Above: In the centre of the settlement was an ancient hall. There has been no systematic study of domestic rural architecture in the county. Although now we are used to regarding large houses of this kind as quasi-aristocratic residences, in past centuries they would have supported a considerable community, with the manorial family a "first among equals".
The layout of the larger houses gives clues to a particular village ideology - marriage arrangements (and the hierarchy of family alliances), allocation of space for procreation, and displays of family wealth.
Above: the church is medieval but thoroughly restored in the 19th century. Instead of a bell tower there is this little turret, guarded by gargoyles. The landscape is pastures studded with clear pools, expensive-looking horses very prominent.

Above: the recumbant effigy I had come to see was in a chapel in the north east corner. Medieval priest, the features a little worn. Note on the side the heraldic escutcheons that place the priest into his religious, territorial and family context.

Above: also in the chapel were stones from local excavations. As you can see, the stones include what appears to be part of the shaft of a Saxon standing cross. In the 6th century, before the building of churches, crosses were put up in most settlements, with travelling priests using them as gathering places for preaching and open-air services.

Above: a surprise in this church was an exhibition of local history, with the historian herself giving out cupps of tea and answering questions. Her work was extremely thorough. This is a map of land-holdings in the parish (although this relates to the post-enclosure period, there were also wells and even specific trees held in common ownership).

Above: lists of surnames related to the parish. Surnames and their promulgation through the generations demonstrate the patri-lateral nature of village society. The choice of first and second names for children also reveals a family's self-identity and admiration for historic, religious or mythological figures.

Above: I admired the way in which each farm and cottage had been researched. The community would have visualised itself as a network of families and individuals rather than an arrangement of buildings. The location of the structures reveals the culturally-coded social interaction of the village.

Above: even into the 1940s a pastoral lifestyle was preserved, although perhaps not strictly necessary given the increasing mechanisation of agriculture. Pastoralist ideology was probably retained in the county (is still retained?) because it provided a framework for social organisation, values and beliefs. In this respect the knowledge systems of the pastoralists acquired a cultural and ritual significance.

Above: place names indicate Templar activity in the area (there was a preceptory in the next village). Village communities were united by oral traditions that emphasised common ancestry (even when these traditions were not really true). In an era when remote settlements had to make their own entertainment, travelling story-tellers would bring news, play music, and flatter their audiences with mythology about their ancestors.

Above: recording local stories is of great importance. I am always astonished at how much is still extant. Not just stories, but folk-songs and melodies.

Above: here you can see the folklore of the village laid out geographically. Venerable traditions, half-remembered historical events, cherished love stories - all combined into a unique culture for each of the county's villages. It was this communal culture that gave the villagers a perception of themselves, and contributed to their strong sense of identity.












































