPERCLUSTERRAINBOW #LUSH #BRIGHTDRAGON #NEWSENSATION #SENSE #ASGARDIANS #UNCERTAINTY #OSBOURNEMUSICLOVERS #STAIR #BODY 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#COLLECTIBLES #PANICATTHEDISCO #INSPIRATION #ILLUSTRATIVE #ROLLINGSTONES #PURPOSE #IMAGINARY #PRINCESS #HOOKEDONAFEELING #RECORDSTORETN #BRAINWASHER #LIMINALSPACE #COVER #WORLDOFDREAMS #MOUNTAINFOREST #TSHIRTSTYLE #LOVINGCUP #STARFLOWER #MOVIES #AURORAPUNK #STEAMMACHINE #KING #EDEN #SPACESHIP #EAGLE #DRAGONCORE #JOJI #BREAKINGGLASS #CREATOR #EXPERIENCE #CLEANING #WIRE #KINDNESS #CONCERTPOSTERS #CREATION #PUSHTHESKYAWAY #ADVERTISEMENT #TURTLEPEOPLE #FRANKSINATRA #STAND #KNOCKEDLOOSE #PRIME #LAPISPOWER #REALM #ARTNOUVEAU #BLOODYWELLRIGHT #BABYDRIVER #EDUCATE INTO #RAINBOWCORE #RECORDSTOREGATLINBURG #PARALLELWORLDS #MASTERSOFWAR #STONETEMPLEPILOTS #SAMEDEEPWATERASYOU #EMOTION #COMING #FAME #LOWER #ECOPSYCHOLOGY #SYNTHWAVE #PINKFLOYDFANS #CRY #POSSESSED #ALICEINCHAINS #APRILSKIES #RECORDLOVER #HANDS #TOWARDS #PROMISE #TRUTH #SOLITUDE #ROBERTFRIPP # #SNAKECATTURTLE #KATEBUSHMUSICDISCOVERY #ALLIGATOR #VITAL #BLUERIDGEMOUNTAIN #DANCINGINTHESTREET #THISISTHEPICTURE #INCORPORATED #PICTURESOFYOU 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#SOMETHINGSAREBETTERLEFTUNSAID #CHAOSORDER #BLISS #ABRACADABRA #DIVINITY #NEWANCIENT #RHYTHMSECTIONRGATLINBURGRECORDSTORE SONG #HEAVYMETALVINYL #CATNIP #NURTURING #HANGED #COMMUNICATE #GOOGLEDOCS #ALBUM #NIN #TIMEAFTERTIME #CITYTREEOFLIFE #INNINDIGOMOEBIUS #SUNLANDICTWINS #CHILDRENOFTHESUN #RAINBOWISLAND #PITCHTHEBABY #CHRISTIANWOMAN #YGGDRASIL #ENERGY FIRE #WHITEWALLS #AMAZING #GOLDENYEARS #LP #AURORA #KUANYIN #LOVEWILLSAVEYOU #ALLSIZES #TOUROFLIFE DREAMDREAM #EXCELLENTCONDITION #ALLALONE #BOWIE #ONE

IN THE VIBRANT DREAMLANDS A NEXUS OF INTERCONNECTED DREAMSCAPES THE GRAND NEXUS STANDS AS A RADIANT HUB OF MULTIVERSAL KNOWLEDGE AND MAGIC. ELARA THE DREAMWEAVER A YOUNG GIFTED GUARDIAN OF THE NETWORK EMBARKS ON A QUEST TO RESTORE BALANCE TO THIS ETHEREAL REALM AND UNCOVER HER OWN HIDDEN POWERS.

 

WITHIN THE GRAND NEXUS A MAJESTI

OUR HOUSE / CARRY ON / TIME AFTER TIME / EVERYBODY I LOVE YOU / FASHION / REBEL REBEL / LOVING THE ALIEN / SCARY MONSTERS / LOOK BACK IN ANGER / MODERN LOVE / UNDERGROUND / AS THE WORLD FALLS DOWN / NEVER LET ME DOWN / WITHIN YOU / THIS IS NOT AMERICA / TIME WILL CRAWL / MIRAGE / THE WEEPING SONG / GOD IS IN THE HOUSE / UP! / YOU APPEARING / HIGHWAY OF ENDLESS DREAMS / INDIAN SUMMER / AMERICA IS WAITING / TAKING TIGER MOUNTAIN / MIRACLE OF LOVE / IDENTITY / WHEN SHE BREATHES / RHYTHM SECTION SYMMETRICAL ANGELIC LUMINOUS PSYCHEDELIC ULTRA DETAILED MOEBIUS WATERCOLOR ENHANCED SUPER BLUE ELECTRIC SOUND VISION ++ RAINBOW CASTLE IMAGINATION STATION NEXUS GATEWAY COSMIC OCEAN STAR ISLAND DREAM WORLD TREE LIBRARY LABYRINTH LEGENDARY GLASS SPIDER / TIME WILL CRAWL NEVERENDING STORY UP TO ME LOVING THE ALIEN DREAM MIDNIGHT CITY TELEVISION EVERYTHING IN ITS RIGHT PLACE PYRAMID SONG KARMA POLICE LEAVING MEANING SOME NEW THINGS SUN RAINBOW RISING DARK TOUCH OF GRAY I KNOW YOU RIDER LOGOS THRU METAMORPHIC ROCKS TYGER LONDON UNDERWATER SUNLIGHT RIDE ON RAY SILVER CROSSES SUPERNATURAL POWER PLANT DRAGON SACRED HEART LAST OMKARA LINE MAGICAL MYSTERY TOUR MOTHER OF PEARL #TEMPLEBLUE #THERHYTHMSECTIONTN #INTERDIMENSIONAL #PLANETS #NORTHERNEXPOSURE #GREATESTTHING #WORLDTOUR #BELLEANDSEBASTIAN #LAKESHOREDRIVE #LORELEI #COMEINTOMYSLEEP #THEDREAMISALWAYSTHESAME #SPIDERANDI #STICKERS RHYTHM SECTION GATLINBURG #SEVEN #MOUNTAINSCAPE #SPIRALLIBRARIANS #ARCHITECT #NUMENERA #THATSTHEWAY #POSTMODERN #MOON SMOKYMOUNTAINS EVERYTHINGINITSRIGHTPLACE #TOBEKIND #INTERDIMENSIONAL #CLINTEASTWOOD #GREEK #IMMIGRANTSONG #FADETOBLACK #STAR #SINGLE #POSTERITY #CERTAINRATIO ⭐ #JIGSAW #VIEWS #INTODUST #GLOBAL #PRINCESOFTHEUNIVERSE #FAERY #SYSTEM #MIRACLEOFLOVE #ATLANTIS REALMSOFWONDER #MASKSOFGOD #RECORDSHOPPING #WHATISLIFE #WALKINGONSUNSHINE LABYRINTH #TELEVISIONRULESTHENATION #MAGICK #DRAGONPEOPLE #TRUE #BLUE #WINDONWATER #MIRROR #FEELINGCALLEDLOVE #KILLER #STEVIENICKS #SEASONSOFTHEDEAD #BREAKTHROUGHS 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#LANDSEASHIP #NOCEILING #NATIONALPARKSTICKERSTORE #BOX #LIPSLIKESUGAR #STICKERSTORE #SOBEGINSOURALABEE #MEATLOAF #FALLOUTBOY #TEMPLEIMAGINATION #LET #COLORED #NARRATIVES #JONANDERSON #PULSE #VIBRANTACADEMIA #RAVENCORE #DJ #CHILDREN #LETITDOWN #ULTRABLUE #KILLINGMOON #CATCORE #PLACING #A #MICHAEL #ASSORTED #LUMINESCENCE #JUSTLIKEHONEY #VAMPIRES #CHILDRENOFTHESUNTHERESHEGOESMYBEAUTIFULWORLD #CHILDHOOD #IMAGINARYSEASCAPE #SPIRITGATLINBURG #LOTS #RAINMAKER #ACTION #INNER #PERSEVERANCE #DOMINION #ALREADY #GIMMESHELTER #RISKYBUSINESS #BORDER #FIGHTING #KARMA #MONEY #INCANTATIONS #GODS #BUTTERFLYHEALING #FRIENDLY #SOUNDTRACKS #SPOT #HURRYUPWEREDREAMING HEART #RULES #SUPPORTLOCAL #COLOR #EXPANSIVE #SCALE #HOMEWORLD #OFMONTREAL #LOUREED #BEEN #PARADISE #INNWHATISTHIS #ROCKBOTTOM #REPUTATION #PANTERA #JACKSON #EVERLASTING #HIERARCHY #TIMEBANDITS #OHSISTER #LIQUIDBLUE #EARTH #CHILI #REFRACTION #I #LOVES #TIMEWINDMANDALUCKDRAGON #KEEPING #PSYCHEDELICSTYLE #ROSEMARY #RECORDSRECORDSRECORDS #DEMONS #HOODIES #LCITADEL #GIEDI #CASTLEMAGIC #IWANNADANCEWITHSOMEBODY #COMPOSITION #MOONBOAT #GUARDIAN #ULTRAVIOLET #COMESATIME #ASTRAL #SOL #SELFEXPLORATION #UNIVERSAL #ETERNALFLAME #NEEDYOUTONIGHT #RIVER #ISLAND #DAYIN #ITSALAUGH #ORION #NC #FLYAWAY #DIRECTLY #LANDSCAPE #SWORD #6 #SUNGLASSESATNIGHT #BUTTONS #WONDERS #WWW #SEX #DOLLYTREASURY #NEIL #RAINBOWS #IGGY #ALTERNATE #FAIRIE #EVERYONE #700 #HIDINGALLAWAY #EMERGE #WRITINGGARDENING #HUMMER #EARTHAVATAR #NIGHTMAREBEFORECHRISTMAS #LOADOUT #VULCAN #SOULDREAMS #JOURNEYS #XRAYSPEX #CARNAGE #RITUAL STAR #LEVEL #ENJOYMENT #TRUECOLORS #SANQUENTIN #INVISIBLEUNIVERSITY #DREAMDREAM #IN #RHYTHMSECTION #STUDENT #MINDTREE #SEWON #SUNRISE #CELESTIAL #DREAMSMUSHROOM #ALCHEMICAL #SHAPESHIFTER #HURRICANE #PUNKROCKNROLL #SERVICE #CATSTEVENS #MEMORYLABYRINTH #SPEAKTHETRUTH #VELVETUNDERGROUND #DREAMTIME #RECORDSHOP #JUMP #ARMYDREAMERS #NICKCAVEANDTHEBADSEEDS ULTRA #SABBATH #MUSIKMOVIESTHE #OCEANSEASTARTOWER #WITCHY #SPIRALTOWERRAINBOW #FRACTAL #HUMANSBEING 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#NEWCAREERINANEWTOWN #ANKH #RECORDSRECORDSNATURE #MYTHPUNK #ELEPHANTTALK #DANMORRIS #PINKFLOYDFLASHBACK #HENDRIX #BRIANENOFAN #UNIVERSITY #GATLINBURGMUSICSTATION #BETA #SPIRITUAL #ROMANCEINDURANGO #EMERALDANDROMEDA #DECAY #STATION #COM #AFTERFOREVER #WATERFALLMOUNTAIN #GATLINBURGTIME #SHIELD #THESHINS STORY SECTION #COSMI TELEVISION #CONTINUITY #ARCADE #SAMURAI #WHO #DREAMSSKY #BROADCASTS #CROSSROAD # #HOMEGALAXY #LIMETREEARBOUR #MEMORYISLAND #GLORIOUS #VENOM #CHARACTER #KISS #1979 #HUMAN #ANGELCORE #LASTDANCE #APPALACHIANMOUNTAINS #LIVEMILES #BLISSFULAURAOFPROTECTION #MOTLEY #POLICE #JASMINE #GATEKEEPER #SINGING #OPAL #REMINDER #UNREQUITED #BLACKOUT #TELEVISIONRULESTHENATION #EDITING #SPECIALORDERS #VANHALEN #BLINK #RAINBOWINNLEGEND #SOUTH #ANDTHROUGHTHEWIRE #CROSSWAY #UNLOCKING #HEALINGISAMIRACLERAINBOW #GOODBYEHORSES #AMETHYSTSUNFLOWER #ULTRA #CANTFINDMYWAYHOME #CORE #VISHNU #SKY #STORYTELLING #JAKETHEDOG #POSSIBLE #MASTEROFREALITY #WIZARDS #PEACEFUL #ARTACADEMIA #DIMENSION #BUCKETSOFRAINRADIANCE #BLINK182 #EXPLORE #FREDDIEGIBBS #EARLS #SUSTAINABILITYWISDOM #SUPERCLUSTER #CREATURE #BIODIVERSITY DETAILED #PRAYERSFORRAINGOLDEN #80SROCK #LIBRAAGEOFWINTERS #SUICIDEBOYS #MWINDOWS #DAWN #CELTIC #MORNING #THAN #11 #REMAININLIGHT #MOVIE #CHILDISHGAMBINO #TWIN #SUMMARIZE #BUSH #OTHERS #SPIRALLABYRINTH #SCHEME #HAVENT #PROGRESSION #RASPBERRYBERET #CITYOFLIGHTGIANTS #REMOTEVIEWING #ARRIVALS #TAKEITONTHERUN #INVISIBLECOLLEGE #AMETHYSTOPAL #GOLDENHAIR #BRAZIL #SUPER #HOLISTIC #ROCKS #SPIRIT #SYSTEMOFADOWN #MANICMONDAY #USED #SMOKYMOUNTAINS #HEAVENLYRAINBOW #GREY #RADIORADIO #TIEDYEFASHION #JEFFBUCKLEY #MORNINGBELL #PALACE #BLOSSOMS #BUT #BRIGHTLY #TUMBLR #TOWERS #REGIMENT #HEAVYWEIGHT #NOTHINGELSEMATTERS #DOOR #ANCIENTPORTAL #RECORDSRECORDSLUCKDRAGON #HOLYDIVER #BECAUSE #PORTALGATEWAY #UNDERICE #CALL #GRAFFITI #EVERY #PEPPERS #BLONDIE #HELMET #TENTH #TRANSFORMATIVE #SUMMER #MAGECORE #RIVER #WILDISTHEWIND PLANT #EDUCATION #TOMORROW #NECKDEEP #LILAC #WING #SORTOFHOMECOMING #DRUGS #SMOKYMOUNTAINSNATIONALPARK #LONDON #ETHEREALFANTASY #SCHOOLS #BACKDROPS #UNCOVERING #COALITIONS #FRACTALSSPARKLING #CORAL #DAYTOREMEMBER #IM #VAPOR #ENTERSANDMAN #MEDICINEHEALING #CAPACITY #MORRIS #ENGINEER #PERCEIVING #DAFT #LIKE #VAPORWAVE #STARSCAPE #CITYOFLIGHT33 #ANDDREAMOFSHEEP #TYPEONEGATIVE #ODEATH #SEVENTEEN #LOVEGORILLAZ #SUMMERLANDS #GEIDIPRIMES #PROPER #RIVERMAGIC #TRANSCENDINGHUMAN #READ #PANAMA #MACMILLERMFDOOM #DOLLY #MOST #RENEWAL #ORDER #DIARYOFAMADMAN #LYREOFORPHEUS #HOZIER #WORLDDREAM #GEMSTONE #1000YEARS #PERSPECTIVES #TRADITION #DIMENSIONS #PHYSICAL #ASTRALFORTRESS #HEADOVERHEELS #GOLDENDRAGON #ASTER #UNIVERSALITY #YORK #CLASH #YEAROFTHECAT #BOOKSHELVES #MEMORYSCHOOL #COMMUNITIES #ALSO #NO #REDHOTCHILIPEPPERS #LADIES #EVANGELINE #DEVA #SECRETSTARSTATION #HYPERREAL #PEACERECORD #SIRIUS #ELIZABETHFRASER #NAVYGOLD #RESILIENCE #QUARTET #SUNDAYBLOODYSUNDAY #ONETHATIVEBEENWAITINGFOR #NEVERENDING #JESSICA #LIVEMUSIC #NELSON #MUSHROOMCORE #WHEELSOFLIGHT #DOITAGAIN #RADIO #PUMPKINS #DIALOGUE #CIVILWARS #DRAWING #LUCKDRAGON #CRUEL #182 #AWAKE #SOMETHINGSAREBETTERLEFTUNSAID #CHAOSORDER #BLISS #ABRACADABRA #DIVINITY #NEWANCIENT #RHYTHMSECTIONRGATLINBURGRECORDSTORE SONG #HEAVYMETALVINYL #CATNIP #NURTURING #HANGED #COMMUNICATE #GOOGLEDOCS #ALBUM #NIN #TIMEAFTERTIME #CITYTREEOFLIFE #INNINDIGOMOEBIUS #SUNLANDICTWINS #CHILDRENOFTHESUN #RAINBOWISLAND #PITCHTHEBABY #CHRISTIANWOMAN #YGGDRASIL #ENERGY FIRE #WHITEWALLS #AMAZING #GOLDENYEARS #LP #AURORA #KUANYIN #LOVEWILLSAVEYOU #ALLSIZES #TOUROFLIFE DREAMDREAM #EXCELLENTCONDITION #ALLALONE #BOWIE #ONE

IN THE VIBRANT DREAMLANDS A NEXUS OF INTERCONNECTED DREAMSCAPES THE GRAND NEXUS STANDS AS A RADIANT HUB OF MULTIVERSAL KNOWLEDGE AND MAGIC. ELARA THE DREAMWEAVER A YOUNG

RHYTHM SECTION SYMMETRICAL ANGELIC LUMINOUS PSYCHEDELIC ULTRA DETAILED MOEBIUS WATERCOLOR ENHANCED SUPER BLUE ELECTRIC SOUND VISION ++ RAINBOW CASTLE IMAGINATION STATION NEXUS GATEWAY COSMIC OCEAN STAR ISLAND DREAM WORLD TREE LIBRARY LABYRINTH LEGENDARY GLASS SPIDER / TIME WILL CRAWL NEVERENDING STORY UP TO ME LOVING THE ALIEN DREAM MIDNIGHT CITY TELEVISION RULES NATION INTO WILD EVERYTHING IN ITS RIGHT PLACE PYRAMID SONG KARMA POLICE LEAVING MEANING SOME NEW THINGS FOR SUN RAINBOW RISING DARK TOUCH OF GRAY I KNOW YOU RIDER LOGOS THRU METAMORPHIC ROCKS TYGER LONDON UNDERWATER SUNLIGHT RIDE ON RAY SILVER CROSSES SUPERNATURAL POWER PLANT DRAGON SACRED HEART LAST LINE MAGICAL MYSTERY TOUR MOTHER PEARL #THE #WILD # #RAINBOW #TOWER #LIBRARY #CASTLE #MEMORY #PALACE #STATION #RAINBOW #INN #ASTRAL #CELESTIAL #CITADEL #SANCTUARY #IMAGINATION #STAIRWAY #TO #HEAVEN #RIVER #OF #DREAMS #LIGHT #LIFE #LOVE #GUARDIAN #PEACE #DRAGON #LUCK #SPIRAL #WIZARD #HEART #EMERALD #AVATAR #MOUNTAIN #GREEN #PROTECTION #BRIDGE #EVOLUTION #CHANGE #TEMPLE #HEALING #GROWTH #AURA #FAERY #LABYRINTH #MANDALA #MAGIC #LIVING #BLUE #SPIRIT #FORESTRAINBOW #STATION #RESURRECTION #GUARDING #MULTIVERSE #FANTASY #PSYCHEDELIC #STYLE #CROSSROADS #MULTIVERSAL #WATER #DREAM #STATION: #EVERYTHING #IN #ITS #RIGHT #PLACE #PYRAMID #SONG #KARMA #POLICE #LEAVING #MEANING #SOME #NEW #THINGS #FOR #SUN #RISING #DARK #TOUCH #GREY #I #KNOW #YOU #RIDER #LOGOS #THRU #METAMORPHIC #ROCKS #TYGER #LONDON #UNDERWATER #SUNLIGHT #RIDE #ON #RAY #SILVER #CROSSES #SUPERNATURAL #POWER #PLANT #SACRED #LAST #LINE #MAGICAL #MYSTERY #TOUR #CREATION #WORLDS #SAPPHIRE #AMETHYST #UNDERSTANDING #BEAUTY #BUTTERFLY #MIRROR #IMAGE #REFLECTION #GOD #NATURE #EARTH #SOL #ABSTRACT #ART #SURREAL #SCIFI #WATERFALL #DOORWAY #MTNS #WITHOUT #TEARS #EYEINTHESKY #OPAL #WINDOW #BRIGHT #MIND #FOREST #MIRACLE #SAVED #WIND #TIME #SPACE #MOON #OCEAN #STARSEA #GRACE #MOVING #DIMENSION #ANDROMEDA #ATLANTIS #AVALON #BALANCE #RECEPTIVITY #STARLIGHT #FLOWER #GATEWAY #COSMIC #FRACTAL #SUNFLOWER #SKY #WORLD #GARDEN #WAYSTATION #TREEOFLIFE #RAINBOWBRIDGE #WORLD #TREE #SECRET #SILVERSTAR #AIR #LUCID #TAROT #TURTLE #HOLY #FORTRESS #THEATER #MEMORY #CASTLE #GALAXY #HOME #CITY #INTERDIMENSIONAL #ANCIENT #CONSCIOUSNESS #REALM #CANT #FIND #MY #WAY #PRESENCE #LORD #RAINMAKER #HAD #CRY #TODAY #HIGHER #MILKY #LOCAL #GROUP #VIRGO #SUPERCLUSTER #USA #TREE #STAR #PRESERVATION #RESTORATION #DREAMING #FAIRY #ANGEL #CONTINENT #FLOATING #ISLAND #FIRE #COMPASSION #KINDNESS #ASTROLOGY #TRANSFORMATION #RECORDS #VINYL #CDS #MUSIC #ROCK #COUNTRY #RAP #BLUEGRASS #SOUNDTRACKS #MAGNETS #PATCHES #STICKERS #BLOGGER #KNOWLEDGE #WISDOM #TRUTH #JUSTICE #GEOMETRY #EXPLORATION #DISCOVERY #RECORD #STORE #GATLINBURG #CREATIVITY #STARCASTLE #STARFLOWER #IMAGINARY #ALIEN #INNBETWEENWORLDS #SINGING #WIZARDCORE #POEM #INTRICATE #REMEMBERING #FORESTPUNK #GLOAMING #CHANGING #WHOLENESS #CORE #LAVENDER #OLYMPUS #RETRO #WAVE #DREAMWAVE #SHANTI #ELEMENTAL #PRAGMATIC #1000 #YEARS #CREATING #DIAMOND #GOLDEN #MYSTIC #INTROSPECTION #ITERATIVE #ILLUMINATION #RADIANCE #ANGELIC #HEAVENLY #SOUL #PERCEPTION #VISION #STARS #GOLD #METALLIC #TOWERS #ARCHITECTURE #CLOVER #CATNIP #CANNABIS #WHITE #GOOSEFOOT #REFUGE #UNDERWORLD #FUTURE #PORTAL #WHEEL #PRESERVING #BETWEEN #HOUSE #STORYTELLING #UNIVERSAL #MAP #ELFLAND #LANDSCAPE #PURPLE #SKYSCAPE #STARSCAPE #CRYSTAL #RUBY #UNIVERSE #OMNIVERSAL #SCHOOL #POCKET #SILENT #LUCIDITY #BIRD #CAT #TERRACE #DOOR #TREASURY #SHIP #HAVEN #ELECTRIC #SEASCAPE #OMNIVERSE #MUSHROOM #ELF #LAND #PATHWAY #GODDESS #BODHISATTVA #ORDER #INTERIORS #MAGICK #SHAMANIC #EMPATHY #MAGICIAN #FLOWERS #ENLIGHTENMENT #CHAOS #GEMSTONE #CHAOTIC #GOOD #ORDERLY #GATE #EYE #PAISLEY #REMOTE #VIEWING #REALMS #SUPERCONSCIOUSNESS #2 #SEA #ELYSIUM #FREEDOM #LIBRARIAN #VALHALLA #SPHERES #CHAKRAS #LEGEND #VIOLET #WING #HIEROPHANT #EMPEROR #THOUSANDARMED #AVALOKITEVARA #TRAIN #ARCANE #VALLEY #PORTALS #DOORWAYS #INTERGALACTIC #RADIO #HYPERBOREAN #AGE #CHILDREN #STACKS #BOOKS #SHELVES #STAIRCASE #LATTICE #UTOPIAN #POSTMODERN #ECOSYSTEM #PARADISE #LANDSCAPES #ETERNAL #ASGARD #LEARNING #FRIENDS #SYMBOLIC #IMAGERY #SEEKER #COSMICALLY #TOPOGRAPHIC #DREAMSCAPE #LIBRARIANS #MYTHOLOGICAL #MUSEUM #BEGINNINGS #INFINITE #POSSIBILITY #INTEGRATION #ALIGNMENT #ALCHEMICAL #WHEELSOFLIGHT #LEVITATION #TRAVELER #ALCHEMY #LIBRA #AQUARIUS #RECORDSTORE #SLEEP #LIBRARYSTATION #MOTH #AGEOFWINTERS #CHILDRENOFTHEREVOLUTION #GUARDIANDRAGON #DREAMWORLD #HOMEWORLD #IMAGES #MOVIES #MORNINGBELL #PROSPERITY #ROOTS #OCEANIA #IDEAS #WINDOWINTIMERAINBOW #TRADING #PAST #PRESENT #ARCHIVES #SCIENCE #PICTURES #SHARING #NEVERENDINGSTORY #RAVEN #SHAPESHIFTING #TRANSCENDENCE #UNDERSTANDINGTHE #SOCIAL #MEDIA #RHYTHMSECTION #SMOKYMOUNTAINS #TENNESSEE #EASTTENNESSEE #APPALACHIAN #MOUNTAINS #BLUERIDGEMOUNTAINS #APPALACHIANMOUNTAINS #GATLINBURGTN #GATLINBURGTENNESSEE #SMOKYMOUNTAINSNATIONALPARK #GREATSMOKYMOUNTAINSNATIONALPARK #TAYLORSWIFT #RADIOHEAD #MFDOOM #TYLERTHECREATOR #MACMILLER #DOLLYPARTON #JOHNNYCASH #COMESEE #SHIRTS #MUCH #MORE #THESMITHS #JEFFBUCKLEY #WEEZER #KINGCRIMSON #M83 #THESHINS #GENESIS #PHILCOLLINS #KATEBUSH #ELECTRICLIGHTORCHESTRA #BOWIE #THECROW #COWBOYBEBOP #DAZEDANDCONFUSED #AKIRA #NEONGENEISEVANGELION #ANIME #LPS #NIRVANA #BOBMARLEY #COMEVISIT #ANGELS #LEGENDARY #LODGE #REFRACTIONS #ENTERSANDMAN #THECURE #LABYRINTHMAGNETS #CENTER #GEOMETRIC #NOSTALGIA #MULTI #LAYERED #REALITY #HALLWAY #CENTRAL #DREAMTREE #RAINBOWTOWERLIBRARY #ETERNALFLAME #STATIONGEOMETRIC #DREAMTREEOFLIFE #DREAMRAINBOW #WATERFALLTREEOFLIFE #TONIGHT #HOLDONTOYOUREGO #POLKA #PUNKADIDDLE #WOODHENGE #PUSHTHESKYAWAY #DOMINION #KIEWMISSION #MOSTOFTHETIME #SLOWTRAIN #UPTOME #IDIOTWIND #PYRAMIDSONG #LOVEWILLSAVEYOU #JIGOFLIFE #CREATURESOFLOVE #LIFESWHATYOUMAKEIT #OVERLOAD #LIFEDURINGWARTIME #NEWCAREERINANEWTOWN #WORDONAWING #SECRETLIFEOFARABIA #LUCKDRAGONIMAGINATION #TIMEWINDMANDALA #ELLIOTTSMITH #RAINBOWKITTENSURPRISE #RECORDSFORSALE #RECORDSHOPPING #IMMANENCE #NETWORK #CIRCLE #MATRIX #BEAR #BETH #BORN #BELL #BLISS #WATERCOLOR #LAKE #RA #HORUS #ULTRA #CAMP #DOLLY #KABBALAH #PARTON #STOMPING #GROUNDS #AQUARIUM #EYES #FAERIE #PLANE #CHURCH #WALL #VILLAGE #FAIRIES #PARK #CONNECTION #FRACTALS #TROVE #MORNING #DAWN #SPRING #SUMMER #MOTHER #PHILOSOPHY #MULTIVERSITY #FIELDS #SYSTEM #PEACETIME #MOONFLOWER #ENTRANCE #MYSTERIES #BACKDROPS #SUBJECTS #CELESTIALCORE #DAYLIGHT #YET #BLOOMCORE #DAZECORE #GOBLINWAVE #SYMMETRICAL #SAGITTARIAN #EARTHCORE #COSMICART #YGGDRASIL #BYZANTINE #STANDING #INDIGO #ETHEREAL #WIMMELBILDER #ALICEINWONDERLAND #COMPASSIONATE #MAGICSPELLS #NEWAGE #STARGAZER #S #FLORAL #DAZEWAVE #MULTICOLORED #MYTHICAL #TARA #HEROIC #LABYRINTHIAN #METAPHYSICAL #ELABORATECOSTUMES #WITCHY #DREAMY #PIECES #COLORS #LUMINOUS #CLOUD #MULTIDIMENSIONAL #CATS #VISIONS #SPELL #GREEK #MYTHOLOGY #STUDYPLACE #TREES #SUNDAY #LADDER #BETA #CABINCORE #ASTROLOGICALART #SPARKLING #COTTAGECORE #HYPERSPATIAL #MAGEWAVE #VIBRANTACADEMIA #BIBLICAL #GRANDEUR #ASTROLOGICAL #NETS 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#TODAY # #HIGHER #LOVE # #EARTH #SOL #MILKY #WAY #HOME #GALAXY #LOCAL #GROUP #VIRGO #SUPERCLUSTER #IMAGINATION #STATION #CELESTIAL #CITADEL #USA #SUNFLOWER #TOWER #TREE #OF #LIFE #SECRET #STAR #RAINBOW #BRIDGE #WIZARD #SPIRAL #STAIRWAY #AIR #SPIRIT #WATER #SILVER #LUCID #DREAM #ASTRAL #TAROT #HEALING #MANDALA #COSMIC #FANTASY #TURTLE #WORLD #LIBRARY #LABYRINTH #TEMPLE #CREATION #BLUE #HOLY #FORTRESS #SAPPHIRE #AMETHYST #SKY #CASTLE #RIVER #INN #MAGIC #THEATER #MEMORY #PALACE #MULTIVERSE #FRACTAL #CITY #INTERDIMENSIONAL #NEW #ANCIENT #LOVE #UNDERSTANDING #CONSCIOUSNESS #PEACE #EMERALD #BUTTERFLY #REALM # # # # # # # # # # # # # #OPAL #BEAUTY #LIGHT #PROTECTION #PRESERVATION #RESURRECTION #RESTORATION #DREAMING #DREAMS #FAIRY #ANGEL #AVALON

  

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#HOMEGALAXY #LIMETREEARBOUR #MEMORYISLAND #GLORIOUS #VENOM #CHARACTER #KISS #1979 #HUMAN #ANGELCORE #LASTDANCE #APPALACHIANMOUNTAINS #LIVEMILES #BLISSFULAURAOFPROTECTION #MOTLEY #POLICE #JASMINE #GATEKEEPER #SINGING #OPAL #REMINDER #UNREQUITED #BLACKOUT #TELEVISIONRULESTHENATION #EDITING #SPECIALORDERS #VANHALEN #BLINK #RAINBOWINNLEGEND #SOUTH #ANDTHROUGHTHEWIRE #CROSSWAY #UNLOCKING #HEALINGISAMIRACLERAINBOW #GOODBYEHORSES #AMETHYSTSUNFLOWER #ULTRA #CANTFINDMYWAYHOME #CORE #VISHNU #SKY #STORYTELLING #JAKETHEDOG #POSSIBLE #MASTEROFREALITY #WIZARDS #PEACEFUL #ARTACADEMIA #DIMENSION #BUCKETSOFRAINRADIANCE #BLINK182 #EXPLORE #FREDDIEGIBBS #EARLS #SUSTAINABILITYWISDOM #SUPERCLUSTER #CREATURE #BIODIVERSITY DETAILED #PRAYERSFORRAINGOLDEN #80SROCK #LIBRAAGEOFWINTERS #SUICIDEBOYS #MWINDOWS #DAWN #CELTIC #MORNING #THAN #11 #REMAININLIGHT #MOVIE #CHILDISHGAMBINO #TWIN #SUMMARIZE #BUSH #OTHERS #SPIRALLABYRINTH #SCHEME #HAVENT #PROGRESSION #RASPBERRYBERET #CITYOFLIGHTGIANTS #REMOTEVIEWING #ARRIVALS #TAKEITONTHERUN #INVISIBLECOLLEGE #AMETHYSTOPAL #GOLDENHAIR #BRAZIL #SUPER #HOLISTIC #ROCKS #SPIRIT #SYSTEMOFADOWN #MANICMONDAY #USED #SMOKYMOUNTAINS #HEAVENLYRAINBOW #GREY #RADIORADIO #TIEDYEFASHION #JEFFBUCKLEY #MORNINGBELL #PALACE #BLOSSOMS #BUT #BRIGHTLY #TUMBLR #TOWERS #REGIMENT #HEAVYWEIGHT #NOTHINGELSEMATTERS #DOOR #ANCIENTPORTAL #RECORDSRECORDSLUCKDRAGON #HOLYDIVER #BECAUSE #PORTALGATEWAY #UNDERICE #CALL #GRAFFITI #EVERY #PEPPERS #BLONDIE #HELMET #TENTH #TRANSFORMATIVE #SUMMER #MAGECORE #RIVER #WILDISTHEWIND PLANT #EDUCATION #TOMORROW #NECKDEEP #LILAC #WING #SORTOFHOMECOMING #DRUGS #SMOKYMOUNTAINSNATIONALPARK #LONDON #ETHEREALFANTASY #SCHOOLS #BACKDROPS #UNCOVERING #COALITIONS #FRACTALSSPARKLING #CORAL #DAYTOREMEMBER #IM #VAPOR #ENTERSANDMAN #MEDICINEHEALING #CAPACITY #MORRIS #ENGINEER #PERCEIVING #DAFT #LIKE #VAPORWAVE #STARSCAPE #CITYOFLIGHT33 #ANDDREAMOFSHEEP #TYPEONEGATIVE #ODEATH #SEVENTEEN #LOVEGORILLAZ #SUMMERLANDS #GEIDIPRIMES #PROPER #RIVERMAGIC #TRANSCENDINGHUMAN #READ #PANAMA #MACMILLERMFDOOM #DOLLY #MOST #RENEWAL #ORDER #DIARYOFAMADMAN #LYREOFORPHEUS #HOZIER #WORLDDREAM #GEMSTONE #1000YEARS #PERSPECTIVES #TRADITION #DIMENSIONS #PHYSICAL #ASTRALFORTRESS #HEADOVERHEELS #GOLDENDRAGON #ASTER #UNIVERSALITY #YORK #CLASH #YEAROFTHECAT #BOOKSHELVES #MEMORYSCHOOL #COMMUNITIES #ALSO #NO #REDHOTCHILIPEPPERS #LADIES #EVANGELINE #DEVA #SECRETSTARSTATION #HYPERREAL #PEACERECORD #SIRIUS #ELIZABETHFRASER #NAVYGOLD #RESILIENCE #QUARTET #SUNDAYBLOODYSUNDAY #ONETHATIVEBEENWAITINGFOR #NEVERENDING #JESSICA #LIVEMUSIC #NELSON #MUSHROOMCORE #WHEELSOFLIGHT #DOITAGAIN #RADIO #PUMPKINS #DIALOGUE #CIVILWARS #DRAWING #LUCKDRAGON #CRUEL #182 #AWAKE #SOMETHINGSAREBETTERLEFTUNSAID #CHAOSORDER #BLISS #ABRACADABRA #DIVINITY #NEWANCIENT #RHYTHMSECTIONRGATLINBURGRECORDSTORE SONG #HEAVYMETALVINYL #CATNIP #NURTURING #HANGED #COMMUNICATE #GOOGLEDOCS #ALBUM #NIN #TIMEAFTERTIME #CITYTREEOFLIFE #INNINDIGOMOEBIUS #SUNLANDICTWINS #CHILDRENOFTHESUN #RAINBOWISLAND #PITCHTHEBABY #CHRISTIANWOMAN #YGGDRASIL #ENERGY FIRE #WHITEWALLS #AMAZING #GOLDENYEARS #LP #AURORA #KUANYIN #LOVEWILLSAVEYOU #ALLSIZES #TOUROFLIFE DREAMDREAM #EXCELLENTCONDITION #ALLALONE #BOWIE #ONE

IN THE VIBRANT DREAMLANDS A NEXUS OF INTERCONNECTED DREAMSCAPES THE GRAND NEXUS STANDS AS A RADIANT HUB OF MULTIVERSAL KNOWLEDGE AND MAGIC. ELARA THE DREAMWEAVER A YOUNG GIFTED GUARDIAN OF THE NETWORK EMBARKS ON A QUEST TO RESTORE BALANCE TO THIS ETHEREAL REALM AND UNCOVER HER OWN HIDDEN POWERS.

 

WITHIN THE GRAND NEXUS A MAJESTIC LIBRARY INTERTWINED WITH THE TREE OF LIFE HOUSES AN INFINITE COLLECTION OF KNOWLEDGE DREAMS AND STORIES FROM ACROSS ALL EXISTENCE. SURROUNDED BY A SWIRLING COSMOS THIS SANCTUARY OFFERS HEALING AND SELF-DISCOVERY FOR DREAMER

indian summer / america is waiting / TAKING TIGER MOUNTAIN / MIRACLE OF LOVE / IDENTITY / WHEN SHE BREATHES / RHYTHM SECTION SYMMETRICAL ANGELIC LUMINOUS PSYCHEDELIC ULTRA DETAILED MOEBIUS WATERCOLOR ENHANCED SUPER BLUE ELECTRIC SOUND VISION ++ RAINBOW CASTLE IMAGINATION STATION NEXUS GATEWAY COSMIC OCEAN STAR ISLAND DREAM WORLD TREE LIBRARY LABYRINTH LEGENDARY GLASS SPIDER / TIME WILL CRAWL NEVERENDING STORY UP TO ME LOVING THE ALIEN DREAM MIDNIGHT CITY TELEVISION EVERYTHING IN ITS RIGHT PLACE PYRAMID SONG KARMA POLICE LEAVING MEANING SOME NEW THINGS SUN RAINBOW RISING DARK TOUCH OF GRAY I KNOW YOU RIDER LOGOS THRU METAMORPHIC ROCKS TYGER LONDON UNDERWATER SUNLIGHT RIDE ON RAY SILVER CROSSES SUPERNATURAL POWER PLANT DRAGON SACRED HEART LAST OMKARA LINE MAGICAL MYSTERY TOUR MOTHER OF PEARL #TEMPLEBLUE #THERHYTHMSECTIONTN #INTERDIMENSIONAL #PLANETS #NORTHERNEXPOSURE #GREATESTTHING #WORLDTOUR #BELLEANDSEBASTIAN #LAKESHOREDRIVE #LORELEI #COMEINTOMYSLEEP #THEDREAMISALWAYSTHESAME #SPIDERANDI #STICKERS RHYTHM SECTION GATLINBURG #SEVEN #MOUNTAINSCAPE #spiralLIBRARIANS #ARCHITECT #NUMENERA #THATSTHEWAY #POSTMODERN #MOON SMOKYMOUNTAINS EVERYTHING #KIND #INTERDIMENSIONAL #LAUREN #CLINTEASTWOOD #GREEK #IMMIGRANTSONG #FADETOBLACK #STAR #SINGLE #POSTERITY #CERTAINRATIO ⭐ #JIGSAW #VIEWS #INTODUST #GLOBAL #PRINCESOFTHEUNIVERSE #FAERY #SYSTEM #MIRACLEOFLOVE #ATLANTISREALM #MASKSOFGOD #RECORDSHOPPING #WHATISLIFE #WALKINGONSUNSHINE LABYRINTH #televisionrulestheNATION #MAGICK #DRAGONPEOPLE #TRUE #BLUE #WINDONWATER #MIRROR #FEELINGCALLEDLOVE #KILLER #STEVIENICKS #SEASONSOFTHEDEAD #BREAKTHROUGHS DARKCITY #TOME #EASY #BEING #LANA #ARTENSEMBLEOFCHICAGO #CLOUDBUSTING #HAS #BETTER #GUARDIANSOFTHEGALAXY #RECORDSHOPS #IMAGERY #EDDIEVEDDER #CONTEMPLATION #OCEANLIFE #BACKGROUND #BARRIER #THECLASH #SAFE #DEEPEST #FLYT PLACE #GUARDINGTHEMULTIVERSE #SING #ASIA #MUTUAL #STATIONUSA #LEDZEPPELIN #DEMOCRACY #LIBRARY #AQUATICSUNFLOWER #BEYONDTHEINVISIBLE #UNDERPRESSURE #NEWSENSATIONS 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#READ #PANAMA #MACMILLERMFDOOM #DOLLY #MOST #RENEWAL #ORDER #DIARYOFAMADMAN #LYREOFORPHEUS #HOZIER #WORLDDREAM #GEMSTONE #1000YEARS #PERSPECTIVES #TRADITION #DIMENSIONS #PHYSICAL #ASTRALFORTRESS #HEADOVERHEELS #GOLDENDRAGON #ASTER #UNIVERSALITY #YORK #CLASH #YEAROFTHECAT #BOOKSHELVES #MEMORYSCHOOL #COMMUNITIES #ALSO #NO #REDHOTCHILIPEPPERS #LADIES #EVANGELINE #DEVA #SECRETSTARSTATION #HYPERREAL #PEACERECORD #SIRIUS #ELIZABETHFRASER #NAVYGOLD #RESILIENCE #QUARTET #SUNDAYBLOODYSUNDAY #ONETHATIVEBEENWAITINGFOR #NEVERENDING #JESSICA #LIVEMUSIC #NELSON #MUSHROOMCORE #WHEELSOFLIGHT #DOITAGAIN #RADIO #PUMPKINS #DIALOGUE #CIVILWARS #DRAWING #LUCKDRAGON #CRUEL #182 #AWAKE #SOMETHINGSAREBETTERLEFTUNSAID #CHAOSORDER #BLISS #ABRACADABRA #DIVINITY #NEWANCIENT #RHYTHMSECTIONRGATLINBURGRECORDSTORE SONG #HEAVYMETALVINYL #CATNIP #NURTURING #HANGED #COMMUNICATE #GOOGLEDOCS #ALBUM #NIN #TIMEAFTERTIME #CITYTREEOFLIFE #INNINDIGOMOEBIUS #SUNLANDICTWINS #CHILDRENOFTHESUN #RAINBOWISLAND #PITCHTHEBABY #CHRISTIANWOMAN #YGGDRASIL #ENERGY FIRE #WHITEWALLS #AMAZING #GOLDENYEARS #LP #AURORA #KUANYIN #LOVEWILLSAVEYOU #ALLSIZES #TOUROFLIFE DREAMDREAM #EXCELLENTCONDITION #ALLALONE #BOWIE #ONE

IN THE VIBRANT DREAMLANDS A NEXUS OF INTERCONNECTED DREAMSCAPES THE GRAND NEXUS STANDS AS A RADIANT HUB OF MULTIVERSAL KNOWLEDGE AND MAGIC. ELARA THE DREAMWEAVER A YOUNG GIFTED GUARDIAN OF THE NETWORK EMBARKS ON A QUEST TO RESTORE BALANCE TO THIS ETHEREAL REALM AND UNCOVER HER OWN HIDDEN POWERS.

 

WITHIN THE GRAND NEXUS A MAJESTIC LIBRARY INTERTWINED WITH THE TREE OF LIFE HOUSES AN INFINITE COLLECTION OF KNOWLEDGE DREAMS AND STORIES FROM ACROSS ALL EXISTENCE. SURROUNDED BY A SWIRLING COSMOS THIS SANCTUARY OFFERS HEALING AND SELF-DISCOVERY FOR DREAMER

RHYTHM SECTION SYMMETRICAL ANGELIC LUMINOUS PSYCHEDELIC ULTRA DETAILED MOEBIUS WATERCOLOR ENHANCED SUPER BLUE ELECTRIC SOUND VISION ++ RAINBOW CASTLE IMAGINATION STATION NEXUS GATEWAY COSMIC OCEAN STAR ISLAND DREAM WORLD TREE LIBRARY LABYRINTH LEGENDARY GLASS SPIDER / TIME WILL CRAWL NEVERENDING STORY UP TO ME LOVING THE ALIEN DREAM MIDNIGHT CITY TELEVISION RULES NATION INTO WILD EVERYTHING IN ITS RIGHT PLACE PYRAMID SONG KARMA POLICE LEAVING MEANING SOME NEW THINGS FOR SUN RAINBOW RISING DARK TOUCH OF GRAY I KNOW YOU RIDER LOGOS THRU METAMORPHIC ROCKS TYGER LONDON UNDERWATER SUNLIGHT RIDE ON RAY SILVER CROSSES SUPERNATURAL POWER PLANT DRAGON SACRED HEART LAST LINE MAGICAL MYSTERY TOUR MOTHER PEARL #THE #WILD # #RAINBOW #TOWER #LIBRARY #CASTLE #MEMORY #PALACE #STATION #RAINBOW #INN #ASTRAL #CELESTIAL #CITADEL #SANCTUARY #IMAGINATION #STAIRWAY #TO #HEAVEN #RIVER #OF #DREAMS #LIGHT #LIFE #LOVE #GUARDIAN #PEACE #DRAGON #LUCK #SPIRAL #WIZARD #HEART #EMERALD #AVATAR #MOUNTAIN #GREEN 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