Bell's Cathedrals: The Cathedral Church of Durham Part 1

Bell's Cathedrals: The Cathedral Church of Durham.

by J. E. Bygate.

GENERAL PREFACE

This series of monographs has been planned to supply visitors to the great English Cathedrals with accurate and well ill.u.s.trated guide-books at a popular price. The aim of each writer has been to produce a work compiled with sufficient knowledge and scholarship to be of value to the student of Archaeology and History, and yet not too technical in language for the use of an ordinary visitor or tourist.

To specify all the authorities which have been made use of in each case would be difficult and tedious in this place. But amongst the general sources of information which have been almost invariably found useful are:--(1) the great county histories, the value of which, especially in questions of genealogy and local records, is generally recognised; (2) the numerous papers by experts which appear from time to time in the Transactions of the Antiquarian and Archaeological Societies; (3) the important doc.u.ments made accessible in the series issued by the Master of the Rolls; (4) the well-known works of Britton and Willis on the English Cathedrals; and (5) the very excellent series of Handbooks to the Cathedrals originated by the late Mr John Murray; to which the reader may in most cases be referred for fuller detail, especially in reference to the histories of the respective sees.

AUTHOR'S PREFACE

As much as possible of this brief description of Durham is from the personal acquaintance of the writer with the building. Yet many authorities have, of necessity, been consulted in its preparation, notably a pamphlet by the Rev. Canon W. Greenwell, and the "County of Durham," by J.R. Boyle, F.S.A. Thanks are also due to the authorities of the Cathedral for having freely given permission to make drawings and measurements, and to the late Mr Weatherall, chief verger, for his kindly a.s.sistance and information.

The ill.u.s.trations are chiefly from sketches and drawings by the writer, and from photographs reproduced by the kindness of the Photochrom Company, Ltd., and Messrs S.B. Bolas & Co.

J.E.B.

DURHAM CATHEDRAL

CHAPTER I

THE BUILDING OF THE CHURCH

The traveller northward by the East Coast Route cannot fail to be struck by the beauty of the city of Durham, with its red-roofed houses nestling beneath the majestic site of the cathedral and castle. For splendid position the Cathedral of Durham stands unequalled in this country; on the Continent, perhaps that of Albi can alone be compared with it in this respect. The cathedral and Norman Castle are upon the summit of a lofty tongue of land which is almost surrounded by the River Wear. In parts the banks are rocky and steep, in others thickly wooded. The river itself is spanned here and there by fine and historic bridges.

The early history of Durham is obscure. There are many vague legends in existence, a natural consequence, perhaps, when we remember the various and often speedy changes of ownership to which that part of the country was for centuries subjected.

To lead up clearly to the founding of the Cathedral of Durham, it will be necessary to describe briefly the earliest introduction of Christianity into the north of England. That Christianity was known in this country during the time of the Romans there is sufficient evidence to prove. There is, however, little to show that it existed in the north to any appreciable extent. All or nearly all the carved stones, altars, etc., disinterred in that part of the country have been of undoubted Pagan origin.

The ancient kingdom of Northumbria comprised the present counties of Durham, Northumberland, and Yorkshire, and a part of the south-east of Scotland as far north as the Firth of Forth. This kingdom was sub-divided into two portions. The Southern, or Deira, extended from the Tees to the Humber, and the Northern, or Bernicia, reached from the Tees to the Firth of Forth. The province of Bernicia was settled about A.D.

547 by Ida, a chief of the Angles, who made his headquarters on a steep rock on the sea-coast about sixteen miles south of Berwick. He was succeeded by his son Ethelric, who built himself a stronghold, which he named after his wife Bebbanburgh, a name still retained in a shortened form--Bamburgh. Ethelric was followed by Ella, whose son Edwin was driven into exile by his fierce brother-in-law, Ethelfrith, and took possession of Deira, the southern province of Northumbria. After attaining his majority, Edwin, a.s.sisted by Redwald, regained his kingdom, and eventually ruled over the whole of Northumbria; it is during his reign that we find the first authentic history of Christianity in the north. Edwin married Ethelburga, a daughter of Ethelbert, king of Kent, who had been converted to Christianity by the preaching of S. Augustine. He himself received baptism at the hands of Paulinus (625-633), the great Roman missionary, who was sent north with the Princess Ethelburga. Paulinus fixed his headquarters at York, where he built his church, the forerunner of the present cathedral. This attempt of the Romans to christianise Northumbria was, however, of short duration. Cadwalla and Penda rose against them, and Edwin fell in battle at Hatfield Moor in Yorkshire. Paulinus, despairing of the cause, returned to Kent with the queen-widow Ethelburga and her children; and under Cadwalla and Penda, the kingdom soon relapsed into Paganism.

We must now direct our attention to a small, barren island on the west coast of Scotland, Iona. Here came a voluntary exile (A.D. 563), Columba, a monk, said to have been a descendant of the Irish kings. Here he lived and founded a great missionary monastery, which afterwards became the centre of Christian influence in Scotland and the north of England. He and his followers were active workers; they wrote Gospels and devotional books, preached, and built churches of wood. Columba died (A.D. 597), but his work was continued.

In 634, Oswald, a son of Ethelfrith, became king of Northumbria. In his youth he, with his brothers, had been obliged to flee to Scotland, where, during his exile, Oswald was converted to Christianity by the teachers of Iona. On his return he defeated and killed Cadwalla at Hevenfeld, or Heavenfield, near Hexham, in 634, and became the means of finally introducing Christianity into his kingdom. Soon after he became king, Oswald sent to Iona for help, and in reply came a monk, who, for some reason, said by old writers to be his harshness, failed in his mission. He was replaced by another monk named Aidan (635-651), who was eminently successful. Beda speaks of him as "a man of great piety and zeal, combined with tender charity and gentleness." Aidan became intimately a.s.sociated with King Oswald, the two working together, and he chose for his headquarters the small sandy island of Lindisfarne, off the Northumbrian coast, which we now know as "Holy Island."

Lindisfarne thus resembled Iona, and it is probable that the similarity of position and surroundings influenced Aidan in his choice. However that may be, Aidan there founded his monastery and directed the work of his monks.

Pa.s.sing over a short period, we find at Lindisfarne a monk who is so intimately connected with this cathedral that he demands special attention--the great S. Cuthbert, sixth bishop of Lindisfarne, and the patron saint of Durham. Little is known of his birth and parentage. Some writers give him a Scotch origin, others Irish,[1] and others again say he was born of humble parents on the banks of the Tweed. The latter is most probable. Certain it is that at an early age he was left an orphan, and was employed as an under-shepherd near to Melrose. From his earliest youth he was thoughtful and pious, and watched and imitated in his mode of life the monks of Melrose. There are numerous legends and stories of S. Cuthbert's youth. He is said to have wrought many miracles, even to the extent of stilling a tempest. One of these may be told here on account of the share it played in his choice of monastic life:--On a certain night in A.D. 651, while tending his sheep, his companions being asleep, Cuthbert saw in the heavens a brilliant shaft of light, and angels descending. These very shortly re-ascended, bearing among them "a spirit of surpa.s.sing brightness." In the morning it was found that the good S. Aidan was dead. The vision had a marked and lasting effect on Cuthbert, and eventually resulted in his entering the monastery at Melrose. For ten years Cuthbert led a holy and studious life at Melrose, under Prior Boisil, when he was chosen among others to proceed to the newly-founded monastery at Ripon. His sojourn there was, however, short, as owing to doctrinal differences concerning the celebration of Easter, he and the other Scottish monks returned to Melrose. Some four years later, on the death of Boisil, Cuthbert was elected his successor, as prior of Melrose. In A.D. 664, we find him holding the same office at Lindisfarne, where he remained for twelve years. He then retired from his position, in order to attain a higher degree of Christian perfection by living a solitary life, first on a small island near Lindisfarne, and afterwards on the island of Farne, near Bamburgh. There are many stories told of his great piety at this time, so that even the wild sea-birds are said to have obeyed him.

[1] Sanderson, in his edition of "Rites of Durham," 1767, says: "He is said to be descended from the Blood Royal of the Kings of Ireland, being son of one Muriardach and Sabina his wife, a King's daughter. He was educated in the Abbey of Mailrose."

In the year A.D. 685 Cuthbert was, though against his own wishes, consecrated Bishop of Lindisfarne. His great activity and usefulness in this office was soon cut short, for in less than two years, on the 20th of March A.D. 687, he died. Obediently to his own request, his body was wrapped in a linen cloth, which had been given him by the Abbess Yerca; and, placed in a stone coffin, the gift of the Abbot Cudda, was interred in the church at Lindisfarne. He was not to rest, however. In A.D. 698 the monks disinterred his remains in order to place them in a specially-prepared wooden coffin. It is said they found the saint's body perfectly incorrupt. To quote the quaint Hegge:

But whiles they opened his coffin, they start at a wonder, they look't for bones and found flesh, they expected a skeleton, and saw an entire bodie, with joynts flexible, his flesh so succulent, that there only wanted heate to make his bodie live without a soul, and his face so dissembling death, that elsewhere it is true that sleep is the image of death, but here death was the image of sleep. Nay, his very funerall weeds were so fresh, as if putrefaction had not dared to take him by the coat.[2]

[2] "County of Durham," by J.K. Boyle, F.S.A.

Whatever may be the truth of this, his body was placed in a wooden coffin, portions of which are still preserved in the chapter library at Durham.

Over a century and a half after these events the coast of Northumbria was disturbed and troubled by the piratical invasions of the Danes. The number and violence of these incursions so increased that the whole country lay practically at their mercy. Becoming alarmed for their own safety and that of their holy relics, the monks of Lindisfarne fled, taking with them the body of their saint, and all their sacred vessels and books. This occurred in A.D. 875.

Here commenced that long wandering which eventually ended in the founding of the Cathedral Church of Durham, where the bones of S.

Cuthbert found their final resting-place.

Bishop Eardulph and his monks, with their sacred charge, travelled for seven years, over a great portion of the north of England and part of the south of Scotland. Many churches dedicated to S. Cuthbert in the north are thought to mark their resting-places. From a list of these given by Prior Wessington the probable route of the wanderers can be approximately, made out as follows:--First to Elsdon and down the Rede to Haydon Bridge. Up the South Tyne to Beltinghame, and then following the route of the Roman Wall to Bewcastle. Turning south to Salkeld, and thence by Eden Hall and Plumbland into Lancashire, towards the river Derwent. Here they came to a determination to cross to Ireland, and took ship from the mouth of the Derwent. Very soon a violent storm arose, the vessel became unmanageable and was nearly filled with water, which, according to Symeon, immediately turned into blood. A return was inevitable. It was during this attempt that the famous copy of the Gospels, known as the Durham Book, was washed overboard into the sea.

This book is, perhaps, the most beautiful example of Anglo-Saxon writing and illumination extant, and is surpa.s.sed only by the celebrated Irish MS., the Book of Kells. It was shortly afterwards found on the coast in a comparatively uninjured condition; and is now preserved in the British Museum. The wandering monks next turned northwards as far as Witherne, on the Galloway coast, and then returned to England, through Westmoreland and across Stainmoor into Teesdale, staying for a time at a village, which no doubt owes it present name Cotherstone to this circ.u.mstance. Leaving here and crossing the hills, through Marske, Forcett and Barton, they arrived at the abbey of Craike, near Easingwold, where they were kindly treated by the abbot, and remained about four months. On resuming their journey the monks removed the body of S. Cuthbert to Cuncachester, or, as we now know it, Chester-le-Street, a former Roman camp. Here the fraternity remained for a hundred and thirteen years; and here was the seat of the Bishopric of Bernicia until A.D. 995. Many are the legends cl.u.s.tering round these journeyings. How, when leaving Lindisfarne, the sea opened a pa.s.sage for them, and how in more than one difficulty the dead saint himself gave them a.s.sistance.

Notably, on one occasion when the bearers were worn out and weary he appeared and showed them where they would find a horse and car in which to carry their burden. This horse and car were afterwards used on their journeys.

In the year 995, again for safety, they removed once more under Bishop Aldhun, first for a short time to Ripon, and then finally to Durham. It is of this last journey the following story is told:--

"Coming with him" (_v._ Sanderson), "on the _East_ Side of _Durham_, to a Place call'd _Wardenlawe,_ they could not with all their Force remove his body further, for it seemed fastened to the Ground; which strange and unforeseen Accident produced great Astonishment in the Hearts of the Bishop, the Monks, and their a.s.sociates; whereupon they fasted and prayed three Days with great Devotion, to know by Revelation from G.o.d, what to do with the holy Body, which was soon granted to them, it being revealed to _Eadmer_, a virtuous Man, that he should be carried to _Dunholme_, where he was to be received to a Place of Rest. They were again in great Distress, in not knowing where _Dunholme_ lay; but as they proceeded, a Woman wanting her Cow, called aloud to her Companion, to know if she had seen her? Who answered, She was in _Dunholme_. This was an happy and heavenly Sound to the distressed Monks, who thereby had Intelligence that their Journey's End was at Hand, and the Saint's Body near its Resting-place; thereupon with great Joy they arrived with his Body at _Dunholme_, in the Year 997."

[Ill.u.s.tration: The Dun Cow.]

Arrived at Dunholm they raised a "little Church of Wands and Branches"

to protect the sacred relics until a building more worthy of such a charge could be erected. This was the beginning of the Cathedral and City of Durham.

The condition of the place at this time must have been very wild, and it certainly was a natural stronghold. The only open spot seems to have been the plateau where the cathedral now stands. The site is curiously described in a Saxon poem, from which the following is a translation:--

The City is celebrated In the whole Empire of the Britons The road to it is steep It is surrounded with rocks And with curious plants The Wear flows round it A river of rapid waves And there live in it Fishes of various kinds Mingling with the floods.

And there grow Great Forests, There live in the recesses Wild Animals of many sorts In the deep valleys Deer innumerable.

As soon as possible a stone chapel was built, in which the body of S.

Cuthbert was placed. Bishop Aldhun, not satisfied with this, determined to establish a great church. Work was immediately commenced and progressed so rapidly that the building, known as "the White Church,"

was consecrated in A.D. 999. Of this there would seem to be no authentic remains existing; although some authorities think portions of it are included in the present cathedral. Bishop Aldhun died in 1018. The next date of importance is the year 1081, when William of Saint Carileph was appointed Bishop by the Conqueror. He was a monk of the Benedictine order, and at once drove out and dispossessed the secular clergy at Durham, replacing them from the Benedictine Monasteries which were established at Jarrow and Monkwearmouth. Bishop Carileph is the man to whom we owe the present Cathedral of Durham. In 1088 he was obliged to flee into exile in Normandy, where he remained three years, through his having taken part in the rebellion against William II. It was probably during this time of banishment that he conceived the idea that if he returned to Durham he would build a more worthy church, such as were already erected and in course of construction in Normandy.

Soon after his return in 1091 he commenced to carry out his scheme; and we learn that on the 11th of August 1093, the foundation stone of the new church was laid, with great pomp.

The work proceeded rapidly, commencing at the east end. By the time of Bishop Carileph's death, which occurred in 1096, the walls of the choir, the eastern walls of the transepts, the tower arches, and a portion of the first bay of the nave, were completed. It is also very probable that the lower portion of the walls of the whole church are of Carileph's time.

After the death of Bishop Carileph the see of Durham remained vacant for three years. The monks, however, were not idle during this period, and they continued the work vigorously, completing the west walls of the transepts and the vaulting of the north transept. In 1099 Ralph Flambard was appointed bishop, and he held the office until 1128. He carried on the building as the funds at his disposal would allow, sometimes rapidly and at others more slowly. Before his death it would appear that he completed the nave as high as the wall plates and altogether finished and roofed the aisles. The western towers as far as the height of the roof of the nave are also the work of Flambard. In 1104 the work was so far advanced as to permit the removal of the body of S. Cuthbert, from the temporary shrine which Bishop Carileph had erected over it, into the new church. This ceremony was performed on August 29th, 1104, and the coffin was placed in a shrine behind the high altar.

On Flambard's death in 1128 the see was again left vacant for five years, but we are told that the monks continued the work and completed the nave. The portion built by them at this time must of necessity have been the vaulting and roof, the architectural features of which are quite in accordance with the date, being late Norman.

Flambard's successor was Galfrid Rufus, who was Bishop from 1133 to 1140.