The Cathedral Church of Canterbury Part 3

Dunstan, is the tomb of Simon of Sudbury, who was archbishop from 1375 to 1381. He built the west gate of the city, and a great part of the town walls; in consideration of these benefits the mayor and aldermen used at one time to make an annual procession to his resting-place and offer prayers for his soul. Outside Canterbury his acts were not regarded with so much grat.i.tude, for he was the inventor, or reviver, of the poll tax, and was in consequence beheaded on Tower Hill by Wat Tyler and his followers. Stanley relates that "not many years ago, when this tomb was accidentally opened, the body was seen within, wrapped in cere-cloth, a leaden ball occupying the vacant place of the head." Sudbury is also famous as having spoken against the "superst.i.tious" pilgrimages to St.

Thomas' shrine, and his violent death was accordingly attributed to the avenging power of the incensed saint. Westward of his monument stands that of Archbishop Stratford (1333-1348), who was Grand Justiciary to Edward III. during his absence in Flanders, and won fame by his struggle with the king. Between this tomb and the archbishop's throne lies Cardinal Kemp (1452-1454), who was present at Agincourt in the camp of Henry V.; his tomb is surmounted by a remarkable wooden canopy. Opposite, on the north side, is the very interesting monument of Archbishop Henry Chichele (1414-1443). Shakespeare tells us that he was the instigator of Henry V.'s war with France, and it is supposed that out of remorse for this act he built, during his lifetime, the curious tomb which now conceals his bones; it is kept in repair by All Souls' College, which was founded by the penitent archbishop that its fellows might pray for the souls of all who had perished during the war; the effigy, in full canonicals, with its head supported by angels, and with two monks holding open books, kneeling at its feet, lies on the upper slab; and underneath is a ghastly figure in a winding-sheet, supposed to represent the archbishop after death; the diminutive figures which originally filled the niches were destroyed by the Puritans, but have been to some extent replaced. The gaudy colours of the tomb enable one to form some idea of the appearance of the churches in the Middle Ages, when they were bedizened with painted images, hangings, and frescoes: to judge from this specimen the effect must have been distinctly tawdry. Further east we find the monument of Archbishop Howley; he was chiefly remarkable as having crowned Queen Victoria and married her to the Prince Consort, and his monument is noticeable as being the first erected to an archbishop, in the cathedral, since the Reformation; he himself lies at Addington. Beyond is a fine tomb well worthy of examination, crowned by an elaborate canopy which shows traces of rough usage at the hands of the restoring enthusiasts, who surrounded the choir with cla.s.sical wainscoting after the Restoration. It is the monument of Archbishop Bourchier, a staunch supporter of the House of York; he was primate for thirty-two years, from 1454 to 1486, and crowned Edward IV., Richard III., and Henry VII. The "Bourchier knot" is among the decorations which enrich the canopy of his tomb.

#The South-East Transept.#--According to the present custom of the Canterbury vergers, the visitor is led from the choir to the south-east transept. "In the choir of Ernulf," says Willis, "the transepts were cut off from the body by the continuity of the pier-arches and the wall above, and each transept was therefore a separate room with a flat ceiling....

But in the new design of William the transepts were opened to the central portion, and the triforium and clerestory of the choir were turned at right angles to their courses, and thus formed the side walls of the transepts.... The entire interior of the eastern transept has been most skilfully converted from Ernulfian architecture to Willelmian (if I may be allowed the phrase for the nonce). It was necessary that the triforium and clerestory of the new design should be carried along the walls of these transepts, which were before the fire probably ornamented by a continuation of those of Ernulf. But the respective level of these essential members were so different in the old and new works that the only parts of them that could be retained were the windows of the old clerestory, which falls just above the new triforium tablet, and accordingly these old windows may still be seen in the triforia of the transepts, surmounted by the new pointed clerestory windows. But the whole of the arcade work and mouldings in the interior of these transepts belongs to William of Sens, with the sole exception of the lower windows.

Even the arches which open from the east wall of these transepts to the apses have been changed for pointed arches, the piers of which have a singularly elegant base."

In the two apses of this transept altars to St. Gregory and St. John once stood, and here were shrines of four Saxon primates. There is a window in the south wall erected to the memory of Dean Alford; below it is the spot on which the tomb of Archbishop Winchelsea (1294-1313) was placed. He was famous for his contest with Edward I. concerning clerical subsidies, and for having secured from the king the confirmation of the charter. He was more practically endeared to the people by the generosity of his almsgiving--it is said that he distributed two thousand loaves among the poor every Sunday and Thursday when corn was dear, and three thousand when it was cheap. His tomb was heaped with offerings like the shrine of a saint, but the Pope refused to confirm the popular enthusiasm by canonizing the archbishop; the fact, however, that it had been so reverenced was enough to qualify it for destruction in the days of Henry VIII. This transept is used at present as a chapel for the King's School, a direct continuation of the monastery school, at which Archbishops Winchelsea and Kemp were both educated. It contains the Corinthian throne which was set up in the choir early in the last century.

#The South-West Choir Aisle.#--At the corner of this aisle we may notice the arcade which shows the combination of the Norman rounded arch and double zigzag ornamentation with the pointed arch and dogtooth tracery of William. Here also are two tombs, which have given rise to a good deal of speculation. The more easterly one used to be regarded as the monument of Hubert Walter, who was chancellor to Richard Coeur de Lion and followed him and Archbishop Baldwin to Palestine, and, on the death of the latter, was made primate in the camp at Acre: it is thought more probable, however, in the light of recent research, that he is buried in the Trinity Chapel. The other tomb used to be the resting place of Archbishop Reynolds, the favourite of Edward II., but it also affords food for discussion, as there is no trace of the "pall"--a Y-shaped strip of lamb's wool marked with crosses, a special mark of metropolitan dignity which was sent to each primate by the Pope--on the vestments of the effigy. Hence conjecture doubts whether these tombs are tenanted by archbishops at all, and inclines to the theory that they contain the bones of two of the Priors, perhaps of d'Estria. From this point we can notice the ingenious apparatus connected with the organ.

#St. Anselm's Tower and Chapel.#--Proceeding eastward, towards the Trinity Chapel, we pause to examine the chapel or tower of St. Anselm, which corresponds to that of St. Andrew on the north side of the cathedral. Both these chapels probably at one time were much more lofty, as they are described as "lofty towers" by Gervase; it was in order to bring them into the church, when it was reconstructed after the fire, that the eastward contraction, which presents such a curious effect as seen from the choir, was found necessary. They are now, as Willis points out, "only of the same height as the clerestory of the Norman Church, to which they formed appendages, and consequently they rose above the side-aisles of that church as much as the clerestory did. The external faces of the inward walls of these towers are now inclosed under the roof of William's triforium, and it may be seen that they were once exposed to the weather."

The arches in St. Anselm's tower were originally set up by Ernulf, but there is reason to believe that they were rebuilt after the great conflagration. "The arch of communication," says Willis, "is a round arch, at first sight plainly of the Ernulfian period, having plaited-work capitals and mouldings with shallow hollows. A similar arch opens on the eastern side of the tower into its apse. But a close examination will shew that both these arches have undergone alteration.... I am inclined to believe that both these arches were reset and reduced in s.p.a.ce after the fire, probably to increase their strength and that of their piers, on account of the loss of abutment, when the circular wall of the choir-apse was removed." The alterations that were made in these arches were probably not important, and did not extend beyond the re-modelling of the mouldings on the side of the arch towards the choir-aisle; for we may notice that above both the arches we can still trace the notched decoration which is peculiar to Ernulf's work. This chapel was originally dedicated to St.

Peter and St. Paul, and a very interesting relic of this saintly patronage has lately been discovered. Apparently, in order to strengthen the building, two of the three windows in the chapel were blocked up, and a b.u.t.tress was built across a chord of the apse, in the early part of the thirteenth century. In the course of the restoration of the tower which was recently carried out, this b.u.t.tress was taken away, and its removal laid bare a fresco painting, representing St. Paul and the viper at Melita. This piece of decoration, as need hardly be said, must have been put in before the construction of the b.u.t.tress which has concealed and preserved it for nearly seven centuries; it is conjectured, with a good deal of reason, that a similar presentment of St. Paul [Transcriber: St. Peter?] was painted at the same time on the opposite wall, but as it had no b.u.t.tress to protect it, it has been altogether effaced. A copy of the fresco of St. Paul has been placed in the cathedral library. The altar of SS. Peter and Paul stood at the east end, and behind it was the tomb of the celebrated Archbishop Anselm, by whose name the chapel is now commonly called. A very interesting feature of this tower is a large and elaborate five-light window of the Decorated period. It replaced the original south window of the chapel, and was inserted by Prior d'Estria in 1336; it is remarkable as being one of the few instances of Decorated architecture in the cathedral, and also because of the detailed account that has been preserved of its erection and cost. The pa.s.sage in the archives runs as follows:--"Memorandum, that in the year 1336, there was made a new window in Christ Church, Canterbury, that is to say, in the chapel of the Apostles St. Peter and St. Paul, upon which there were expended the following sums:

_ s. d._ "Imprimis, for the workmanship, or labour of the masons 21 17 9 Item, for the breaking down of the wall, where the window now is 0 16 9 ----for lime and gravel 1 0 0 ----for 20 cwt. of iron bought for said window 4 4 0 ----for the labour of the smiths 3 5 4 ----for Caen stone bought for same 5 0 0 ----for gla.s.s and the labour of the glaziers 6 13 4 ----------- Total 42 17 2."

On the heads of the lights of this window were pendent bosses, like those of the door in the choir-screen, which, as has been said, was also the work of Prior de Estria. These bosses and the stones from which they were suspended, have altogether disappeared, otherwise the internal tracery of the window is in good preservation. "The outside, however, is in a very bad condition for the purpose of the antiquarian; for, apparently on account of the decayed state of its surface, the tracery has undergone the process of splitting, namely, the whole of the outer part has been faced down to the gla.s.s, and fresh worked in Portland stone; Portland stone mullions, or _monials_ as they are more properly called, have also been supplied. And as this repair was executed at a period when this cla.s.s of architecture was ill understood, the mouldings were very badly wrought, which, with the unfortunate colour and surface of the Portland stone, has given the window a most ungenuine air. However, the interior is as good as ever it was, and it is on account of its date, as well as for its beauty, a most valuable example" (Willis).

The insertion of the window in question probably had the effect of weakening the walls of the chapel; at any rate they show signs of a tendency to settle. Beneath it is the tomb of Archbishop Bradwardine, a great scholar and divine, whose primacy only lasted three months. Opposite to him lies Simon de Mepeham--archbishop from 1328 to 1333--whose tomb forms the screen of the chapel. It is a black marble monument well worthy of examination, with a double arcade and a richly decorated canopy; the ornamentation has been greatly damaged, but the shattered remains show traces of beautiful work. Mepeham's short primacy was brought to an untimely end by the contumacy of Grandisson, Bishop of Exeter, who refused to allow him to enter Exeter Cathedral, actually guarding the west door with an armed force. The pope sided with the recalcitrant bishop, and Mepeham died, according to Fuller, of a broken heart in consequence of this humiliation.

#The Watching Chamber.#--Above the Chapel of St. Anselm is a small room, which is reached by a staircase from the north-west corner. A window in it commands a view into the cathedral, and from this circ.u.mstance it has been inferred that a watcher was stationed here at night to protect the priceless treasures of St. Thomas's shrine from pillage by marauders. Some doubt has been thrown on this a.s.sumption, since the site of the shrine is not fully seen from the window, but the room is still generally known as the Watching Chamber. Probably the shrine was much more efficiently guarded than by the presence of a solitary monk in a chamber, from which even if he could see thieves he certainly could not arrest them; for we know that "on the occasion of fires the shrine was additionally guarded by a troop of fierce ban-dogs" (Stanley). It is also said that King John of France was imprisoned in this chamber during his stay at Canterbury, but this is most unlikely, seeing that he was treated by the Black Prince more as a sovereign than as a captive.

[Ill.u.s.tration: SOME MOSAICS FROM THE FLOOR OF TRINITY CHAPEL.]

#Trinity Chapel.#--Pa.s.sing further east, we ascend the flight of steps, deeply worn by innumerable pilgrims, and enter the precincts of the Trinity Chapel. All this part of the cathedral, from the choir-screen to the corona, was rebuilt from the ground, specially with a view to its receiving the shrine of St. Thomas. It is still, however, called by the name of the Trinity Chapel, which previously occupied this site, and was burnt down by the fire which destroyed Conrad's choir. In this chapel Thomas a Becket celebrated his first ma.s.s after his installation as archbishop, and his remains were laid for some time in the crypt below it. This portion of the building was all carried out under the direction of English William. Gervase relates that when William of Sens, after his accident, "perceiving that he derived no benefit from the physicians, returned to his home in France," his successor, English William "laid the foundation for the enlargement of the church at the eastern part, because a chapel of St. Thomas was to be built there; for this was the place a.s.signed to him; namely the Chapel of the Holy Trinity, where he celebrated his first ma.s.s--where he was wont to prostrate himself with tears and prayers, under whose crypt for so many years he was buried, where G.o.d for his merits had performed so many miracles, where poor and rich, kings and princes, had worshipped him, and whence the sound of his praises had gone out into all lands." As to the extent to which the second William was guided by the plans of his predecessor we have no means of judging accurately. Certainly the general outline of this part of the building must have been arranged by William of Sens, for the contraction of the choir, in order to preserve the width of the ancient Trinity Chapel had been carried out up to the clerestory before his retirement. Willis deals with the subject at some length: "Whether," he says, "we are to attribute to the French artist the lofty elevation of the pavement of the new chapel, by which also so handsome a crypt is obtained below, must remain doubtful. The bases of his columns, as well as those of the shafts against the wall are hidden and smothered by the platform at the top of these steps and by the side steps that lead to Becket's chapel. This looks like an evidence of a change of plan, and induces me to believe that the lofty crypt below may be considered as the unfettered composition of the English architect.... The Trinity Chapel of the Englishman is under the influence of the French work of which it is a continuation, and accordingly the same mouldings are employed throughout, and the triforium and clerestory are continued at the same level; but the greater level of the pavement wholly alters the proportion of the piers to their arches, and gives a new and original, and at the same time a very elegant character to this part of the church compared with the work of the Frenchman, of which, at first sight, it seems to be a mere continuation.

The triforium also of this Trinity Chapel differs from that of the choir, in that its four pointed arches instead of being, like them, included under two circular ones, are set in the form of an arcade of four arches, of two orders of mouldings each. The mouldings are the same as in the choir, but the effect of their arrangement is richer. Also in the clerestory two windows are placed over each pier-arch, instead of the single window of the choir. The mixture of the two forms of arches is still carried on, for although the semicircular arch is banished from the triforium, it is adopted for the pier-arches.

"However, in the side-aisles of the Trinity chapel, and in the corona, our English William appears to have freed himself almost as completely from the shackles of imitation, as was possible. In the side-aisles the mouldings of the ribs still remain the same, but their management in connection with the side walls, and the combination of their slender shafts with those of the twin lancet windows, here for the first time introduced into the building, is very happy. Slender shafts of marble are employed in profusion by William of Sens, and Gervase expressly includes them in his list of characteristic novelties. But here we find them either detached from the piers, or combined with them in such a manner as to give a much greater lightness and elegance of effect than in the work of the previous architect. This lightness of style is carried still farther in the corona, where the slender shafts are carried round the walls, and made princ.i.p.al supports to the pier-arches, over which is placed a light triforium and a clerestory; and it must be remarked that all the arches in this part of the building are of a single order of mouldings, instead of two orders as in the pier-arches and triforium of the choir."

So much for the architectural details of the Trinity Chapel. To the ordinary visitor its interest lies rather in the fact that it contained Becket's shrine, and that we here see the curious old windows portraying the sainted Archbishop's miracles, and what is, perhaps, most important of all to many, #the tomb of Edward the Black Prince#. This monument is the first feature that we notice as we enter by the south-west gate of the chapel; it stands between the two first pillars, and by the side of the site of the shrine. By the Prince's will he had left directions that he should be buried in the crypt, where he had already founded a chantry, at the time of his marriage with the "Fair Maid of Kent" in 1363. But for some unknown reason, probably in order that the dead hero's bones might be placed in the most sacred spot possible--he was laid to rest by the side of the martyr, then in the zenith of his sanct.i.ty. One of the most romantic figures in English history is that of Edward the Black Prince, who "fought the French" as no Briton, except perhaps Nelson, has fought them since; he was sixteen years old when he commanded the English army in person at the battle of Cressy, and was wounded in the thickest of that most sanguinary fray: ten years later, facing an army of 60,000 men with a mere 8,000 behind him, he inflicted a still more severe defeat on the French at Poitiers, and captured their king, whom he took with him to Canterbury on his triumphant return to London. In all our list of national heroes there is not one who upheld the prowess of the English arms more gallantly than this mighty warrior who was cut off while still in the flower of his years, leaving England to the miseries of sedition and civil war. His tomb is one of the most impressive of such monuments. The gilding and bright colours have almost entirely disappeared, but the striking effect of the effigy is probably only enhanced by the solemn sombreness of its present appearance. It is a figure clad in full armour, spurred and helmeted, as the Prince had ordained by his will. The head rests on the helmet and the hands are joined in the att.i.tude of prayer. The face, which is undoubtedly a portrait, is stern and masterful. "There you can see his fine face with the Plantagenet features, the flat cheeks, and the well-chiselled nose, to be traced, perhaps, in the effigy of his father in Westminster Abbey, and his grandfather in Gloucester Cathedral." The tomb itself is worthy to support the figure and guard the ashes of the Black Prince. Carved on its side clearly, that all might read it, is the inscription which he had himself chosen; it is in Norman French, which was still the language spoken by the English Court, and in the same spirit which moved the designer of Archbishop Chichele's tomb to portray the living man and the mouldering skeleton, this epitaph contrasts the glories of the Prince's life--his wealth, beauty, and power--with the decay and corruption of the grave. It is distinctly pagan in thought, and reminds one strongly of the laments of the dead Homeric heroes as they wail for the joys of life and strength and lordship. Stanley states that it is "borrowed, with a few variations, from the anonymous French translation of the 'Clericalis Disciplina' of Petrus Alphonsus composed between the years 1106 and 1110." But it is strangely un-Christian in sentiment as a few lines will show--

"Tiel come tu es, je autiel fu, tu seras tiel come je su, De la mort ne pensay je mie, tant come j'avoy la vie.

En terre avoy grand richesse, dont je y fys grand n.o.blesse, Terre, mesons, et grand tresor, draps, chivalx, argent et or.

Mesore su je povres et cheitifs, perfond en la terre gys, Ma grand beaute est tout alee, ma char est tout gastee Moult est estroite ma meson, en moy ne si verite non, Et si ore me veissez, je ne quide pas que vous deeisez Que j'eusse onges hom este, si su je ore de tout changee."

Below this inscription are ranged coats-of-arms, bearing the ostrich feathers and the motto _Ich Diene_ ("I serve"), which, according to time-honoured but unauthenticated tradition, the prince won from the blind King of Bohemia, who was led into the thick of the fighting at Cressy, and died on the field. Welsh archaeologists, however, maintain that these words are Celtic, and mean "behold the man;" their theory suggests that this was the phrase used by Edward I. when he presented his firstborn son to the Welsh people as their prince, and that the words thus became the motto of the princes of Wales. This is a rather far-fetched piece of reasoning, and one would certainly prefer to accept the more picturesque tradition which connects the phrase with the glories of Cressy. The other word found on these escutcheons--_Houmont_--is still more puzzling. We know that the Black Prince was wont to sign himself _Houmont, Ich Diene_. Stanley explains the combination gracefully, but not very convincingly. "If, as seems most likely, they are German words, they exactly express what we have seen so often in his life, the union of 'Hoch muth,' that is _high spirit_, with 'Ich Dien,' _I serve_. They bring before us the very scene itself after the battle of Poitiers, where, after having vanquished the whole French nation, he stood behind the captive king, and served him like an attendant."

[Ill.u.s.tration: THE BLACK PRINCE'S TOMB (FROM A PHOTOGRAPH BY CARL NORMAN AND CO.).]

The tomb is surmounted by a canopy on which is painted an interesting representation of the Trinity. The work is a good deal faded, but still worthy of notice; the absence of the figure of the dove is curious, but is not unparalleled in such designs. At the corners are symbols of the four evangelists. The Holy Trinity--on whose feast-day he died--was held in peculiar veneration by the Black Prince. The ordinance of the chantry founded by him in the crypt contains the phrase, _Ad honorem Sancte Trinitatis quam peculiari devocione semper colimus_. A curious metal badge, preserved in the British Museum, is stamped with the figure of the prince kneeling before the Almighty and our Saviour, whose representation is almost identical with the design on the canopy over the tomb; here also the figure of the dove is absent. Round the canopy and in the pillars we can still see the hooks which upheld the black tapestry, bordered with crimson and embroidered with _cygnes avec tetes de dames_, which was hung, as ordained by his will, round the prince's tomb and Becket's shrine.

[Ill.u.s.tration: SHIELD, COAT, ETC., OF THE BLACK PRINCE.]

Lastly, above the canopy, on a cross-beam between two pillars, are suspended the brazen gauntlets, the helmet, the wooden shield with its moulded leather covering, the velvet coat emblazoned with the arms of England and France, and the empty sheath. The gauntlets were once embellished with little figures of lions on the knuckles; these have been detached by "collectors," vandals almost as ruthless as Blue d.i.c.k and his troopers, and without their excuse of mistaken religious zeal. The helmet still has its original lining of leather, showing that it was actually worn. The sword which fitted the now empty sheath is said to have been taken away by Oliver Cromwell; it appeared in Manchester at the beginning of this century under circ.u.mstances so curious, that we may be excused for quoting the following letter from Canon Wray, given in Stanley's Appendix on the Black Prince's will. "The sword, or supposed sword, of the Black Prince, which Oliver Cromwell is said to have carried away, I have seen and many times have had in my hands. There lived in Manchester, when I first came here, a Mr. Thomas Barritt, a saddler by trade; he was a great antiquarian, and had collected together helmets, coats of mail, horns, etc., and many coins. But what he valued most of all was a sword: the blade about two feet long, and on the blade was let in, in letters of gold, 'EDWARDUS WALLIE PRINCEPS'.... He was in possession of this sword A.D. 1794. He told me he purchased many of the ancient relics of a pedlar, who travelled through the country selling earthenware, and I think he said he got this sword from this pedlar. When Barritt died, in 1820, his curiosities were sold by his widow at a raffle, but I believe this sword was not amongst the articles so disposed of. It had probably been disposed of beforehand, but to whom I never knew; yet I think it not unlikely that it is still in the neighbourhood. The sword was a little curved, scimitar-like, rather thick, broad blade, and had every appearance of being the Black Prince's sword." Truly a most remarkable story. This historic blade, which may have hewn down the French ranks at Poitiers, is disposed of by an itinerant crockery vender to an antiquarian saddler; on his death is, or is not, "sold at a raffle" and--vanishes!

[Ill.u.s.tration: WEST GATE.]

These arms that hang over the prince's tomb are all that are left of two distinct suits, one for war, and one for use in the joust and the ceremonials of peace, which were, according to directions given in the will, carried in the funeral procession through the West Gate and along the High Street to the cathedral. The pieces which remain all belong to the suit worn in actual warfare.

The centre of the chapel looks curiously blank, being left so by the thoroughness with which all trace of Becket's shrine was removed by the reforming zeal and insatiable rapacity of Henry VIII. and his minions. The effect of the bare stone pavement presents an impressive contrast to the vanished glories of the shrine blazing with gold and jewels, as we read of it. (For a description of the shrine and its history, see Chapter I.) The exact place on which it stood is plainly shown by the marks worn in the stones by the knees of generations of pilgrims as they knelt before it, while the prior, with his white wand, pointed out the choicest of its treasures. To the west, between the altar-screen--the unhappy effect of which is painfully conspicuous from this point--and the site of the shrine, there is some very interesting mosaic pavement, containing the signs of the zodiac, and emblems of virtue and vice, an example of the _Opus Alexandrinum_, which appears in the floors of most of the Roman basilicas. A similar piece of mosaic work may be seen round the shrine of Edward the Confessor at Westminster. Above the eastern end of the shrine a gilded crescent was fixed in the roof, which still remains; the origin and meaning of this emblem have been disputed with considerable heat, and many ingenious conjectures have been framed to account for its presence here.

One theory regards it as an allusion to the tradition according to which Becket's mother was a Saracen. But this legend is believed to be comparatively modern, and, as Mr. George Austin points out, "even if the legend of Becket's mother had obtained credence at that early period, it may be observed that in the painted windows around no reference is made to the subject, though evidently capable of so much pictorial effect."

Another solution would connect the crescent with the worship of the Virgin Mary, who is often pictured as standing on the moon (comp. Rev. xii. 1).

Supporters of this theory lay stress on the fact that the Trinity Chapel at Canterbury occupies the extreme east end of the church, which is generally the site of the Lady Chapel, and that therefore the presence of this emblem--if it can be connected with the Virgin--would be peculiarly appropriate here. Mr. Austin propounded the explanation which is now most generally accepted. "When the groined roof," he says, "was relieved of the long-acc.u.mulated coats of whitewash and repaired, the crescent was taken down and regilt. It was found to be made of a foreign wood, somewhat like in grain to the eastern wood known by the name of iron-wood. It had been fastened to the groining by a large nail of very singular shape, with a large square head, apparently of foreign manufacture." He comes to the conclusion that the crescent is one of a number of trophies which he supposes to have once decorated this part of the cathedral, and he is led to his conclusion by the fact that "more than one fresco painting of encounters with the Eastern infidels formerly ornamented the walls (the last traces of which were removed during the restoration of the cathedral under Dean Percy, afterwards Bishop of Carlisle), and in one of which the green crescent flag of the enemy seems borne away by the English archers.

Might not these frescoes have depicted the fights in which these trophies were won?" Also, in the hollows of the groining which radiate from the crescent, there were a number of slight iron staples, which Mr. Austin, having shown that they cannot have supported either hanging lamps or the covering of the shrine, believes to have upheld flags, horsetails, etc., which formed the trophy of which the gilded crescent was the centre. We know that Becket received the t.i.tle of St. Thomas Acrensis owing to his close connection with the knights of the Hospital of St. John at Acre. But none of these explanations seem very convincing, and the history and significance of the crescent in the roof seem likely to remain a mystery.

Before we turn from Becket and his shrine to the other monuments in the Trinity Chapel, we must call the attention of our readers to the stained windows which depict the miracles of the sainted martyr. The chapel was at one time entirely surrounded with gla.s.s of this sort, but only a portion has survived the ravages of the Puritans. "Of these windows," says Austin, "unfortunately but three remain, but they are sufficient to attest their rare beauty; and for excellence of drawing, harmony of colouring, and purity of design, are justly considered unequalled. The skill with which the minute figures are represented cannot even at this day be surpa.s.sed; it is extraordinary to see how every feeling of joy or sorrow, pain and enjoyment, is expressed both in feature and position. But in nothing is the superiority of these windows shown more than the beautiful scrolls and borders which surmount the windows, and gracefully connect the groups of medallions." Most of these windows probably contained representations of Becket, and so were doomed to destruction by the decree of Henry VIII., in which "his Grace straitly chargeth and commandeth, that henceforth the said Thomas Becket shall not be esteemed, named, reputed, nor called a saint, but Bishop Becket, and that his images and pictures throughout the whole realm shall be put down and avoided out of all churches and chapels, and other places; and that from henceforth the days used to be festivals in his name shall not be observed, nor the service, office, antiphonies, collects and prayers in his name read, but rased and put out of all books." This proclamation was rigorously carried out though the stained windows which come within its terms have, in some cases, escaped destruction. For instance there remains a window in the south transept of Christ Church Cathedral, Oxford, representing the martyrdom of Becket, but it is interesting to note that even here the archbishop's head was removed from the gla.s.s. Three of the windows of the Trinity Chapel have survived, and fragments of others are scattered over the gla.s.s of the building. They are entirely devoted to depicting the miracles of the martyr, which began immediately after his death and reception--according to a vision of Benedict--in a place between the apostles and the martyrs, above even St.

Stephen.

The window towards the east on the north side of the shrine is divided into geometrical figures, each figure composed of a group of fine medallions; every group tells the story of a miracle, or series of miracles, performed by the influence of the saint. The lower group portrays the story of a child who was drowned in the Medway, and afterwards restored to life by the efficacy of the saint's blood mixed with water. The first medallion shows the boy falling into the stream, while his companions pelt the frogs in the reeds by the river side; the next shows the companions relating the story of the accident to the boy's parents, and in the third we see the grief-stricken parents watching their son's corpse being drawn out of the river. "The landscape in these medallions is exceedingly well rendered; the trees are depicted with great grace" (Austin). Unfortunately the medallions which complete this story have been destroyed. The next group depicts the quaint story of a succession of miracles which were wrought in the family of a knight called Jordan, son of Eisult. His ten year old boy died, and the knight, who had been an intimate friend of Becket in his lifetime, resolved to try to restore his son with water mixed with the saint's blood. At the third draught, as Benedict tells the story, the dead boy "opened one eye, and said, 'Why are you weeping, father? Why are you crying, lady? The blessed martyr, Thomas, has restored me to you!' At evening he sat up, ate, talked, and was restored." But the father forgot the vow which he made in the first moment of joy at his son's recovery, namely, that he would offer four silver pieces at the martyr's shrine before Mid Lent. And once more all the household was stricken with sickness, and the eldest son died.

Then the parents, though sore smitten themselves, dragged themselves to Canterbury and performed their vow. The whole of this story with other details for which we have no s.p.a.ce may be accurately traced on this unique window. The most striking is the central medallion of the group in which the vengeance of the saint is shown forth. In the middle of a large room we see a bier on which lies the dead son; the father and mother, overcome with despair, stand at the head and feet of the body. Behind the bier are several figures, which, from their "unusually violent att.i.tudes expressive of grief," Mr. Austin considered to be professional mourners. Above, unseen by the group below, the figure of St. Thomas, clad in full episcopal robes, holding a sword in his right hand, and pointing to the corpse with his left, is seen appearing through the ceiling. "The expression," says Austin, "of the various figures in the above compartments, both in gesture and feature, is rendered with great skill.

In the execution of this story, the points which, doubtless, the artists of the monastery were chiefly anxious to impress upon the minds of the devotees who thronged to the shrine are prominently brought out: the extreme danger of delaying the performance of a vow, under whatever circ.u.mstances made, the expiation sternly required by the saint, and the satisfaction with which the martyr viewed money offerings made at the shrine."

One of the other groups is noteworthy as proving that severe penances were sometimes performed before the shrine. One medallion shows a woman prostrating herself before a priest at the altar, while two men stand near, holding formidable-looking rods. The next picture represents the two men vigorously flagellating the woman with the rods; while, in the third, one of the men is still beating the woman, who now lies fainting on the ground, while the other is addressing the priest, who sits hard by composedly reading his book. The other two windows contain representations of the healings effected by the saint, which seem to have been of a very varied character, to judge from the catalogue with which Benedict sums them up. "What position," he asks, "in the Church, what s.e.x or age, what rank or order is there, which could not find something beneficial to itself [_aliquid sibi utile_] in this treasure-house of ours? Here the light of truth is furnished to schismatics, confidence to timid pastors, health to the sick, and pardon to the deserving penitent [_paenitentibus venia ejus meritis_, the last two words probably implying an offering].

The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the dumb speak, the poor have the gospel preached to them, the paralytic recover, the dropsical lose their swellings [_detumesc.u.n.t hydropici_], the mad are restored to sense, the epileptic are cured, the fever-stricken escape, and, to sum up, _omnimoda curatur infirmitas_."

The last of these windows to which we must call the special attention of our readers is one on the north side, representing a vision which Benedict tells us that he saw himself. The martyr is seen coming forth from his shrine in full pontifical robes, and making his way towards the altar as if to celebrate ma.s.s. This window is noticeable as containing the only representation that now exists of the shrine itself--for the picture in the Cottonian MSS. evidently shows us, not the shrine, but its outer sh.e.l.l, or covering. "The medallion," says Austin, "is the more interesting, from being an undoubted work of the thirteenth century; and having been designed for a position immediately opposite to and within a few yards of the shrine itself, and occupying the place of honour in the largest and most important window, without doubt represents the main features of the shrine faithfully."

On the north side of the Trinity Chapel, immediately opposite the tomb of the Black Prince, is that of King Henry IV., who died in 1413, and his second consort, Joan of Navarre, who followed him in 1437. This king had made liberal offerings towards the rebuilding of the nave of the cathedral, and it has been conjectured that one of the figures on the organ-screen represents him: his will ordered that he should be laid to rest in the church at Canterbury, and here accordingly he was buried on the Trinity Sunday after his death. The tomb, with its rich canopy, is a beautiful piece of work, and the figures of the king and queen are probably faithful representations. A curious story was circulated by the Yorkists, to the effect that Henry was never buried here, but that his body was thrown into the water between Gravesend and Barking, during the voyage of the funeral _cortege_ to Faversham, and that only an empty coffin was laid in the Trinity Chapel. That this point might be cleared up, the tomb was opened in 1832 in the presence of the Dean, and there the king was found in perfect preservation, and bearing a close resemblance to the effigy on the monument--"the nose elevated, the beard thick and matted, and of a deep russet colour, and the jaws perfect, with all the teeth in them, except one foretooth."

In the wall of the north aisle, just opposite the king's tomb, is a small chapel, built according to the directions contained in his will "that ther be a chauntre perpetuall with twey prestis for to sing and prey for my soul." The roof shows the first piece of fan-vaulting admitted into the cathedral. On the eastern wall an account is scratched of the cost of a reredos which once stood here, but has been entirely destroyed: it tells us that the cost of "ye middil image was xix^s 11^d." This chapel was doubtless used at one time as a storehouse of sacred relics. Two recesses in the west wall have lately been chosen to receive certain archiepiscopal vestments which were discovered in a tomb on the south side of Trinity Chapel, which was long believed to be that of Archbishop Theobald.

To the east of Henry IV.'s monument is the tomb of Dean Wotton, adorned with his kneeling figure. He was the first Dean of Canterbury after the reorganization by Henry VIII. Opposite to him is an unsightly brick erection which was once intended as a temporary covering for the remains of Odo Coligny, Cardinal of Chatillon and brother of Admiral Coligny, who was one of the victims of the ma.s.sacre of St. Bartholomew. The Cardinal fled from France in 1568, on account of his leanings towards the tenets of the Huguenots, and was welcomed by Queen Elizabeth. It is believed that he died from the effects of a poisoned apple given to him by a servant. It seems curious that the French Huguenots who settled in Canterbury never provided him with a more fitting monument.

Between this tomb and that of the Black Prince is the monument of Archbishop Courtenay, who was primate from 1381 to 1396, and was celebrated for his severity towards Wycliffe and his followers. He was a large contributor to the fund for the re-building of the nave, which perhaps accounts for the distinguished position of his tomb; the fact also that he was executor to the Black Prince may be responsible for his being buried at his feet. It is not, however, certain that his body actually lies here, though the ledger book of the cathedral states that he was buried within the walls of the church. It is known, however, that he died at Maidstone, and that he ordered in his will that his remains should rest there, and a slab in the pavement of All Saints', Maidstone, shows traces of a bra.s.s representing the figure of an archbishop, whence it has been concluded that Courtenay was in fact buried there, and that his monument in Canterbury is only a cenotaph.

[Ill.u.s.tration: TRINITY CHAPEL, LOOKING INTO THE CORONA, "BECKET'S CROWN,"

WITH CHAIR OF ST. AUGUSTINE.]

#Becket's Crown.#--The circular apse at the extreme east end of the church is known as Becket's Crown. The name has caused a good deal of discussion.

The theory once generally received was to the effect that the portion of Becket's skull which was cut away by Richard le Breton was preserved here as a relic of special sanct.i.ty. We know that the Black Prince bequeathed, by his will, tapestry hangings for the High Altar and for three others, viz., "l'autier la ou Mons'r Saint Thomas gist--l'autier la ou la teste est--l'autier la ou la poynte de l'espie est." The first and last are evidently the altars at the shrine and in the Chapel of the Martyrdom, and it has been contended that the altar "where the head is" was the altar of which traces may still be seen in the pavement of the corona, or Becket's Crown. Against this notion we must place the authority of Erasmus, whose words plainly show that the martyr's head was displayed in the crypt: "_hinc digressi subimus cryptoportic.u.m: illic primum exhibetur calvaria martyris perforata_ (the martyr's pierced tonsure): _reliqua tecta sunt argento, summa cranii pars nuda patet osculo_." While Willis considers that the term corona was a common one for an apse at the end of a church, citing "Ducange's Glossary," which defines "Corona Ecclesiae" as _Pars templi choro postica, quod ea pars fere desinat in circulum_; "at all events," he concludes, "it was a general term and not peculiar to Christ Church, Canterbury. The notion that this round chapel was called Becket's Crown, because part of his skull was preserved here as a relic, appears wholly untenable. There is at least no doubt that a relic of some sort was preserved here, because we know from a record of the offerings--Oblaciones S. Thomae--during ten years in the first half of the thirteenth century, that the richest gifts were made at the shrine and in the corona. And we know that the spot was one of peculiar sanct.i.ty from the fact that the shrines of St. Odo and St. Wilfrid were finally transferred thither. _Corpus S. Odonis in feretro, ad coronam versus austrum. Corpus S. Wilfridi in feretro ad coronam versus aquilonem._"

[Ill.u.s.tration: CHAIR OF ST. AUGUSTINE.]

On the north side of the corona is the tomb of Cardinal Pole, the last Archbishop of Canterbury who acknowledged the supremacy of the Pope. He held office from 1556 to 1558, and died the day after Queen Mary. Here stands also the patriarchal chair, made out of three pieces of Purbeck marble. It is called St. Augustine's chair, and is said to be the throne on which the old kings of Kent were crowned; according to the tradition, Ethelbert, on being converted, gave the chair to Augustine, from whom it has descended to the Archbishops of Canterbury. It is needless to say that this eminently attractive legend has been attacked and overthrown by modern criticism. It is pointed out that the original archiepiscopal throne was of one piece only, and that Purbeck marble did not come into use until some time after Augustine's death. From its shape it is conjectured that the chair dates from the end of the twelfth century or the beginning of the thirteenth, and that it may have been constructed for the ceremony of the translation of St. Thomas' relics. It is in this chair, and not in the archiepiscopal throne in the choir, that the archbishops are still enthroned. From the corona we have a view of the full length of the cathedral, which measures 514 feet, and is one of the longest of English cathedrals. Of the windows in Becket's Crown, the centre one is ancient, while the rest are modern and afford a most instructive contrast.

#St. Andrew's Tower, or Chapel.#--Leaving the Trinity Chapel, and descending the steps, we find on our right the door of St. Andrew's Chapel which is now used as a vestry. Formerly, it was the sacristy, a place from which the pilgrims of humble rank were excluded, but where those of wealth and high station were allowed to gaze at a great array of silken vestments and golden candlesticks, and also the Martyr's pearwood pastoral staff with its black horn crook, and his cloak and bloodstained kerchief. Here also was a chest "cased with black leather, and opened with the utmost reverence on bended knees, containing sc.r.a.ps and rags of linen with which (the story must be told throughout) the saint wiped his forehead and blew his nose" (Stanley). Erasmus describes this exhibition with a touch of scorn. "_Fragmenta linteorum lacera plerumque macci vestigium servantia.

His, ut aiebant, vir pius extergebat sudorem e facie_," etc. The walls of this chapel show many traces of fresco decoration: the pattern seems to have consisted of a cl.u.s.tering vine tree spread over the roof. In the north wall is a Norman chamber which originally served as the Treasury; the door is still secured by three locks, the keys of which were held by different officials. St. Andrew's Chapel is part of Ernulf's work, and the peculiar ornamentation which marks his hand may be noticed over the arch of the apse which terminates it.

#The North-East Transept.#--Pa.s.sing along the choir aisle, we see the old Bible desk, holding the Bible which was originally placed there, and was restored to this position by the late Bishop Parry. Next we enter the north-east transept, which in its architectural features is practically a repet.i.tion of the south-east transept, with which we have already dealt.

The monument to Archbishop Tait, designed by Boehm, is well worthy of its surroundings. Above it, in the north wall, about ten feet from the ground, we may notice three slits in the wall. These are what are called hagioscopes. On the other side of the wall was a recess connected with the Prior's Chapel. Through these hagioscopes--or "holy spy-holes"--the prior could see ma.s.s being celebrated at the high altar and at the altars below in the transept, without entering the cathedral. These transeptal altars are in the Chapels of St. Martin and St. Stephen which occupy two apses in the eastern wall. St. Martin is represented in a medallion of ancient gla.s.s preserved in the modern window, as dividing his coat with a beggar.

Scratched on the walls are the names "Lanfrancus" and "Ediva Regina;" the bodies of Lanfranc and Queen Ediva were removed to this transept after the fire. Lanfranc originally lay in the old Trinity Chapel, and when this building was levelled to the ground, he was "carried to the vestiarium in his leaden covering, and there deposited until the community should decide what should be done with so great a Father." Apparently the heavy sheet of lead was removed, for Gervase goes on to say that "Lanfranc having remained untouched for sixty-nine years, his very bones were consumed with rottenness, and nearly all reduced to powder. The length of time, the damp vestments, the natural frigidity of lead, and above all the frailty of the human structure, had conspired to produce this corruption. But the larger bones, with the remaining dust, were collected in a leaden coffer, and deposited at the altar of St. Martin." Queen Ediva, as we learn from the same authority, "who before the fire reposed under a gilted _feretrum_ in nearly the middle of the south cross, was now deposited at the altar of St. Martin, under the _feretrum_ of Living," an archbishop who died in 1020. Ediva, the wife of Edward the Elder, and a generous benefactress to the cathedral, died about 960.

From an early list of the subjects represented in the windows of the cathedral, it appears that the north windows of the north-east transept depicted the Parable of the Sower. The ancient gla.s.s, however, has been displaced, and a good deal of it has been moved to the windows of the north choir aisle, between the transept and the Chapel of the Martyrdom, which are of great beauty, and should be examined carefully. In the transept itself are windows in memory of Dean Stanley, Dr. Spry, and Canon Cheshyre.

On the wall of the choir aisle, close to the transept, we can trace the remains of a fresco representing the conversion of St. Hubert. Further on, there hangs a picture, by Cross, which is intended to represent the murder of Becket. As a work of art it is not without merit, but its details are entirely inaccurate.

#The North-West Transept, or Chapel of the Martyrdom.#--The actual site of the tragedy which rendered Becket and his cathedral famous throughout Christendom was the North-West Transept, or as it was more commonly called the Chapel of the Martyrdom. Hardly any portion, however, of this structure as it stands actually witnessed the murder. In the time of Becket the transept was of two storeys, divided by a vault, which was upheld by a single pillar. The upper part.i.tion was dedicated to St.

Blaise, and the lower to St. Benedict. In the west wall, as now, was a door which opened into the cloister.