{"id":7919,"date":"2021-11-23T00:00:00","date_gmt":"2021-11-22T23:00:00","guid":{"rendered":"https:\/\/c01.purpledshub.com\/bbchistoryrevealed\/?post_type=purple_issue&p=7919"},"modified":"2022-01-07T14:05:29","modified_gmt":"2022-01-07T13:05:29","slug":"making-their-mark","status":"publish","type":"post","link":"https:\/\/c01.purpledshub.com\/bbchistoryrevealed\/2021\/11\/23\/making-their-mark\/","title":{"rendered":"Making their mark"},"content":{"rendered":"\n

CHURCH GRAFFITI<\/span><\/h1>\n\n

Making their mark<\/span><\/h2>\n\n

The walls of some of England\u2019s oldest places of worship are covered with inscriptions and doodles. Matthew J Champion<\/strong> explains the significance of medieval church graffiti, and what we can learn about the lives of the people who created it<\/p>\n\n

\"\"
Compass-drawn designs, such as those shown above, are among the most common types of medieval church graffiti. Typically, these functioned as \u2018ritual protection marks\u2019, intended to ward off demons <\/figcaption><\/figure>\n\n

T<\/span>oday, graffiti is generally seen as both destructive and anti-social, and certainly not something that should be either welcomed or encouraged in our parish churches. However, that attitude is a relatively modern one. During the Middle Ages, graffiti appears to have been both accepted and acceptable, leaving many of our medieval churches and cathedrals quite literally covered with inscriptions. Generally speaking, most of these inscriptions had been largely overlooked except by a very small handful of academics and scholars, and are still often described simply as the creations of \u2018bored\u2019 choirboys; paradoxically in many <\/span>graffiti is generally cases long before there actually were <\/em>any choirboys to be found in church. In recent years, however, new surveys of these early inscriptions have revived interest in medieval graffiti, and have seen it become the focus of intense study.<\/p>\n\n

So the question must really be \u2013 why study graffiti in the first place? The answer is actually a very straightforward one: if you walk into just about any one of the thousands of surviving medieval churches scattered across the English countryside, you will undoubtedly see a wealth of features surviving from the Middle Ages \u2013 stained-glass windows, the sheen of alabaster monuments and the dull glow of memorial brasses set in to the floor. However, almost without exception, all these survivals were created by or for the top five or 10 per cent of medieval society; the parish elite that could, quite simply, afford to have themselves memorialised.<\/span><\/p>\n\n

\"\"
A modern reconstruction of how graffiti inscriptions would have originally appeared \u2013 scratched through the decorative pigment to reveal the pale stone beneath<\/figcaption><\/figure>\n\n

Where, then, are the lower orders of medieval society? Where are the common folk who for generations worshipped within the church walls? Where are the memorials to the simple commoners who paid for, and in many cases actually helped construct, these monuments to their \u2018betters\u2019?<\/p>\n\n

Well, these individuals do turn up occasionally within legal agreements, wills and manor court rolls. However, in most cases these documents are atypical. Put simply, they represent times when with the authority of either the civil administration or the Church, and they most certainly do not represent those peoples\u2019 everyday interactions with their church as either a building or an institution. Their voice has been muted and distorted by the conventions of the records themselves.<\/span><\/p>\n\n

This, then, is what makes the study of early graffiti inscriptions both worthwhile and utterly fascinating. Unlike almost every other surviving record from the Middle Ages, the graffiti inscriptions have the potential to have been created by anyone and everyone; from the lord of the manor and parish priest all the way down the social scale to the very lowliest of commoner. They are, quite literally, the lost voices of the medieval Church.<\/span><\/p>\n\n

\"\"
An elegantly inscribed piece of text discovered upside down, three metres up a pillar, at Ludham, Norfolk. It is thought to be the name of one of the parish\u2019s vicars<\/figcaption><\/figure>\n\n
Deciphering demons <\/strong><\/h5>\n\n

Research into English medieval graffiti inscriptions has shown that, while there are a number of inscriptions that might be nothing more than the doodlings of bored choirboys, the vast majority of the inscriptions appear to be devotional or religious in nature. They are, in simple terms, prayers made solid in stone.<\/p>\n\n

In some cases the inscriptions are literally that \u2013 Latin prayers that wouldn\u2019t be out of place in a traditional church service, etched deep into the stonework; prayers for the safe return of long overdue ships or for a good harvest, and prayers for the souls of a dearly departed member of the family.<\/p>\n\n

\"\"
A late-medieval ship inscription at Norwich
Cathedral, depicting a merchant vessel with
its sails furled<\/figcaption><\/figure><\/div>\n\n

Others are less easy to decipher. Ritual protection marks, commonly misreferred to as \u2018witch marks\u2019, designed to ward off demons and the ever-present \u2018evil eye\u2019, clustered around medieval fonts. Elaborate crosses cut deep into the arches of doorways in memory of vows undertaken, or asking for God\u2019s blessing upon a new and perhaps hazardous undertaking. Medieval ships complete with crew members still sailing across the stonework after many long centuries, and images of demons pinned to the walls for evermore by deeply etched pentangles and \u2018demon traps\u2019.<\/p>\n\n

The walls of our medieval churches are full of minute testaments to faith and belief that were once commonplace. They tell the stories of life, love, hope and fear within the English medieval parish; a record that depicts sudden death and the perils of the soul that, every day, faced our ancestors. Most of all, though, these scratched mementoes by the long dead tell us about people. <\/em><\/p>\n\n

\"\"
Church graffiti didn\u2019t cease with the English Reformation, as these 17th-century inscriptions found in Sedgeford, Norfolk, show<\/figcaption><\/figure>\n\n
East Anglian intrigue <\/strong><\/h5>\n\n

A single church, such as that of St Mary\u2019s at Troston in Suffolk, can hold many hundreds of early inscriptions, ranging from the mundane to the seriously outlandish. On the tower arch sit elaborate compass-drawn designs dating back to the time when the church was first built and consecrated by the bishop. A little further up the stonework is the name \u2018Johed Abthorp\u2019 (John Abthorpe), lord of the manor in the second half of the 15th century.<\/p>\n\n

On the opposite side of the arch, which is now badly decayed by centuries of wear and damp, are a long series of dates from the turbulent time of the Civil Wars. Just below them are the sadly defaced outlines of two medieval ships; prayers, perhaps, for safe voyages undertaken by local churchgoers. The eastern end of the church is covered in even more graffiti, while the north side of the chancel arch is so densely covered with inscriptions that it is difficult to identify individual designs. Only two or three things can be made out; a man in late-medieval costume is shown with his hands raised in prayer, an outline of a medieval shoe and the medieval text inscription that simply reads <\/span>Deo <\/em>(God).<\/p>\n\n

\"\"
Another demon found inside the same church <\/span>
\u2013 alongside the outline of a medieval shoe<\/span><\/figcaption><\/figure><\/div>\n\n

On the south side of the chancel arch the graffiti takes a sinister bent. Just below a beautifully executed medieval coat-of-arms can be seen another outline of a medieval shoe. However, this time scrawled alongside it, and partly obscuring it, is a small head of a demon. Admittedly, demon imagery was common in the medieval church, with colourful and grotesque examples often found casting the souls of the damned down into the pit of hell on the surviving doom paintings that can still be seen above many chancel arches. However, the number of graffiti examples here is noteworthy.<\/p>\n\n

Higher up the arch is a second demon inscription, this time shown in profile with a gaping mouth full of sharpened teeth and its tongue lolling out. Across the demon\u2019s head is a pentangle, scored deeply into the stonework suggesting that it was gone over time and time again. The pentangle, originally a Christian symbol of protection, sits exactly within the confines of the demon\u2019s head \u2013 quite literally pinning it to the wall and trapping the \u2018evil\u2019 within.<\/span><\/p>\n\n

\"\"
The image of a demon found at St Mary\u2019s Church<\/span>
in Troston, Suffolk. A pentangle has been <\/span>
scratched over its head \u2013 trapping the \u2018evil\u2019 within <\/span><\/figcaption><\/figure><\/div>\n\n

Such symbolism as that found at St Mary\u2019s at Troston clearly had meaning for the individuals who created these images, and many of the more elaborate examples would have taken several hours to execute. The length of time taken to create these designs does rather suggest that they couldn\u2019t have been carried out without the full knowledge of the local church itself \u2013 and with at least their tacit approval.<\/p>\n\n

\u201cThe time taken to create these designs suggests they couldn\u2019t have been carried out without the church\u2019s knowledge\u201d<\/em><\/strong><\/span><\/p><\/blockquote>\n\n

\"\"
The church was one of the focal points of medieval communities, and as such, the ageing inscriptions found on their walls can tell us about the everyday lives of ordinary people<\/figcaption><\/figure>\n\n

Some are clearly devotional in nature, such as the praying male figure, but we may never truly understand the reasons why the lord of the manor left his name inscribed in the tower arch. Was he simply recording his presence, or perhaps marking what he considered to <\/span>be his territory? Was it John Abthorpe himself who carved the name into the stonework, or was it created by another person with a deeper, darker purpose?<\/p>\n\n

I have come across a number of other inscriptions that are far less enigmatic, and whose meaning it is all too easy to understand. At Gamlingay in Cambridgeshire, for example, a tiny inscription in the north aisle reads simply Hic <\/em>est <\/em>sedes <\/em>margaratea <\/em>vit <\/em>an <\/em>d(ecimo) <\/em>(Here lies Margaret in her 10th year).<\/p>\n\n

In sickness and health <\/strong><\/h5>\n\n

A few miles away at Kingston (also Cambridgeshire), a discreet inscription appears to tell of an even more tragic tale. There, cut neatly into the stonework, are three names \u2013 Cateryn Maddyngley, Jane Maddyngley and Amee Maddyngley. Exactly how old they were we will probably never know, but the fact they don\u2019t turn up as adults in the parish records rather suggests that all three were children or infants; all three related by blood. However, if the rest of the brief inscription is to be believed, the one thing we do know is that all three died in the same year \u2013 1515. For most of England it wasn\u2019t a particularly significant year, unless you happened to live in either London, the southeast or Cambridgeshire. In these areas, throughout the summer months, an old adversary returned: the bubonic plague.<\/span><\/p>\n\n

Although the plague was usually a little less deadly than the sweating sickness (which could see you hale and hearty at lunchtime, but dead before supper), and had a higher recovery rate, this outbreak appears to have been particularly virulent. Cambridge University (and possibly Oxford) suspended all studies, and the courts and places of gathering were disbanded in an effort to stop its spread \u2013 but to little avail.<\/p>\n\n

\"\"
The names of three children cut into the stonework of the parish church at Kingston, Cambs. They were likely victims of plague in the early 16th century<\/figcaption><\/figure>\n\n
\"\"
Parishioners who perished during outbreaks of infectious disease, such as sweating sickness, were frequently memorialised on church walls<\/figcaption><\/figure>\n\n

Part of the problem was that this outbreak came only a short time after the last major outbreak of the \u2018sweats\u2019 in 1507. As was typical of the period, the years immediately after a major epidemic usually saw an increased birth rate, as families and communities tried to make good the losses of the previous pestilence. However, in the case of the 1515 epidemic, all this meant was that when the plague began to ravage its way across England, the country had a far higher proportion of infants than it might ordinarily have had \u2013 and it was these children who appear to have fallen victim to the disease in their hundreds and thousands.<\/span><\/p>\n\n

Across southeast England, infants were buried hastily in unmarked graves, with little or no time to memorialise or remember them. In London, the hasty funeral processions, made up of only a few souls, walked the deserted streets; and in Kingston, a small village in rural Cambridgeshire, a stolid tenant farmer quietly etched the names of his three dead children into the walls of the parish church. at simple inscription may well be the only mark those three young individuals left on this planet. Sometimes, the writing on the walls can break your heart.<\/span><\/p>\n\n

<\/p>\n\n

\n\n

Matthew J Champion<\/strong> is an archaeologist, historian and the project director of the Norfolk Medieval Graffiti Survey <\/span>(medieval-graffiti.co.uk<\/strong><\/a>)<\/em>. His books include Medieval Graffiti: The Lost Voices of England\u2019s Churches<\/em> (Ebury Press, 2015)<\/p>\n\n

<\/p>\n\n

PICTURE CREDITS: THE NORFOLK AND SUFFOLK MEDIEVAL GRAFFITI SURVEY X8, ALAMY X2<\/p>\n","protected":false},"excerpt":{"rendered":"

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