Castles and Cave Dwellings of Europe, Sabine Baring-Gould [ebook reader below 3000 TXT] 📗

numerous, and were resorted to with great devotion. Such was the origin of the crypts found in profusion in France, not under cathedrals only, but under parish and monastic churches as well. The whole population having become Christian, the resort to these subterranean chapels became so great as to cause inconvenience, and the bishops proceeded to "elevate" "illate" and "translate" the bones of the saints from their original resting-places to the basilicas above ground. Thereupon the crypts lost most of their attraction, and the worshippers gathered about the altars in the upper churches to which the bones had been transferred.

In Britain, where there were no early martyrs save Alban at Verulam, and Julius and Aaron at Caerleon, the type of church from the beginning was basilican, as we may see by that unearthed at Silchester, and that of S. Martin at Canterbury.

It was the same in Germany and throughout Northern Europe.

John and Paul were chamberlains to the Princess Constantia. They had in some way incurred the anger of the Emperor Julian, and he sent orders for their despatch in their own house on the Coelian hill. They were accordingly executed in their bath, and were buried in the cellar under their mansion. At once a rush of the devout of Rome took place to the Coelian to invoke the aid of these new martyrs. The visitors picked off the plaster, scribbled their names on the walls, applied kerchiefs to the tomb, and collected the dust, stained with the blood of the chamberlains. Pope Hadrian IV., 1158, built a basilica on top of the house, driving the foundations through it, and transferred to this upper church the bones of SS. John and Paul. At once the stream of devotion was deflected from the substructure to the superstructure, and the former was filled up with earth and totally abandoned.

Herbert Spencer has established in his "Principles of Sociology" that the mausoleum was the egg out of which the temple was evolved. The first cave-dwellers buried their dead in the grottoes in which they had lived, and themselves moved into others. They periodically revisited the sepulchres to bring offerings to the dead. In time the deceased ancestor became invested by the imagination of his descendants with supernatural powers, and ascended from stage to stage till he was exalted into a deity. Thenceforth his cave became a temple. Ferguson, writing of the Chaldaean temples, and indicating their resemblance to tombs says, "The most celebrated example of this form is as often called (by ancient writers) the tomb or the temple of Belus, and among a Turanian people the tomb and the temple may be considered as one and the same thing." [Footnote: Clement of Alexandria (Exhort. to the Heathen) had already said, "Temples were originally Tombs." _Cf_. also Eusebius (Praep. Evangelica ii. 6) heads the chapter, "The Temples of the Gods that are none other than Tombs."]

In the primitive Church there were, as we have seen, churches which had no connection whatever with sepulchres, and chapels underground that contained tombs. The current of popular feeling set so strongly towards the latter that the Popes yielded to it, as did also the Bishops, and converted every basilica into a mausoleum by the transfer to it of the bones of a saint.

But that was not all. The Holy Mysteries had been celebrated in private houses and basilicas on wooden tables, sometimes square, but often round, and with three legs. An illustration is in the cemetery of S. Calixtus, of the latter half of the second century, where a priest is represented celebrating at what looks like a modern tea-table. According to William of Malmesbury, S. Wulstan, Bishop of Worcester (1062-1095), destroyed the wooden altars in his diocese, which had been universal in England, _altarea lignea jam inde a priscis diebus in Anglia_. But with the transformation of the basilica into a mausoleum, the altar was also transformed into a sepulchre. If it did not contain the entire body of a saint, it had a hole cut in it to receive a box containing relics; and the Roman pontifical and liturgy were altered in accordance with this. The Bishop on consecrating an altar was to exact that it should contain relics, and the priest on approaching it was required to invoke the saints whose bones were stored in it. [Footnote: Pontifex accepta mitra, intigit policem dextrae manus in sanctum Chrisma et cum eo signat confessionem, id est sepulchrum altaris, in quo reliquiae deponendae. _Pont. Roman._ The priest on ascending to the altar kisses it, and refers to the relics contained in it. "Oramus te, Domine, per merita sanctorum tuorum quorum reliquiae hic sunt--ut indulgere digneris omnia peccata mea."] The cavity in the slab to contain the relics was liturgically entitled _sepulchrum_. The change from a table to a tomb involved a change of material from wood to stone.

The dedication of a church to a saint in the Latin Church implies the presence in the sepulchre of the altar of the relics of that saint. From the Roman point of view, a dedication without the relic is unmeaning. Among the Celts this was unknown, with them a church took its name after its founder, and the founder of a church dedicated it by a partial fast of forty days, and prayer and vigil on the spot. The early basilicas of Rome also took their titles from the families that surrendered their halls for Christian worship. The introduction of dedication to deceased saints marks unmistakably the transformation of a church from a basilica to a mausoleum.

It is certainly remarkable that whereas in Paganism the identification of the tomb with the temple passed away, and the temple acquired independence of such association, in the Latin Church the reverse took place; there the church unassociated with a tomb--a basilica in fact-- was converted into a sepulchral monument.

The reverence of the early pontiffs shrank from dismembering the bodies of the saints. To Queen Theodelinda Pope Gregory I. would accord only oil that had burnt in the lamps at their tombs, or ribbons that had touched them. Gregory V., in 594, wrote to Constantia Augusta, who had built a church in honour of S. Paul, and craved a portion of his body: "Dear lady, know that the Romans when they give relics of the saints are not accustomed to parcel up their bodies, they send no more than a veil that has touched them." [Footnote: Baronius, _Hierothonie de J. C._, Paris, 1630, p. 173.]

But when the Latin Church was constrained by the force of popular prejudice to transform all her sacred temples into sepulchral churches, there was no help for it; the bodies of the saints had to be torn in pieces for distribution. A toe, a finger was taken off, legs and arms were amputated, the vertebrae of the spine were dispersed over Christendom, the teeth were wrenched out of the jaws, the hair plucked from head and chin, moisture exuding from the body was carefully cherished, and bones were rasped to furnish a little sacred phosphate of lime to some church clamorous to be consecrated.

A plateau to the south of Poitiers had long borne the name of Chiron Martyrs. Chiron means a heap of stones, but why the epithet of Martyrs attached to the heaps of stones there nobody knew. The old Roman road leading to and athwart it was named La Route des Martyrs, also for no known reason. But in October 1878 the plateau was being levelled by the military authorities, when it was discovered that the stones were actually broken tombs, and that they were clearing a pagan Necropolis. Soon they came on a portion where were sarcophagi orientated and crowded thickly about a subterranean building. The distinguished antiquary, Le Pere de la Croix, now undertook the investigation, and discovered that these latter were the tombs of Christians, and that they surrounded a hypogee Martyrium. This was excavated and proved to be a chapel erected over the bodies of certain martyrs of Poitiers, of whom no records had been preserved, or at all events remained, whose very existence was unknown; also, that it had been constructed by an abbot Mellebaudes at the end of the sixth or beginning of the seventh century. It contained an altar built up of stone, plastered over and painted, measuring at the base 2 feet 8-1/2 inches by 2 feet 2 inches and 3 feet 7 inches high. Also sarcophagi for the bodies of the martyrs there found, also one that Mellebaudes had prepared for himself. In the floor were many graves, possibly of his kinsfolk. Numerous inscriptions in barbarous Latin, some paintings and carvings, were also found. Among the latter a rude sculpture represented two of the martyrs, Hilarius and Sosthenes, who had been crucified. A bracelet of amber and coloured glass beads, amber ear-rings, and bronze ornaments were also discovered.

1-4. Stone sarcophagi. 5, 6, 9, 10, 14. Graves sunk in the rock, covered with flat slabs, containing bones. 8. Pit covered with a carved slab. 11, 13. Children's graves covered with carved slabs brought from elsewhere. 12. Pit containing no bones.

A. Altar. B. Arcosolium containing the sarcophagus with the bones of the martyrs. C. The sculpture of the crucified saints. D. Doorway. F.F. Pilasters. O.O. Broken pilasters. G.G. Benches. H. Sarcophagus of Mellebaudes. E. East window.]

Mellebaudes certainly built his mausoleum where there had been one earlier, that had become completely ruinous, for he complains that he had not been able to recover all the bones of the martyrs that had been laid in it. This destruction had probably been effected by the Visigoths, and the building by Mellebaudes took place some time after the defeat and expulsion of these Arians in 507. The final ruin of the Martyrium he raised may have been the work of the Saracens in 732. [Footnote: For full account with plates see P. Camille de la Croix, _S. J. Hypogee Martyrium de Poitiers, Paris, 1883._]

The hypogee was sunk nine feet in the rock, but the roof must have shown above ground. A window was to the east. S. Avitus in the sixth century speaks of the wondrous skill of architects in his day, who contrived to introduce daylight into the crypts. It is evident that no glass was inserted in the window, although the use of glass for windows was becoming general in the sixth century; and Fortunatus, Bishop of Poitiers, died 609, and Gregory, Bishop of Tours, died 595, both speak in terms of admiration of the glazing of windows for churches. It may well be understood that in the mind of the people long after the stream of public devotion had been directed to the churches above ground, a liking for those that are excavated underground should remain. Indeed, it is not extinct yet, as any one may see who visits the church of Ste. Croix at Poitiers, or S. Eutrope at Saintes, or S. Martin at Tours, to mention but three out of many. In all these are mere empty tombs, yet they are the resort of numerous devotees. The darkness, the mystery of these subterranean sanctuaries, impressed the imagination. Accordingly we find, especially in France, many cave-churches. Indeed they are so numerous that I can afford space to describe but a couple of the largest. Many are small, mere chapels, and shall be dealt with under the heading of hermitages.

Few scenes of quiet landscape can surpass that of the valley of the Dordogne from the road between Sauveterre and Libourne. It broke on me upon a breezy spring morning. The Dordogne, broad and blue, swept through the wide valley between banks dense with poplar and osier. The whole country wore a smiling aspect; the houses, built of