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I N T R O D U C T I O N

The ecclesiastical buildings throughout the ages form the basis for a most interesting study of architectural progress. Even from primitive times man has used his ingenuity to provide a meeting place for the worship of his gods. There are records of wooden 'Sanctuaries' many years before Christ, and every student of architecture will be familiar with the Rock Temples of Asia, the Ziggurats used by the astronomical priests, the Pyramids and magnificent temples of Egypt, the Byzantine and Early Christian Temples, followed by those of the great Roman Empire. As far as can be ascertained the priests lived within the precincts of the temples, as they themselves were considered godly in the eyes of the 'populus'.
     In this country there were no such temples. We have evidence of pagan worship, with a few interesting remains such as Stonehenge as a reminder of the druids' worship of the sun, and archaeologists record similar formations in wood of an earlier date still. We can only assume that the priest lived much as the layman in such huts as are illustrated here.
     At the time of Christ the worship of Apollo was still dominant in this country, and continued to be so as late as the 5th century, and even the 6th century among the poorer classes.
     During this period Christianity was spreading, however. Merchants from foreign lands were bringing back rumours. The wealthier priests from the towns travelled abroad between the 5th and 10th centuries, and brought back debased luxurious Christianity from Rome. At the same time they brought ideas in building, and soon the old mud or wooden huts with their thatched roofs were giving place to more substantial houses, which were originally built by the priests for their own use. These were called 'tuguria' or 'domicula' (little house), and would be built 'more Romano' (in the Roman manner). Many of them brought with them craftsmen, such as were emigrating from Byzantium to seek employment, when they became redundant in their own land. In the 7th century we have records of Saxon ecclesiasts hiring masons, glaziers, and other workmen from France.
     Religious pilgrimages and trade in foreign lands also returned with ideas in planning, construction and craftsmanship from France, Italy, Constantinople and Syria in particular. Carving and ornament from the ships of northern races spread to building. So it was that more substantial buildings came to be built in this country.
     St. Augustine landed with his forty followers at the end of the 6th century and set up a monastery in Kent. 'Monasticism' began to spread and it became necessary for buildings to be well constructed. Many monasteries and noblemen's houses were built of local stone and fortified for protection against plunderous tribes.
     In the meantime the Saxon noblemen had built Churches in their own neighbourhoods to serve the religious needs of their community and to form a shrine for their ancestors. They engaged wandering 'Chaplains' to administer their services, who may have received lodging in or near the Church.
     In consequence of the Norman Conquest many of the Saxon bishops and dignitaries of the Church were supplanted by Frenchmen. Norman lords were appointed to the manors and many more monasteries were founded, and given land and money. The newly appointed Norman lords, with all good intent, endowed the monasteries with their estates and churches; many of them bequeathed their manors. Many of these later became 'appropriated benefices'.

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