A church dictionary

by Walter Farquhar Hook

The great enclosure, (varying, of course, in extent with the wealth and importance of the monastery,) and generally with a stream running beside it, was surrounded by a wall, the principal entrance being through a gateway to the west or north-west. This gateway was a considerable building, and often contained a chapel, with its altar, besides the necessary accommodation for the porter. The almery, or place where alms were distributed, stood not far within the great gate, and generally a little to the right hand: there, too, was often a chapel with its altar. Proceeding onwards the west entrance of the church appeared. The church itself was always, where it received its due development, in the form of a Latin cross; a cross, i.e. of which the transepts are short in proportion to the nave. Moreover, in Norman churches, the eastern limb never approached the nave or western limb in length. Whether or no the reason of this preference of the Latin cross is found in the domestic arrangements of the monastic buildings, it was certainly best adapted to it; for the nave of the church with one of the transepts formed the whole of one side and part of another side of a quadrangle; and any other than a long nave would have involved a small quadrangle, while a long transept would leave too little of another side, or none at all, for other buildings. How the internal arrangements were affected by this adaptation of the nave to external requirements, we have seen under the head Cathedral, to which also we refer for the general description of the conventual church.

Southward of the church, and parallel with the south transept, was carried the western range of the monastic offices; but it will be more convenient to examine their arrangement within the court. We enter then by a door near the west end of the church, and passing through a vaulted passage, find ourselves in the cloister court, of which the nave of the church forms the northern side, the transept part of the eastern side and other buildings, in the order to be presently described, complete the quadrangle. The cloisters themselves extended around the whole of the quadrangle, serving, among other purposes, as a covered way from every part of the convent to every other part. They were furnished, perhaps always, with lavatories, on the decoration and construction of which much cost was expended; and sometimes also with desks and closets of wainscot, which served the purpose of a scriptorium.

Commencing the circuit of the cloisters at the north-west corner, and turning southward, we have first the dormitory, or dorter, the use of which is sufficiently indicated by its name. This occupied the whole of the western side of the quadrangle, and had sometimes a groined passage beneath its whole length, called the ambulatory, a noble example of which, in perfect preservation, remains at Fountains. The south side of the quadrangle contained the refectory, with its correlative, the coquina or kitchen, which was sometimes at its side, and sometimes behind it. The refectory was furnished with a pulpit, for the reading of some portion of Scripture during meals. On this side of the quadrangle may also be found, in general, the locutorium, or parlour, the latter word being, at least in etymology, the full equivalent of the former. The abbot’s lodge commonly commenced at the south-east corner of the quadrangle; but, instead of conforming itself to its general direction, rather extended eastward, with its own chapel, hall, parlour, kitchen, and other offices, in a line parallel with the choir or eastern limb of the church. Turning northwards, still continuing within the cloisters, we come first to an open passage leading outwards, then to the chapter-house, or its vestibule; then, after another open passage, to the south transept of the church. Immediately before us is an entrance into the church, and another occurs at the end of the west cloister.

The parts of the establishment especially connected with sewerage, were built over or close to the stream; and we may remark that, both in drainage, and in the supply of water, great and laudable care was always taken.

The stream also turned the abbey mill, at a small distance from the monastery. Other offices, such as stables, brew-houses, bake-houses, and the like, in the larger establishments, usually occupied another court; and, in the smaller, were connected with the chief buildings in the only quadrangle. It is needless to say that, in so general an account, we cannot enumerate exceptional cases. It may, however, be necessary to say, that the greatest difference of all, that of placing the quadrangle at the north instead of the south side of the church, is not unknown; it is so at Canterbury and at Lincoln, for instance.

The subject may be followed out in the several plans of monasteries scattered among our topographical works, and in a paper read by Mr. Bloxam before the Bedfordshire Architectural Society, and published in their Report for 1850.

MONKS. The word monk, being derived from the Greek μόνος, solus, signifies the same as a solitary, or one who lives sequestered from the company and conversation of the rest of the world, and is usually applied to those who dedicate themselves wholly to the service of religion, in some monastery (as it is called) or religious house, and under the direction of some particular statutes, or rule. Those of the female sex who devote themselves in like manner to a religious life, are called nuns. (See Nuns.)

There is some difference in the sentiments of learned men concerning the original and rise of the monastic life. But the most probable account of this matter seems to be as follows:

Till the year 250, there were no monks, but only ascetics, in the Church. (See Ascetics.)

In the Decian persecution, which was about the middle of the third century, many persons in Egypt, to avoid the fury of the storm, fled to the neighbouring deserts and mountains, where they not only found a safe retreat, but also more time and liberty to exercise themselves in acts of piety and Divine contemplations; which sort of life became so agreeable to them, that when the persecution was over, they refused to return to their habitations again, choosing rather to continue in those cottages and cells which they had made for themselves in the wilderness.