Read Ebook: Bell's Cathedrals: Southwark Cathedral Formerly the Collegiate Church of St. Saviour Otherwise St. Mary Overie. A Short History and Description of the Fabric with Some Account of the College and the See by Worley George

Font size: 10 px 15 px 20 px 25 px 30 px 35 px

Background color: BlackWhiteGrayLight GrayDark GrayDim Gray

Text color: BlackWhiteGrayLight GrayDark GrayDim Gray

Apply/Save settings

Ebook has 427 lines and 40633 words, and 9 pages

CHAP. PAGE

INDEX 113

SOUTHWARK CATHEDRAL

HISTORY OF THE COLLEGIATE CHURCH OF ST. SAVIOUR, FORMERLY ST. MARY OVERIE, SOUTHWARK

The history of St. Saviour's takes us back to those distant days when Southwark was but a marsh, and when there was no bridge across the Thames. John Stow, historian and antiquary , was acquainted with Bartholomew Linstede, the last of the Priors, and gives the following account of its origin on his authority:

East from the Bishop of Winchester's house, directly over against it, standeth a fair church, called St. Mary-over-the-Rie, or Overie; that is, over the water. This church, or some other in place thereof, was, of old time, long before the Conquest, a house of sisters, founded by a maiden named Mary; unto the which house and sisters she left, as was left to her by her parents, the oversight and profits of a cross ferry, or traverse ferry over the Thames, there kept before that any bridge was built. This house of sisters was after by Swithun, a noble lady, converted into a college of priests, who in place of the ferry built a bridge of timber, and from time to time kept the place in good reparations; but lastly, the same bridge was built of stone; and then in the year 1106 was this church again founded for canons regular by William Pont de la Arch, and William Dauncey, Knights, Normans.

Stow's account has been disputed in several particulars. Although it may be taken for granted that there was a cross-ferry before there was a bridge, it does not follow that the bridge immediately superseded it; and it has been suggested, as more likely, that both means of transit were used for some time simultaneously, as is the case to-day at other places.

It is known that after the destruction of Roman London by Boadicea, a great many Romans made their escape into Southwark, where they continued to live, and contributed greatly to the size and importance of the southern suburb. The principal buildings sprang up round the site of St. Saviour's Church, and it has been reasonably conjectured that a temple stood on the very spot that the church now occupies.

It is true that no trace of this temple has been discovered; but the conjecture is not inconsistent with the known principles of the early Christian missionaries, in their contact with paganism, as illustrated in the history and traditions of other important churches.

Stow is obviously wrong, however, as to the person who converted the House of Sisters into a College of Priests, who was not a lady, but St. Swithun, Bishop of Winchester , whose devotion to the building of churches and bridges is well known.

The character of the foundation, altered by St. Swithun, was again altered in 1106, under Bishop William Giffard, with the co-operation of the two Norman knights to whom Stow refers. They not only erected the first Norman nave, but made a radical change within by abolishing the "College of Priests," in whose place they introduced "Canons regular" of the Augustinian Order, governed by a Prior, thus transforming the Collegiate Church into a monastery. Except as regards the sex of the inmates, the change was a reversion to the idea of the foundress.

Quite recently a valuable relic of the same period has been discovered in the north-east corner within the above-mentioned chapel --apparently part of the original arcading to the apse.

Early in the thirteenth century London was visited by one of those great fires, which occurred at rather frequent intervals, before the greatest of all, in 1666, led to the rebuilding of the city, and better means for its protection. The date of the particular fire is sometimes given as 1207, sometimes as 1212 or 1213. It is not unlikely that there were several, in one or other of which London Bridge, Southwark, and the church were seriously injured.

The repairs were soon taken in hand by Peter de la Roche, otherwise de Rupibus, Bishop of Winchester , who altered the nave into the Early English, which was then generally superseding the heavier Norman work, and shortly afterwards built the choir and retro-choir in a still lighter and more ornate style. The architecture gives us the approximate date of de la Roche's work as the early part of the thirteenth century, which is about as near as we can get to it in the absence of a more precise record than that it was "begun after the fire." In consequence of this, or some previous fire, the Canons were led to found a hospital close to the Priory for the relief of the distress and disease caused by the disaster. During the restorations by Peter de Rupibus, in or about 1228, he had the hospital transferred to a more favourable site in the neighbourhood, where the air was fresher and water more abundant, and dedicated it to St. Thomas of Canterbury, to whom the chapel on London Bridge was also dedicated.

In addition to all this excellent work, Bishop de Rupibus built a chapel for the parishioners, the conventual church being reserved for the Prior and monks. This chapel stood in the angle between the walls of the choir and south transept, and was called St. Mary Magdalene Overy.

In the reign of Richard II there was another fire, involving repairs; and then, as well as in the reign of Henry IV, Perpendicular features were introduced by Cardinal Beaufort, Bishop of Winchester , aided by John Gower, the "Father of English Poetry." The Cardinal is said to have restored the south transept at his own expense, and is there commemorated in a sculptured representation of his hat and coat of arms affixed to a pier by the door. The difference in style between the two transepts shows that on the north to be of somewhat earlier date, though it was probably not left untouched by the restorers. The poet Gower founded a chantry in the Chapel of St. John Baptist, in the north aisle, where he was eventually buried, and where daily masses were said for the repose of his soul before the Reformation. His monument was transferred to the south transept during the "repairs and beautifications" of 1832, but is now restored to its original place over the poet's remains in the fifth bay , of the north aisle of the nave. The chapel and chantry have unfortunately disappeared.

In 1469 the stone roof of the old nave fell down. The accident has been attributed to the removal, in the reign of Richard II, of the flying buttresses by which the vault was originally supported, as is still the case with the choir walls. Another roof of groined oak was soon substituted, as less likely to suffer from its own weight. That it was not a specially light structure, however, may be inferred from the massive bosses preserved from it, and now to be seen on the floor of the north transept.

The crowning piece of work, which very shortly preceded the ruin brought about by the Dissolution, was set upon the Priory Church by Bishop Fox in 1520, in the magnificent altar-screen, which through all its mutilations has borne witness to his work in his favourite device of the "Pelican in her piety," and the humorous allusion to his name, in the figure of a man chasing a fox, among its sculptured ornaments. The west end of the church was considerably altered, and a new western doorway inserted, with a six-light window above it, at about the same time; when also the upper stages of the tower were erected. The window is said to have been altered for the worse in the seventeenth century, and in its last phase the whole fa?ade presented what Mr. Dollman describes as "a heterogeneous mass of masonry and brickwork," not worth preserving when the modern restoration was taken in hand. The flying buttresses have been reproduced in the new nave, and the chief doorway placed in the south-west corner, which the architect was led to believe was its original position.

Soon after the amalgamation, St. Margaret's Church was secularized, and divided into three portions for use respectively as a Sessions' Court, a Court of Admiralty, and a prison. It stood on the ground where the old Southwark Town Hall was afterwards built, itself a perpetuation of the secular uses to which the deconsecrated church was put before it was destroyed. A relic of St. Margaret's survives in the shape of a monumental slab to Aleyn Ferthing, five times Member for Southwark, about the middle of the fourteenth century. The stone was discovered in 1833 during some excavations on the site of the old church, and transferred to St. Saviour's, where it is imbedded in the pavement of the retro-choir. From 1540 the Priory Church and Rectory were leased to the parishioners by the Crown, at a rental of about ?50 per annum, till 1614, when the church was purchased right out from James I for the sum of ?800.

The Corporation into whose hands the newly constituted parish of St. Saviour's passed in 1540 consisted of thirty vestrymen, of whom six were churchwardens.

The chapel was leased and let out, and the House of God made a bakehouse. Two very fair doors ... were lathed, daubed, and dammed up, the fair pillars were ordinary posts, against which they piled billets and bavens. In this place they had their ovens, in that a bolting place, in that their kneading trough, in another a hog's trough, for the words that were given me were these: "This place have I known a hog-stie, in another a storehouse to store up their hoarded meal, and in all of it something of this sordid kind and condition."

That the description is not exaggerated is proved by the parish registers, which also show that the state of things went on for some years and did not improve with time. On 15th May, 1576, for instance, a vestry order is recorded in which the lessee of the chapel is called upon to repair certain broken windows and remove nuisances. In the following December, a further entry states that fourteen members of the vestry went in a body to the chapel to see whether their orders had been attended to, having allowed the lessee more than six months to act on the notice. They found the place turned into a stable "with hogs, a dung-heap and other filth" about, and were thereupon empowered to take legal proceedings to keep the tenant up to his contract.

In the reign of Edward VI the Prayer-book and its vernacular services were introduced. The people had hardly got used to them before the accession of Queen Mary, and the consequent papal reaction, restored the Latin mass, around which most of the religious controversies of the time were furiously raging. During that brief reign the retro-choir was turned to more respectable use as a Spiritual Court, though the memories attaching to it in that character constitute a gloomy chapter in its history which we would gladly eliminate.

On Monday, 28th January, 1555, and the two following days, a commission, appointed by the Cardinal Legate, sat there for the trial of certain preachers and heretics. It was presided over by Bishops Gardiner, of Winchester, and Bonner, of London, and included eleven other Bishops, besides several eminent laymen. On the first day the proceedings were open to the public, but as the crowd was inconvenient, and the example or logic of the accused thought likely to be contagious, the doors were closed on the Tuesday and Wednesday, except to a few privileged spectators. The trials ended in the condemnation of six clergymen of high standing, viz.:

Immediately on the accession of Queen Elizabeth, steps were taken to reconcile the conflicting elements within the Church of England, whose extreme representatives had been brought into violent collision in the previous reign. A compromise was offered to them in a new Prayer-book, which aimed at combining the principles of the first and second books of Edward VI, in order to comprehend within the pale of the Church those who had been excluded from it by a rigid interpretation of the rubrics on either hand. On one side the rubrics of Edward's second book were modified so as to allow greater liberty in the use of ornaments and vestments, while on the other, the sentences employed at the distribution of the elements in Holy Communion, which had been held to support two opposite theories of the Sacrament in the previous books, were united in the new one, as involving no real contradiction.

Notwithstanding the rubric which was inserted in Elizabeth's book for the retention of the ornaments in use under Edward VI, an order was issued in the first year of her reign , for the sale of certain "Popish ornaments" at St. Saviour's, to meet the expenses of repairing the church, and in consideration of the purchase of the new lease. A list of the ornaments so disposed of may be interesting:

Two small basons of silver, parcel gilt, weighing 22 ounces, with a salver, double gilt, and a paten, parcel gilt.

Two altar-cloths, and a vestment of black velvet and crimson satin, embroidered in gold and silver.

A cope and vestment of green velvet, with flowers of gold.

Three copper cases, 43 pieces of stuff, and 4 "aules."

Other articles sold included:

In pursuance of this destructive work an order was given on 31st May, 1561, "That all the church books in Latin be defaced and cut according to the injunctions of the Bishop"; the effect of which has been to deprive us of many valuable parish records which happened to be written in the Latin language, in addition to the more distinctly ecclesiastical books expressly included in the order.

On the very next day another order followed to the effect, "That the Rood Loft be taken down, and made decent and comely as in the other churches in the City." The changes which all this implies in the adornment and accessories of religious worship under Queen Elizabeth, were supplemented by the teaching from the pulpit. This was chiefly done by the "Preaching Chaplains" introduced at St. Saviour's in that reign. The first appointments were made in 1564, when two Chaplains assumed office, and divided the preaching between them.

The arrangement, allowing two men to act simultaneously but quite independently of each other, remained in force till our own times, though its disadvantages soon began to appear. The Chaplains, though committed by their appointment to the general doctrines of the Reformation, were by no means bound to agree on the many debatable questions to which the Reformation had given rise, and did not always convey the same doctrines to their people, or work harmoniously together. It was not, however, till the year 1868 that this inconsistency was corrected by merging the two offices into one; and in 1883 the measure was supplemented by an Act which abolished the office of Chaplain altogether, and made him who then held it the first Rector.

It may here be added that the parishioners had acquired the right of appointment to the pastorate by their purchase of the church in 1614; but the scandals attending the public election at every vacancy led to its abolition in 1885, when the right was transferred to the Bishop of the diocese by Act of Parliament.

In 1618 Dr. Lancelot Andrewes was appointed Bishop of Winchester, where he died in 1626. During his episcopate he often visited St. Saviour's, as the most important church in his diocese, next to his own cathedral. His pronounced churchmanship occasionally brought him into strong contrast with the Chaplains, who usually went much further in the Puritan direction than their Bishop, while they were themselves apt to be pushed forward or restrained by the parishioners. The latter, as holding the appointment in their hands, had established a sort of censorship over their pastors, which they were not slow to exercise against any tendency to "unsound" teaching. The records of the parish show that the Chaplains had to ask leave of absence when they wanted a holiday, and were otherwise kept in excellent order by their lay superiors.

About this time considerable alterations were made in the interior of the church to bring it into line with the current spiritual discipline. In or about 1615 galleries were set up for the first time across the north and south transepts, and in 1618 a screen and gallery in place of the old rood loft between the nave and choir, were "worthily contrived and erected." Somewhere between this date and 1624 an inner porch, of semi-classical design, was inserted at the west end.

That closed and rented pews were introduced at this period may be inferred from the following Representation, made by the churchwardens to the Bishop of the diocese in 1639:

"We assure your Lordship that a Pew wherein one Mrs. Ware sits, and pleads to be placed, is, and always hath been, a Pew for Women of a far better rank and quality than she, and for such whose husbands pay far greater duty than hers, and hath always been reserved for some of the chiefest Women dwelling on the Borough side of the said Parish, and never any of the Bankside were placed there, the Pews appointed for that Liberty being for the most part on the North side of the body of the Church."

The Prayer-book services were suspended at St. Saviour's, as elsewhere, during the Commonwealth, by the Act of Parliament passed on 3rd January, 1645, which established the "Directory" in their place.

"The Directory for the Public Worship of God in the three Kingdoms" was not so much a book of devotions as a set of instructions to the minister, who was allowed the discretion of using what the book provided, or extemporising a service of his own upon its principles. On the Restoration of Charles II, an attempt was made at the Savoy Conference to reconcile the conflicting religious parties into which the country had been divided--an attempt which was not at all successful with those outside the Church of England. The result of the Conference, as far as the Church was concerned, was the issue of the revised Book of Common Prayer in 1662, which restored, with certain modifications, the form of services withheld during the inter-regnum.

The sacraments had been much neglected under the Protectorate; baptism was seldom administered, and the records of St. Saviour's show that marriages were then performed by the magistrates instead of the ordained ministers, the banns being published in the market-place.

During the next few years various structural alterations were made within and without the edifice. The chief of these were the rebuilding, in 1676, of the Bishop's or Lady Chapel, which had been damaged by fire; and some alteration in the tower pinnacles in 1689, when new vanes were also set up. Mr. Dollman conjectures that the buttresses, if they ever existed, were then removed from the tower.

The "Bishop's Chapel" was a small building projecting eastward from the retro-choir. The name was popularly conferred upon it as the place of Bishop Andrewes' interment, but there can be no reasonable doubt that it was the true Lady Chapel, and that its more correct designation, though popularly disused, was the "Little Chapel of Our Lady." This small building was destroyed in 1830, as interfering with the approach to new London Bridge, when the body of Bishop Andrewes was transferred to its present place in the retro-choir.

In the eighteenth century the interior was altered in various details, with the object of bringing it into harmony with the current notions of ecclesiastical beauty, and the classical forms which architecture had assumed. In the year 1703 a new altar-piece, in the Corinthian style, was erected in front of Bishop Fox's fine stone screen, which it completely concealed. A wooden framework of classical pillars, with figures of Moses and Aaron on either side, and the Creed, Lord's Prayer, and Ten Commandments in the spaces between them, the whole surmounted by flaming censers and a circle of flying cherubs, made up a composition not at all bad in itself but utterly out of character with the Gothic work behind and around it. At the same time the sanctuary was railed and paved with black and white marble, the body of the church newly paved and galleried, a pulpit with sounding-board erected, and the whole church "cleaned, white-washed, and beautified throughout, at the charge of the parish." That the work was generally approved may be inferred from the remark of Stow's "Continuator": "This is now a very magnificent church since the late reparation"; while another exponent of public opinion, speaking of this and some later improvements of the same kind says, "Though the church hath been often repaired, yet the beauty for which it is justly admired consists in this repair."

In May, 1821, the restoration of the choir was proposed and entertained for the first time, a restoration which the dilapidated state of the clerestory and triforium showed to be necessary. The proposal was not allowed to pass without opposition, for a counter motion was submitted for the complete destruction of the whole building except the tower, to which a brand-new church was to be adapted. Fortunately this latter scheme was negatived by a large majority of the parishioners, and the work of restoration was committed to the then famous Gothic architect Mr. George Gwilt. He did his work most carefully and conscientiously, adhering as far as possible to the original, though hampered throughout his progress by contradictory instructions from the managing committee, who, like most bodies of that kind, were apt to fluctuate between motives of economy and a sense of what was due to the ancient fabric. The Gothic revival was then in an incipient stage, and Mr. Gwilt, or his committee, must be held responsible for the removal of the old east gable, with its five-light Tudor window, erected by Bishop Fox, in place of which a new window of three lights was inserted. During this restoration the Church of St. Mary Magdalene was demolished in 1822, together with some old houses, which are less to be regretted as having encroached too closely on the walls of the choir.

In 1825 the restoration of the nave began to be seriously considered, its dilapidated state having been made more conspicuous by contrast with the restored chancel. Tenders for the work were invited by public advertisement, but nothing important was done while the vestry were discussing the respective advantages of "rebuilding" and "repairing," and the nave was neglected till it got beyond repair. In the meantime the two transepts were restored by Mr. Robert Wallace in 1830.

He substituted new designs of his own for the original tracery in the most important window in the south transept; and made the fatal mistake of employing cement instead of stone for the interior mouldings, and a soft Bath stone for his repairs to the exterior. The action of time and weather has shown the false economy of the work. In the same year the "Bishop's Chapel" was destroyed, as before mentioned. In 1832 a much graver act of vandalism was threatened by the Bridge Committee in their proposal for widening the roadway, which meant the entire destruction of the retro-choir. The suggestion was to leave a space of sixty feet wide, afterwards extended to seventy, between the east end of the church and the bridge. This was too much for the inhabitants of Southwark, who rose to the occasion in a vigorous protest by which the venerable building was saved.

At their first meeting on the subject the vestrymen endorsed the proposal of the Bridge Committee by a large majority. At a subsequent meeting, held within a week, public opinion had been aroused on the subject, and the majority was reduced to three. The moral victory for the Church and Borough of Southwark, headed by Bishop Sumner, was secured by the poll there and then demanded, the result of which was announced, in two days' time, as: "For the retention of the building, 380; against, 140; majority for the retention, 240."

The retro-choir was saved, and Mr. Gwilt completed the good work by restoring it, giving his services gratuitously. The nave had been already doomed. It had got into such a ruinous state by 1831 that at a Vestry Meeting holden on the 3rd, and confirmed on the 10th, of May, it was resolved:

"That the whole of the roof, from the western door to the west end of the tower, called the nave, consisting of ceiling, roof, walls, and pillars, as far as dangerous, be sold and cleared away; the remainder of the walls, pillars, and family vaults to be left open to the weather. And that the choir, north and south transepts, be enclosed, to the eastern part of the church, for divine service; and that the pews, situated in the nave, be removed into such part, for the accommodation of the inhabitants."

Share on: WhatsApp @Hash Facebook Tweet