1.
Abbey
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An abbey is a complex of buildings used by members of a religious order under the governance of an abbot or abbess. It provides a place for activities, work and housing of Christian monks. The concept of the abbey has developed over centuries from the early monastic ways of religious men and women where they would live isolated from the lay community about them. Religious life in an abbey may be monastic, an abbey may be the home of an enclosed religious order or may be open to visitors. The layout of the church and associated buildings of an abbey often follows a set plan determined by the religious order. Abbeys are often self-sufficient while using any abundance of produce or skill to provide care to the poor and needy, some abbeys offer accommodation to people who are seeking spiritual retreat. There are many famous abbeys across Europe, the earliest known Christian monasteries were groups of huts built near the residence of a famous ascetic or other holy person. Disciples wished to be close to their man or woman in order to study their doctrine or imitate their way of life. In the earliest times of Christian monasticism, ascetics would live in social isolation and they would subsist whilst donating any excess produce to the poor. However, increasing religious fervor about the ways and or persecution of them would drive them further away from their community. For instance, the cells and huts of anchorites have been found in the deserts of Egypt, in 312 AD, Anthony the Great retired to the Thebaid region of Egypt to escape the persecution of the Emperor Maximian. Anthony was the best known of the anchorites of his due to his degree of austerity, sanctity. The deeper he withdrew into the wilderness, the more numerous his disciples became and they refused to be separated from him and built their cells close to him. This became a first true monastic community, Anthony, according to Johann August Wilhelm Neander, inadvertently became the founder of a new mode of living in common, Coenobitism. At Tabennae on the Nile, in Upper Egypt, Saint Pachomius laid the foundations for the life by arranging everything in an organized manner. He built several monasteries, each with about 1,600 separate cells laid out in lines and these cells formed an encampment where the monks slept and performed some of their manual tasks. There were nearby large halls such as the church, refectory, kitchen, infirmary, an enclosure protecting all these buildings gave the settlement the appearance of a walled village. This layout, known as the laurae, became popular throughout Palestine, as well as the laurae, communities known as caenobia developed
2.
David I of Scotland
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David I or Dauíd mac Maíl Choluim was a 12th-century ruler who was Prince of the Cumbrians and later King of the Scots. The youngest son of Máel Coluim III and Margaret of Wessex, David spent most of his childhood in Scotland, perhaps after 1100, he became a dependent at the court of King Henry I. There he was influenced by the Norman and Anglo-French culture of the court, when Davids brother Alexander I of Scotland died in 1124, David chose, with the backing of Henry I, to take the Kingdom of Scotland for himself. He was forced to engage in warfare against his rival and nephew, subduing the latter seems to have taken David ten years, a struggle that involved the destruction of Óengus, Mormaer of Moray. Davids victory allowed expansion of control over more distant regions theoretically part of his Kingdom, after the death of his former patron Henry I, David supported the claims of Henrys daughter and his own niece, the former Empress-consort, Matilda, to the throne of England. In the process, he came into conflict with King Stephen and was able to expand his power in northern England, the term Davidian Revolution is used by many scholars to summarise the changes which took place in Scotland during his reign. The early years of David I are the most obscure of his life, because there is little documented evidence, historians can only guess at most of Davids activities in this period. David was born on an unknown in 1084 in Scotland. He was probably the son of King Máel Coluim mac Donnchada. He was the grandson of the ill-fated King Duncan I, in 1093 King Máel Coluim and Davids brother Edward were killed at the River Aln during an invasion of Northumberland. David and his two brothers Alexander and Edgar, both kings of Scotland, were probably present when their mother died shortly afterwards. According to later tradition, the three brothers were in Edinburgh when they were besieged by their uncle, Domnall Bán. It is not certain what happened next, but an insertion in the Chronicle of Melrose states that Domnall forced his three nephews into exile, although he was allied with another of his nephews, Edmund. John of Fordun wrote, centuries later, that an escort into England was arranged for them by their maternal uncle Edgar Ætheling, William Rufus, King of England, opposed Domnalls accession to the northerly kingdom. He sent the eldest son of Máel Coluim, Davids half-brother Donnchad, Donnchad was killed within the year, and so in 1097 William sent Donnchads half-brother Edgar into Scotland. The latter was successful, and was crowned King by the end of 1097. During the power struggle of 1093–97, David was in England, in 1093, he may have been about nine years old. From 1093 until 1103 Davids presence cannot be accounted for in detail, when William Rufus was killed, his brother Henry Beauclerc seized power and married Davids sister, Matilda
3.
Scottish Reformation
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The Scottish Reformation was the process by which Scotland broke with the Papacy and developed a predominantly Calvinist national Kirk, which was strongly Presbyterian in outlook. It was part of the wider European Protestant Reformation that took place from the sixteenth century, in the earlier part of the sixteenth century, the teachings of Martin Luther began to influence Scotland. Particularly important was the work of the Lutheran Scot Patrick Hamilton and his death in 1542 left the infant Mary, Queen of Scots as his heir, allowing a series of English invasions later known as the Rough Wooing. The English supplied books and distributed Bibles and Protestant literature in the Lowlands when they invaded in 1547, the execution of the Zwingli-influenced George Wishart in 1546, who was burnt at the stake on the orders of Cardinal David Beaton, stimulated the growth of these ideas in reaction. The survivors, including chaplain John Knox, were condemned to serve as galley slaves and their martyrdom stirred resentment of the French and inspiring additional martyrs for the Protestant cause. In 1549, the defeat of the English with French support led to the marriage of Mary to the French dauphin, the Scottish Reformation Parliament of 1560 adopted a Protestant confession of faith, rejecting papal jurisdiction and the mass. Knox, having escaped the galleys and having spent time in Geneva, the Calvinism of the reformers led by Knox resulted in a settlement that adopted a Presbyterian system and rejected most of the elaborate trappings of the Medieval church. When her husband Francis II died in 1560, the Catholic Mary returned to Scotland to take up the government and her six-year personal reign was marred by a series of crises, largely caused by the intrigues and rivalries of the leading nobles. Opposition to her third husband Bothwell led to the formation of a coalition of nobles, who captured Mary and forced her abdicate in favour of her son, James was brought up a Protestant, but resisted Presbyterianism and the independence of the Kirk. The Reformation resulted in changes in Scottish society. These included a desire to plant a school in every parish, scotlands ecclesiastical art paid a heavy toll as a result of Reformation iconoclasm. Native craftsmen and artists turned to secular patrons, resulting in the flourishing of Scottish Renaissance painted ceilings, the Reformation also had a severe impact on church music, with song schools closed down, choirs disbanded, music books and manuscripts destroyed and organs removed from churches. These were replaced by the singing of psalms, despite attempts of James VI to refound the song schools. The Kirk became the subject of pride and many Scots saw their country as a new Israel. Christianity spread in Scotland from the century, with evangelisation by Irish-Scots missionaries and, to a lesser extent. The whole Ecclesia Scoticana, with individual Scottish bishoprics, became the daughter of the see of Rome. It was run by special councils made up of all the Scottish bishops, the administration of parishes was often given over to local monastic institutions in a process known as appropriation. By the time of the Reformation in the mid-sixteenth century 80 per cent of Scottish parishes were appropriated, in 1472 St Andrews became the first archbishopric in the Scottish church, to be followed by Glasgow in 1492
4.
Holyrood Palace
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The Palace of Holyroodhouse, commonly referred to as Holyrood Palace, is the official residence of the British monarch in Scotland. Queen Elizabeth spends one week in residence at Holyrood Palace at the beginning of each summer, Sir William Bruce designed the 3-storey plus attic Baroque palace for Charles II upon the restoration of the monarchy. The entry gateway is framed by massive coupled Roman Doric columns, with the carved Royal Arms of Scotland, the north and south fronts have symmetrical 3-storey facades that rise behind to far left and right of 2-storey range with regular arrangement of bays. The east front has 17 pilastered bays with superimposed columns at each floor, the ruins of the abbey church connect to the palace on the north-east corner. Architectural historian Dan Cruickshank selected the palace as one of his eight choices for the 2002 BBC book The Story of Britains Best Buildings, the rooms open to the public include the 17th-century former Kings apartments and Great Gallery, and the 16th-century apartments in the north-west tower. The Great Stair in the south-west corner of the quadrangle has a 17th-century Baroque ceiling featuring plaster angels holding the Honours of Scotland, the Italian paintings on the walls are fragments of frescoes painted circa 1550 by Lattanzio Gambara, illustrating scenes from Ovids Metamorphoses. They were bought by Prince Albert in 1856, and placed here in 1881, at the top of the stair is the Royal Dining Room, formerly part of the Queens apartments. The Adam style decoration dates from around 1800, when this was part of the Duke of Hamiltons apartment, the Kings apartments occupied the whole of the south and east sides of the quadrangle. Accessed from the Great Stair, the suite of rooms comprising a hall, presence chamber, privy chamber, antechamber, bedchamber. The level of privacy, as well as the richness of decoration, from the visit of George IV in 1822, the guard hall has been used as a throne room, and the order of rooms reversed. The Evening Drawing Room and Morning Drawing Room occupy the former presence chamber and privy chamber, the Morning Drawing Room is hung with French tapestries bought by Charles II, and is used for private ceremonies. The Kings Antechamber, Bedchamber and Closet are laid out along the east side of the palace, the Kings Bedchamber, at the centre of the east façade, has the finest of the 17th-century plaster ceilings, augmented by paintings of Hercules by Jacob de Wet II. The 17th-century bed was made for the Duke of Hamilton, although it was referred to as Queen Marys Bed when it occupied the older Queens rooms. The Great Gallery, the largest room in the palace, links the Kings Closet with the former Queens apartments in the west range, the gallery is decorated with 110 portraits of the Scottish monarchs, beginning with the legendary Fergus I, who supposedly ruled from 330 BC. The portraits were all completed between 1684 and 1686 by Jacob de Wet II and this collection celebrated the royal bloodline of Scotland which the Scots upheld for its continuity and antiquity as an important part of their national identity in the seventeenth century. After 1707, Scotlands representative peers were elected here to be sent to Westminster, bonnie Prince Charlie held evening balls in the gallery during his brief occupation, and it later became a Catholic chapel for the Comte dArtois. Today it is used for functions including investitures and banquets. These rooms were occupied by Lord Darnley in the 17th century, Queen Mary occupied an identical suite of rooms on the second floor of the tower, the bedchambers are linked by a private spiral stair
5.
Royal Mile
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The Royal Mile is the name given to a succession of streets forming the main thoroughfare of the Old Town of the city of Edinburgh in Scotland. The name was first used in W M Gilberts Edinburgh in the Nineteenth Century, the streets which make up the Royal Mile are Castlehill, the Lawnmarket, the High Street, the Canongate and Abbey Strand. The Royal Mile is the busiest tourist street in the Old Town, running eastwards from the crag, the Royal Mile sits upon the ridge of the tail which slopes gently down to Holyrood Palace. Steep closes run between the many tall lands off the main thoroughfare, the route runs from an elevation of 42 meters above sea level at the palace, to 109 meters at the castle, for an average gradient of 4. 1%. The Castle Esplanade was laid out as a ground, in 1753. It was formalised in 1816 when it was widened and provided with decorative railings, the Esplanade with its several monuments has been A-listed by Historic Scotland. It is the venue of the annual Edinburgh Military Tattoo at which time specially designed temporary grandstands are erected, the Assembly Hall of the Church of Scotland and New College are further down on the same side, in an architecturally somewhat understated building as seen from this side. The Scottish Parliament met in the Assembly Hall between 1999 and 2004, the Lawnmarket was originally part of the High Street before its separate naming, which accounts for the street numbering being a continuation of the High Street numbers. A charter of 1477 designated this part of the High Street as the market-place for what was called inland merchandise - items such as yarn, stockings, coarse cloth, in later years, linen was the main product sold. As a result, it known as the Land Market which was later corrupted to Lawn Market. Today, the majority of shops in the street are aimed at tourists, on the north side is the preserved 17th century merchants townhouse Gladstones Land owned by the National Trust for Scotland. The south side has a strong Dutch influence in its 17th-century gables, the lower end of the Lawnmarket is intersected by George IV Bridge on the right and Bank Street on the left, leading to The Mound and the New Town. The view down Bank Street is closed by the headquarters of the Bank of Scotland. On the south-west corner of intersection, with its entrance on George IV Bridge, is a new hotel. This building is of controversial design winning both best building awards and carbuncle awards in 2009/10. Between Bank Street and St Giles Street, marking the end of the Lawnmarket, St Giles Cathedral, the High Kirk of Edinburgh, also stands in Parliament Square. The prison was described by Sir Walter Scott as the Heart of Midlothian, locals have traditionally spat upon the heart, presumably to express disgust. The custom has been to some extent sanitised by tourist guides who claim that the spitting is merely for good luck, on the north side, opposite St Giles, stand Edinburgh City Chambers, where the City of Edinburgh Council meets
6.
Scheduled monument
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In the United Kingdom, a scheduled monument is a nationally important archaeological site or historic building, given protection against unauthorised change. The various pieces of legislation used for protecting heritage assets from damage. The protection given to scheduled monuments is given under the Ancient Monuments and Archaeological Areas Act 1979, a heritage asset is a part of the historic environment that is valued because of its historic, archaeological, architectural or artistic interest. Only some of these are judged to be important enough to have legal protection through designation. There are about 20,000 scheduled monuments in England representing about 37,000 heritage assets, of the tens of thousands of scheduled monuments in the UK, most are inconspicuous archaeological sites, but some are large ruins. According to the 1979 Act, a monument cannot be a structure which is occupied as a dwelling, as a rule of thumb, a protected historic asset that is occupied would be designated as a listed building. Scheduled Monuments are defined in the Ancient Monuments and Archaeological Areas Act 1979, in England, Wales and Scotland they are often referred to as a scheduled ancient monument, although the Act defines only ancient monument and scheduled monument. A monument can be, A building or structure, cave or excavation which is above or below the surface of the land, a site comprising any vehicle, vessel, aircraft or other moveable structure. In Northern Ireland they are designated under separate legislation and are referred to as a historic monument or a monument in state care. The first Act to enshrine legal protection for ancient monuments was the Ancient Monuments Protection Act 1882 and this identified an initial list of 68 prehistoric sites, which were given a degree of legal protection. This was the result of strenuous representation by William Morris and the Society for the Protection of Ancient Buildings, which had been founded in 1877. Following various previous attempts, the 1882 legislation was guided through parliament by John Lubbock, the first Inspector of Ancient Monuments, as set up by the act, was Augustus Pitt Rivers. At this point, only the inspector, answering directly to the First Commissioner of Works, was involved in surveying the scheduled sites and persuading landowners to offer sites to the state. The act also established the concept of guardianship, in which a site might remain in private ownership, however the legislation could not compel landowners, as that level of state interference with private property was not politically possible. The Ancient Monuments Protection Act 1900 extended the scope of the legislation to include medieval monuments, in a speech in 1907, Robert Hunter, chairman of the National Trust, observed that only a further 18 sites had been added to the original list of 68. Charles Peers, an architect, was appointed as Inspector in 1910 in the Office of Works becoming Chief Inspector in 1913. The job title Inspector is still in use, scheduling offers protection because it makes it illegal to undertake a great range of works within a designated area, without first obtaining scheduled monument consent. However, it does not affect the owner’s freehold title or other interests in the land
7.
Rood
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A rood or rood cross, sometimes known as a triumphal cross, is a cross or crucifix, especially the large Crucifixion set above the entrance to the chancel of a medieval church. Alternatively, it is a sculpture or painting of the crucifixion of Jesus. Rood is a word for pole, from Old English rōd pole, specifically cross, from Proto-Germanic *rodo, cognate to Old Saxon rōda. Rood was originally the only Old English word for the instrument of Jesus Christs death, the words crúc and in the North cros appeared by late Old English, crucifix is first recorded in English in the Ancrene Wisse of about 1225. More precisely, the Rood was the True Cross, the wooden cross used in Christs crucifixion. The word remains in use in names, such as Holyrood Palace. The phrase by the rood was used in swearing, e. g. No, by the rood, the alternative term triumphal cross, which is more usual in Europe, signifies the triumph that the resurrected Jesus Christ won over death. In church architecture the rood, or rood cross, is a life-sized crucifix displayed on the axis of a church. The earliest roods hung from the top of the arch, or rested on a plain rood beam across it. This original arrangement is found in many churches in Germany and Scandinavia. If the choir is separated from the interior by a rood screen, the rood cross is placed on, or more rarely in front of. Under the rood is usually the altar of the Holy Cross, numerous near life-size crucifixes survive from the Romanesque period or earlier, with the Gero Cross in Cologne Cathedral and the Volto Santo of Lucca the best known. Many figures in precious metal are recorded in Anglo-Saxon monastic records, notables sometimes gave their crowns, necklaces, or swords to decorate them. As in later examples the Virgin and Saint John often flank the cross, a gilt rood in the 10th-century Mainz Cathedral was only placed on a beam on special feast days. In the Romanesque era the crucified Christ was presented as ruler, instead of a crown of thorns he wears a crown or a halo, on his feet he wears shoes as a sign of the ruler. His feet are parallel to other on the wooden support. The perizoma is highly stylized and falls in vertical folds, in the transition to the Gothic style, the triumphant Christ becomes suffering Christ, the pitiful Man of Sorrows. Instead of the crown, he wears the crown of thorns
8.
Jesus
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In Christology, the Person of Christ refers to the study of the human and divine natures of Jesus Christ as they co-exist within one person. There is no discussion in the New Testament regarding the dual nature of the Person of Christ as both divine and human. Hence, since the days of Christianity theologians have debated various approaches to the understanding of these natures. In the period following the Apostolic Age, specific beliefs such as Arianism and Docetism were criticized. On the other end of the spectrum, Docetism argued that Jesus physical body was an illusion, docetic teachings were attacked by St. Ignatius of Antioch and were eventually abandoned by proto-orthodox Christians. However, after the First Council of Nicaea in 325 the Logos, historically in the Alexandrian school of christology, Jesus Christ is the eternal Logos paradoxically humanized in history, a divine Person who became enfleshed, uniting himself to the human nature. The views of these schools can be summarized as follows, Alexandria, Antioch, Logos assumes a specific human being The First Council of Ephesus in 431 debated a number of views regarding the Person of Christ. At the same gathering the council debated the doctrines of monophysitism or miaphysitism. The council rejected Nestorianism and adopted the term hypostatic union, referring to divine, the language used in the 431 declaration was further refined at the 451 Council of Chalcedon. However, the Chalcedon creed was not accepted by all Christians, because Saint Augustine died in 430 he did not participate in the Council of Ephesus in 431 or Chalcedon in 451, but his ideas had some impact on both councils. On the other hand, the major theological figure of the Middle Ages. The Third Council of Constantinople in 680 held that both divine and human wills exist in Jesus, with the divine will having precedence, leading and guiding the human will. John Calvin maintained that there was no element in the Person of Christ which could be separated from the person of The Word. Calvin also emphasized the importance of the Work of Christ in any attempt at understanding the Person of Christ, the study of the Person of Christ continued into the 20th century, with modern theologians such as Karl Rahner and Hans von Balthasar. Balthasar argued that the union of the human and divine natures of Christ was achieved not by the absorption of human attributes, thus in his view the divine nature of Christ was not affected by the human attributes and remained forever divine
9.
True Cross
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The True Cross is the name for physical remnants which, by a Catholic Church tradition, are believed to be from the cross upon which Jesus was crucified. Many churches possess fragmentary remains that are by tradition alleged to be those of the True Cross and their authenticity is not accepted universally by those of the Christian faith and the accuracy of the reports surrounding the discovery of the True Cross is questioned by some Christians. The medieval legends that developed concerning its provenance differ between Catholic and Orthodox tradition and these churches honour Helena as a saint, as does also the Anglican Communion. The Golden Legend contains several versions of the origin of the True Cross, in The Life of Adam, Voragine writes that the True Cross came from three trees which grew from three seeds from the Tree of Mercy which Seth collected and planted in the mouth of Adams corpse. After many centuries, the tree was cut down and the used to build a bridge over which the Queen of Sheba passed. So struck was she by the portent contained in the timber of the bridge that she fell on her knees and revered it. On her visit to Solomon, she told him that a piece of wood from the bridge would bring about the replacement of Gods Covenant with the Jewish people, Solomon, fearing the eventual destruction of his people, had the timber buried. But after fourteen generations, the wood taken from the bridge was fashioned into the Cross used to crucify Christ, Voragine then goes on to describe its finding by Helena, mother of the Emperor Constantine. In the late Middle Ages and Early Renaissance, there was a general acceptance of the origin of the True Cross and its history preceding the Crucifixion. The Golden Legend and many of its sources developed after the East-West Schism of 1054, the above pre-Crucifixion history, therefore, is not to be found in Eastern Christianity. According to the tradition of the Eastern Orthodox Church the True Cross was made from three different types of wood, cedar, pine and cypress. The link between this verse and the Crucifixion lies in the words, the place of my feet, there is a tradition that the three trees from which the True Cross was constructed grew together in one spot. A traditional Orthodox icon depicts Lot, the nephew of Abraham, according to tradition, these trees were used to construct the Temple in Jerusalem. Later, during Herods reconstruction of the Temple, the wood from these trees was removed from the Temple and discarded, eventually being used to construct the cross on which Jesus was crucified. Following his conversion to Christianity, Emperor Constantine ordered in about 325–326 that the site be uncovered and instructed Saint Macarius, Bishop of Jerusalem, in his Life of Constantine, Eusebius does not mention the finding of the True Cross. Socrates Scholasticus, in his Ecclesiastical History, gives a description of the discovery that was repeated later by Sozomen. In Socratess version of the story, Macarius had the three placed in turn on a deathly ill woman. This woman recovered at the touch of the cross, which was taken as a sign that this was the cross of Christ
10.
Crucifix
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A crucifix is an image of Jesus on the cross, as distinct from a bare cross. The representation of Jesus himself on the cross is referred to in English as the corpus, the crucifix is a principal symbol for many groups of Christians, and one of the most common forms of the Crucifixion in the arts. The symbol is less common in churches of other Protestant denominations, the crucifix emphasizes Jesus sacrifice — his death by crucifixion, which Christians believe brought about the redemption of mankind. Most crucifixes portray Jesus on a Latin cross, rather than any other shape, Western crucifixes usually have a three-dimensional corpus, but in Eastern Orthodoxy Jesus body is normally painted on the cross, or in low relief. Strictly speaking, to be a crucifix, the cross must be three-dimensional, an entire painting of the Crucifixion of Jesus including a landscape background and other figures is not a crucifix either. Large crucifixes high across the axis of a church are known by the Old English term rood. By the late Middle Ages these were a feature of Western churches. The standard, four-pointed Latin crucifix consists of an upright post or stipes, there may also be a short projecting nameplate, showing the letters INRI. The corpus of Eastern crucifixes is normally a two-dimensional or low relief icon that shows Jesus as already dead, his face peaceful, more sculptural small crucifixes in metal relief are also used in Orthodoxy, including as pectoral crosses and blessing crosses. Western crucifixes may show Christ dead or alive, the presence of the wound in his ribs traditionally indicating that he is dead. In either case his face very often shows his suffering, in Orthodoxy he has normally been shown as dead since around the end of the period of Byzantine Iconoclasm. Eastern crucifixes have Jesus two feet nailed side by side, rather than crossed one above the other, as Western crucifixes have shown them since around the 13th century. The crown of thorns is also absent in Eastern crucifixes, since the emphasis is not on Christs suffering. The S-shaped position of Jesus body on the cross is a Byzantine innovation of the late 10th century, probably more from Byzantine influence, it spread elsewhere in the West, especially to Italy, by the Romanesque period, though it was more usual in painting than sculpted crucifixes. Its in Italy that the emphasis was put on Jesus suffering and realistic details, during the 13th century the suffering Italian model triumphed over the traditional Byzantine one anywhere in Europe also due to the works of artists such as Giunta Pisano and Cimabue. Since the Renaissance the S-shape is generally less pronounced. He may be robed as a prophet, crowned as a king, on some crucifixes a skull and crossbones are shown below the corpus, referring to Golgotha, the site at which Jesus was crucified, which the Gospels say means in Hebrew the place of the skull. Very large crucifixes have been built, the largest being the Cross in the Woods in Michigan, prayer in front of a crucifix, which is seen as a sacramental, is often part of devotion for Christians, especially those worshipping in a church, and also privately
11.
Nave
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The nave /ˈneɪv/ is the central aisle of a basilica church, or the main body of a church between its western wall and its chancel. It is the zone of a church accessible by the laity, the nave extends from the entry — which may have a separate vestibule — to the chancel and may be flanked by lower side-aisles separated from the nave by an arcade. If the aisles are high and of a width comparable to the central nave and it provides the central approach to the high altar. The term nave is from medieval Latin navis, a ship was an early Christian symbol. The term may also have suggested by the keel shape of the vaulting of a church. The earliest churches were built when builders were familiar with the form of the Roman basilica and it had a wide central area, with aisles separated by columns, and with windows near the ceiling. Old St. Peters Basilica in Rome is a church which had this form. It was built in the 4th century on the orders of Roman emperor Constantine I, the nave, the main body of the building, is the section set apart for the laity, while the chancel is reserved for the clergy. In medieval churches the nave was separated from the chancel by the rood screen, medieval naves were divided into bays, the repetition of form giving an effect of great length, and the vertical element of the nave was emphasized. During the Renaissance, in place of dramatic effects there were more balanced proportions, longest nave in Denmark, Aarhus Cathedral,93 metres. Longest nave in England, St Albans Cathedral, St Albans,84 metres, longest nave in Ireland, St Patricks Cathedral, Dublin,91 metres. Longest nave in France, Bourges Cathedral,91 metres, including choir where a crossing would be if there were transepts, longest nave in Germany, Cologne cathedral,58 metres, including two bays between the towers. Longest nave in Italy, St Peters Basilica in Rome,91 metres, longest nave in Spain, Seville,60 metres, in five bays. Longest nave in the United States, Cathedral of Saint John the Divine, New York City, highest vaulted nave, Beauvais Cathedral, France,48 metres high but only one bay of the nave was actually built but choir and transepts were completed to the same height. Highest completed nave, Rome, St. Peters, Italy,46 metres high, abbey, with architectural discussion and groundplans Cathedral architecture Cathedral diagram List of highest church naves
12.
Parliament of Scotland
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The Parliament of Scotland, or Estates of Parliament, was the legislature of the Kingdom of Scotland. The parliament, like other such institutions, evolved during the Middle Ages from the council of bishops. It is first identifiable as a parliament in 1235, during the reign of Alexander II, by the early fourteenth century, the attendance of knights and freeholders had become important, and from 1326 commissioners from the burghs attended. Parliamentary business was carried out by sister institutions, such as General Councils or Convention of Estates. These could carry out much business also dealt with by parliament – taxation, legislation and policy-making –, the Parliament of Scotland met for more than four centuries, until it was prorogued sine die at the time of the Acts of Union in 1707. Thereafter the Parliament of Great Britain operated for both England and Scotland, thus creating the United Kingdom of Great Britain, when the Parliament of Ireland was abolished in 1801, its former members were merged into what was now called the Parliament of the United Kingdom. Later, the bishops themselves were removed from the Church of Scotland during the Glorious Revolution, the Second Estate was then split into two to retain the division into three. From the 16th century, the estate was reorganised by the selection of Shire Commissioners. During the 17th century, after the Union of the Crowns and these latter identifications remain highly controversial among parliamentary historians. Regardless, the used for the assembled members continued to be the Three Estates. A Shire Commissioner was the closest equivalent of the English office of Member of Parliament, because the parliament of Scotland was unicameral, all members sat in the same chamber, as opposed to the separate English House of Lords and House of Commons. The Scottish parliament evolved during the Middle Ages from the Kings Council and it is perhaps first identifiable as a parliament in 1235, described as a colloquium and already with a political and judicial role. In 1296 we have the first mention of burgh representatives taking part in decision making, by the early 14th century, the attendance of knights and freeholders had become important, and Robert the Bruce began regularly calling burgh commissioners to his Parliament. Consisting of The Three Estates – of clerics, lay Tenants-in-chief and burgh commissioners – sitting in a single chamber, parliamentary business was also carried out by sister institutions, before c.1500 by General Council and thereafter by the Convention of Estates. These could carry out much business also dealt with by Parliament – taxation, legislation and policy-making –, the Scottish parliament met in a number of different locations throughout its history. In addition to Edinburgh, meetings were held in Perth, Stirling, St Andrews, Dundee, Linlithgow, Dunfermline, Glasgow, Aberdeen, Inverness and Berwick-upon-Tweed. From the early 1450s until 1690, a deal of the legislative business of the Scottish Parliament was usually carried out by a parliamentary committee known as the Lords of the Articles. This was a chosen by the three estates to draft legislation which was then presented to the full assembly to be confirmed
