Bell\'s Cathedrals: The Cathedral Church of Durham

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[Illustration: Durham Cathedral, from the South-West.]

THE CATHEDRAL CHURCH OF
DURHAM

A DESCRIPTION OF ITS FABRIC
AND A BRIEF HISTORY OF THE
EPISCOPAL SEE

BY
J.E. BYGATE, A.R.C.A.

[Illustration: Arms of the See.]

WITH FORTY-FOUR ILLUSTRATIONS

LONDON GEORGE BELL & SONS 1905

_First Published ... March 1899_
_Second Edition, Revised ... September 1900_
_Reprinted ... 1905_

_The Riverside Press Limited, Edinburgh_

* * * * *

GENERAL PREFACE

This series of monographs has been planned to supply visitors to the
great English Cathedrals with accurate and well illustrated 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 documents 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 assistance and information.

The illustrations 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.

* * * * *

CONTENTS

CHAPTER I.--The Building of the Church 3

CHAPTER II.--Description of the Exterior 21
The Towers 21
The East Front 22
The West Front 25
The North Door 25
The South Door 26
The West Door 28
The Cloister 29
The Chapter-House 32
The Dun Cow 35

CHAPTER III.--Description of the Interior 39
The Nave 39
The Choir 40
The Neville Screen 43
The Transepts 50
The Tower 53
The East End 54
The Chapel of the Nine Altars 61
The Tomb of S. Cuthbert 69
The Galilee or Lady Chapel 72
Monuments in the Nave and Transepts 79
The Font 81

CHAPTER IV.--History of the See 82

CHAPTER V.--The Castle and University 102

CHAPTER VI.--The City 111

ILLUSTRATIONS

Durham Cathedral, from the South-West _Frontispiece_
Arms of the See _Title Page_
The Exterior, from the College 2
The Dun Cow 9
The West End (from an Old Print) 17
The Exterior, from Palace Green 20
The Central Tower 23
Detail of Ironwork 26
The Sanctuary Knocker 26
Ironwork on Doors of Cloisters 27
Ornament on South Doorway 28
The Cloister 29
S. Cuthbert's Chest. 32
The Chapter-House 33
The Exterior, from the South-East 35
The Nave, looking West 38
One Bay of the Nave (Measured Drawing) 41
Triforium and Clerestory 45
The Choir, looking West 47
The Transepts, looking North 51
Corbels in Choir 54, 58
The Choir, looking East 55
Triforium of Nave and Choir 59
Plan of Norman East End 61
Sections of Hood and Arch Mouldings 61
Capitals in the Nine Altars Chapel 62
The Nine Altars Chapel 63
Capital in Galilee Chapel 66
The Galilee Chapel 67, 72
Paintings in the Galilee Chapel 73
Detail of the Galilee Chapel 75
The Font and Cover 80
The Crypt 85
Stone Coffin Lid 88
The Chapter Library 99
The Chapel or Crypt, Durham Castle 103
Staircase in the Castle 107
The Cathedral and Castle, from the North 113

PLAN AND DIMENSIONS 118

* * * * *

[Illustration: The Exterior, from the College.]

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, assisted 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 associated 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.

Passing 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 surpassing 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 surpassed 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
circumstance. 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 clustering round these journeyings. How,
when leaving Lindisfarne, the sea opened a passage for them, and how in
more than one difficulty the dead saint himself gave them assistance.
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 Associates; whereupon
they fasted and prayed three Days with great Devotion, to know by
Revelation from God, 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."

[Illustration: 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.

During his episcopate the chapter-house, which had been commenced by
the monks, was completed. Rufus also replaced the then existing north
and south doorways of the nave, by those standing to-day.

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