led to a desire, on the part of the parishioners, for resident clergy with an endowment independent of the caprices of lay patrons. And this led to the establishment of chantry priests at the altars of churches, which had a powerful effect upon the architectural growth of the churches in which they served. Towards the end of the thirteenth century, and from that time to the Reformation, the foundation of chantries in parish churches became a common thing. Zeal for the foundation of monasteries had spent itself. Lay benefactors acquired the habit of alienating land, not to some religious house, but to one or more priests who, as a condition of the gift, should say mass daily at one of the altars of a parish church for the good estate of the giver and other persons named by him, and for their souls after death. These endowments of services were known as chantries, and were intended to continue for ever. Many chantries were founded in cathedral and monastery churches; but, as time went on, the church of the parish in which the benefactor lived was more and more frequently chosen as their site. That this had been always the custom is probable; but it was a custom which certainly was not universal until the later middle ages. From the time of the enactment of the statute of mortmain, we possess a series of royal licences for the foundation of chantries and gifts of land to chantry priests, which are invaluable in tracing the history of the English parish church. A chantry, however, is a service, not the building in which it is held. It might be founded at the high altar of a church, but more usually was connected with one of the lesser altars. It was natural, however, that a founder would be willing to do something for the repair of the part of the church in which his chantry was held. Repair took the form of enlargement and rebuilding; and while special chantry chapels were sometimes built as excrescences from the main body of the church, the usual building which was done in connexion with a chantry implied the widening or addition of an aisle.
§ 13. A good concrete example of this procedure is the church of Beckingham, five miles east of Newark-on-Trent, a building of various periods, but chiefly of the early part of the thirteenth century. The aisles of the nave are wide, and belong, in their present condition, to the fourteenth century. At the end of each are distinct indications of the former presence of an altar. The parson of Beckingham in the second quarter of the fourteenth century was Thomas Sibthorpe, a man of some substance, and one of the royal clerks. His benefactions to the church of his native village of Sibthorpe and to Beckingham involved him in some litigation, ample records of which are to be found in the Patent Rolls. In 1332 he obtained a licence to found a chantry in the chapel of St Mary, in the north part of Beckingham church, and by the end of 1347, he built the chapel of St Anne, on the south side of the church. Both the existing chapels agree with one another in date; and we may safely infer that Sibthorpe probably widened, and certainly rebuilt both the aisles between 1332 and 1347. He evidently intended his chapel of St Mary to be of some importance, as the chantry priest was called the warden, and was probably intended to be the head of a small college, such as existed at Sibthorpe. Of a chantry in the chapel of St Anne we know nothing: Sibthorpe endowed two candles to be burned there at certain times. An interesting feature of this fourteenth century rebuilding is that the north and south doorways, both of late twelfth century work, were removed to the new walls.
§ 14. The growth of chantry foundations formed the most remarkable feature of the lay activity of the later middle ages, and is treated in the next chapter with a view to its influence on architectural progress. We may sum up the influence of the historical facts already indicated upon the fabric of the parish church in the following conclusions: (1) The origin of the parish church was the spiritual need of the private estate. (2) The lord of the manor was the founder and provided the fabric. (3) The work of the fabric was entrusted to local masons. (4) In the division of expense, the rector became responsible for the chancel and the altar from which he received his dues. (5) The parishioners were responsible for the fabric of the nave. (6) In churches appropriated to monasteries, the chancel was the only part of the fabric for which the monastery was responsible, and a part of its responsibility was usually laid upon the vicar. (7) Where the monastery was lord of the manor, it would take its share of the building and up-keep of the church with the other parishioners. We shall see in a later chapter some concrete instances of manorial and monastic influence at work upon the structure of the church.
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