THE EVOLUTION OF A MEDIEVAL

HALL.

By Edward W. Cox.

(Read 27th February, 1896.)

I N considering the origin and development of the medieval hall, it is the purpose of this paper to deal with the term "hall" only in its constructive sense, endeavouring to find its early and primeval prototypes, and to show how far its traditional form has been handed down from very remote periods, and from widely varying races, or, rather, branches of a primitive race, to our own age, as shown by the survival of its types among the simpler buildings still to be found among those rustic dwellings which have been spared, in quiet districts, from the destructive hand of modern improvement. The consideration will also be restricted rather to the structural feature of the great common apartment, and its details and necessary adjuncts, than to the more complicated and developed buildings to which the "hall" has transferred its name, as the designation of the whole mansion.

It must be borne in mind that there are two leading types of domestic building, having different

origins; but in English examples the more ancient type that of the great hall-has either prevailed wholly during long periods, or has been maintained in combination with the second, or oriental and classical, form of the galleried house. Of this latter and its origin it is only intended in this paper to speak incidentally, and to reserve for another essay the inquiry into the origin of this second type, and its introduction, its supersession, and recovery in England, and the modifications it underwent by the persistent continuity of the simpler type.

The parent of the hall, then, is the primeval house, and Gomme, in his Village Communities, gives us an ancient metaphor, which says that "the house fire is the seed out of which the house

"has grown." The very first idea of settled habitation by man, whether pastoral or agricultural, springs from the permanent location of the hearth, and the gathering around it of the family or tribe, no longer wholly nomadic or migratory; and the first rough screen and cover set up around this fire was the origin of the house, and the prototype of the hall. The cult of hearth-worship, and the sacred character of the home fire, was thus the first step towards organised society. Ancient custom and folklore are full of its influence. The origin of chieftainship, of family or tribal government, is chiefly connected with its laws; marriage customs and expulsion from a tribal community are influenced by its ritual.

Elton, in his Origins of English History, says"The oldest customs connected with inheritance "in England and Germany were in their remote "beginnings based upon a worship of ancestral spirits, of whom the hearth-place was essentially "the shrine and altar." A few instances, collected by Gomme and Seebohm and Simpson, will suffice

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here, as our office is not to trace out the course of custom and belief, but to show the derivation of the hall or house from such beginnings. Edmund Spenser observes that "in Ireland on "the kindling of the fire or lighting of candles they say certain prayers and use some other (superstitious) rites"; which show that they honour the fire and the light. The same is affirmed by an early writer of Scotland. Shakespeare and Herrick, in England, refer to the same custom. "The breaking cf cinders in Ireland, meaning the 'trampling out of a man's fire, is considered the greatest insult that can be offered him. It conveyed the idea of guilt to himself and his family." Expulsion from the ancient agricultural village community was marked by putting out the house fire and destruction of the house.

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W. Simpson, in his learned book on The Praying Wheel, relates that at the Brahminical marriage ceremony "the bridegroom leads the bride three "times round the fire. The seventh step round "the fire makes the marriage ceremony complete." The preservation of the old chimney stack of ancient buildings, when all else has been rebuilt, and the old house not attached thereto; and the old tenure in Hampshire, by which, if a squatter could build a hut in one night and get his fire lighted before morning, he could not be disturbed, are teachings in the same direction. It is within living memory that in an ancient Cornish borough buried in the sand, two members of Parliament were, within the present century, elected upon the ruined chimney of the manor house, the only remaining relic of the former town. Popular tradition, referring to the tenure of certain property near Llandrillo, in North Wales, asserts that it is held on condition of the chimney of the ruined hall of Bryn Eurian being kept in repair. How far this

agrees with the title deeds I do not know, but it is certainly repaired from time to time, the rest of the house being a ruin.

Instances can be indefinitely multiplied. These few may suffice as relics of custom and folklore of the hearth, which can be shown to be handed down from the remotest antiquity, to indicate the fire and the hearth as the central object of the house, whence sprung the family headship, or father, or ancestor; and we are thus led to one at least of the first causes of classification and ranks of social life. As might be expected, this differentiation of class and rank shows itself at a very early time in the arrangements of the simplest structure built to contain the fire, and to lodge those to whom it belonged. To take later examples first, it will be found that the earlier ones are in general accordance with them in house plan. The mediæval hall is divided into three main portions. The lower end had a door at each side, separated by a screen, with one or more openings into the central part of the hall, in the middle of which was the hearth. At the upper end of the hall was the daïs, with its canopy. The part behind the screens was allotted to the servants and attendants, the central hall to the family and the retainers or men-at-arms and guests, the daïs to the master of the house and his wife; the fire being the central feature, above, around, and below which the various members of the household had their allotted places.

It is evident that such a distribution of the inmates could be made without any marked structural provision for it, but we shall see that as a matter of fact such constructional contrivances were developed at an extremely early period, reaching back into prehistoric ages. At the same time, the simplest and most artless buildings are to be found in every period, according to the degree

of civilization attained by the races who used the different forms of hall, so that there is a continuity of the various developments, showing a wide overlapping of custom, that enables us to compare the examples and trace out the evolutions with some accuracy.

It may be gathered from these facts that it would not be easy to divide the evolution of the hall from the simplest to the most complicated plan into periods, seeing that it arises rather from racial than chronological sequences; and that the races that have used the ancient types with so much unity of purpose have divided into different branches, some having adopted the improvements that were made in construction and convenience earlier than others, yet all showing very markedly. a remote common origin. The simplest existing remains that we find in this country, and in Gaul, Germany, and Thracia, are the circular huts in the hilly districts, of which the complete form is known to us from sculptures on the columns of Trajan and Antoninus at Rome, showing the Gaulish houses; and one of these, with a Briton sitting beside it, clothed in sheepskin, or fur, is also found on a sculptured stone from the walls of Chester. These buildings have endured, owing to those in the hill districts being constructed of stone; and from their occupying lonely situations, where agriculture was scarcely possible, they have in some cases been little disturbed.

The larger of these houses are 18 to 25 feet in diameter, and have hearths in the centre. At one side, near to the doorway, excavations have shown that the querns and stone mortars, for bruising and grinding grain, are found, and others also without the doorway, in a kind of recess, or in a minor hut attached to the larger one. At the furthest side from the door is often found a rude stone seat.