On Low Side Windows in English Pre-Reformation Churches

Low Side Windows in English Pre-Reformation Churches

The Use of the Sanctus Bell in Roman Liturgy

An altar bell. Source: Wikimedia Commons. PD Image.

Jesus Healing the Leper. Icon in the Cathedral of Santa Maria, Florence.
PD Image

We now turn to another of the compelling theories for the existence of low side windows which had significant support from antiquarians in the 19th century. A quote from the autumn 2019 edition of the online magazine of the Archdiocese of New York perfectly describes the ritual of ringing a Sanctus (or sacring) bell which has taken place for hundreds of years:¹

“Although it is not a required practice, an altar server often rings a small bell or bells during the consecration to draw attention to the precise moment when transubstantiation – the conversion of the bread and wine into the body and blood of Christ – takes place.

“The custom originated during the 11th through the 13th centuries, when theologians were attempting to define more precisely the way in which Christ is present in the Eucharist. As Catholics continued to meditate on this profound mystery, various liturgical practices were introduced in order to signal His presence on the altar under the appearance of bread and wine.

“For example, in the 12th century, priests began the practice of elevating the host following the consecration. In France and England, a dark curtain was sometimes drawn to create a background against which the Eucharistic host could be seen more clearly. At early morning Masses, when it was still dark, a candle was often lit to illuminate the Eucharist at its elevation. Altar servers were even warned not to use too much incense at this part of the Mass so that the faithful’s view of the Eucharist wouldn't be obstructed. In some places, in addition to the ringing of an altar bell after the consecration, the large bells of parish churches were also rung so that those throughout the town or in the fields could pause from their work to kneel and pay honour to the Eucharistic Lord.”

As already mentioned, support for the Sanctus bell theory was advanced by those who quoted a constitution of Archbishop Peckham requiring the ringing of a bell at the Elevation of the Host to alert those working in the fields or at home. The theory may first have been aired in 1848 in Coles’ paper which appeared in The Journal of the Archaeological Institute for March of that year.² In it he states;

“That prior to the introduction of sanctus bell-cots, and commonly where these were not erected, then at the low side window—the only real opening in the church except the doors, and this unglazed, but provided with a shutter—the sacristan stood, and at the elevation of the Host opened the shutter and rang the sanctus bell, as directed, I think, in the ancient liturgy [quoting Archbishop Peckham] than by a bell-cot, which was probably an innovation, though an elegant one. There is no example of the latter earlier perhaps than transition Norman, whereas of the former there is one of the Saxon period, it seems, at Caistor; and the cot was not as general as the window, which continued in use down to plain Perpendicular.”

In his book, Church Treasures in the Oxford District,³ Ford suggests that openings high above the floor in a number of Saxon or transitional churches’ western towers which faced the altar might have been used by the sacristan to witness the Elevation of the Host and ring the large bell in the tower. He cites the example of St Matthew’s, Langford, Oxfordshire, famous for its exceptional 11th century crossing tower, and which has large openings high in both its east and west faces which would have been suitable for such a purpose.

The chief objection to the generality of the theory is that small bells rung through a small opening would not have been heard at any distance from the church, especially if there was a breeze taking the sound in the opposite direction to the intended audience. The ringing of larger bells to alert people who were further afield would make sense, but large towers with bells, or bell cotes fit for that purpose were not much in evidence until the 15th or 16th centuries. Houghton⁴ suggested that the LSW would be placed on the side of the church which faced towards the majority of houses in a village in order for a bell to be more easily heard by the parishioners i their homes. However, even a cursory review of the disposition of a village in relation to the churches of Warwickshire which Houghton surveyed proves that this is by no means universal, and there is poor correlation to advance that particular argument. Furthermore, in order to alert those in widely distributed fields, an omnidirectional sound would have been required. It is possible that a small bell would alert those already gathered close to the church, possibly for those unable to enter, or barred (for whatever reason) from entering the church, allowing them to participate in the service. Bond⁵ suggests that:

“On holidays of obligation, of which there were plenty, on which parishioners were bound to attend the parish mass, there might not be room inside the church, and a certain number might be forced to follow the service as best they could from outside”.

St Mary, Wardington, Oxfordshire. Bell Cote on the east gable of the nave

St Mary Magdalene, Wardington, Oxfordshire. A rare example of an extant14th
century bell cote on the east gable of the chancel.

St Mary Magdalene, Wardington, Oxfordshire. A rare example of a 14th century bell cote on the east gable of the chancel. The hole beneath the cote would have been used to pass the bell-rope into the building.

The same objection to the leper window theory might be raised against this one; that is, the practice of ringing the Sanctus bell arose in the 11th century, and therefore LSWs for that purpose would have been incorporated into any churches after that date as they were built, rather than being later additions as is commonly the case. Furthermore, as already noted, many churches did not have a low side window, and some are far too small to have been practical for the purpose, such as the opening at St Mary the Virgin, Weekley, Northamptonshire, The low side window at St Mary the Virgin, Weekley, Northamptonshire. This window is in the south chapel at the end of the south aisle, so not in the usual position. However, it may have been moved from the earlier chancel when the aisle was extended to create the chapel.

The low side window at St Mary the Virgin, Weekley, Northamptonshire. At the time this image was taken, the window was partially hidden by a bush.

or at St Nicholas, Dersingham, Norfolk. The low side window at St Nicholas, Dersingham, Norfolk.

The low side window at St Nicholas, Dersingham, Norfolk.

Furthermore, there are examples of churches having bell-cotes which appear contemporaneous with their low side windows as at St Mary Magdalene, Wardington, Oxfordshire (pictured right). If a bell-cote had been installed at a similar date as a low side window, and the purpose of the latter was for ringing a Sanctus bell, would its installation not be entirely superfluous?

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References & Footnotes: Use your browser's Back button to return to text.

https://archwaysmag.org/when-and-why-do-the-altar-servers-ring-a-bell-at-mass.
Cole, J. G. Journ. Arch. Inst. March 1848.
Ford, E. B. Church Treasures in the Oxford District, 1984, pp71-72
Houghton, F. T. S. The Low Side Windows of Warwickshire Churches 1906.
Bond, Francis. An Introduction to English Architecture, 1918, p687.