Film on YouTube: Reconstructing the Early Modern Domestic Interior

The film which I mentioned a few posts ago is now up on YouTube: https://www.youtube.com/watch?v=hUd_vBFlxs4

Part of the findings of the AHRC ‘Ways of Seeing the English Domestic Interior 1500-1700’ network, it explores how research into surviving documents relating to houses can be brought together with extant buildings and objects, digital media and modern craft skills to help us to understand how the early modern domestic interior functioned. So the whole thing is an argument for interdisciplinary ways of approaching the topic.

The film starts in Melissa White‘s studio, with her thoughts on how early modern painters created the wall painting from which she was working – her detailed analysis of their work – and her own practice and the raw materials she has used. It then moves on to the hall at Bayleaf (shown here), to my discussion with Danae Tankard about who would have lived in a house like this, and how it would have been furnished, and what the documentary evidence is for our ideas about this. In the final sections the three of us discuss how people might have interacted with these cloths – their visual impact on both the modern & the sixteenth-century viewer, and how they work in the hall space. One of my favourite parts of the film is the part where the digital media becomes a part of the research: the timelapse photography (like the film itself, beautifully shot by Darren Mapletoft during our night in the house) where you can see the way the cloth changes in the shifting lights of dusk and sunset, fire and candle, dawn and sunrise. We’d be very interested to hear which parts of the film you’ve found useful for understanding domestic life…

The Early Modern Sleepover: A day (and night) at home in the Weald and Downland Museum

On a relatively warm summer’s evening a few weeks ago, as the visitors gradually disappeared from the Weald and Downland Museum, we watched the light fading through the massive windows in the hall of Bayleaf Farmhouse over a period of several hours – the best evening of the year. How lighting conditions influence the way we perceive and experience decorated domestic interiors was a key question for our Ways of Seeing the English Domestic Interior Network, 1500-1700. The museum gave us the opportunity to explore this further and directly thanks to a timely representation project. As Catherine has discussed in a previous post, the museum recently commissioned a new painted cloth from Melissa White, based on a mid 16^th century wall painting, for installation in Bayleaf’s hall, which is presented as it might have been around 1540. A grant from the University of Kent’s Institute for Advanced Study in the Humanities (KIASH) provided support to create a film about the making and viewing of this cloth, including time-lapse photography to capture its changing appearance over the course of a day and night.

     

We were able to stay at Bayleaf overnight while the time-lapse filming took place and this provided an extraordinary opportunity to witness the cloth in natural and dimming light as well as by candlelight. This also meant treating the building as a place of accommodation rather than as a museum exhibit. We lit a fire in the hearth in the centre of the hall, read prayers to accompany the lighting of candles from Richard Day’s Booke of Christian Prayers (1578) ‘Great and thick darkness overwhelmeth our harts (O Lord,) until thy light do chase it away…’ and slept in the tester and truckle beds in the solar upstairs, with its unglazed, shuttered windows.

So, did time of day and lighting conditions change the way the new cloth looked? And what did our sleepover experience in a timber-framed hall house ‘in the raw’ (that is, without the accretions of subsequent ‘improvements’ and modern day comforts), contribute to our sense of how these buildings facilitated, accommodated, framed and structured early modern patterns of life?

Here are 8 things we found out that we didn’t know before:

1. The cloth appeared to glow by candlelight. No, really! What had seemed strong, vibrant colours in Melissa’s studio appeared more muted in situ, toning with the natural colours of the plaster and timber environment, with its soot-blackened quality. But in candlelight the colours appeared much richer and bolder with an almost fluorescent quality. This makes us wonder – was this sort of decoration meant to make its greatest impact in the evening? What does this indicate about the relationship between decoration and social practices in a domestic context?

    

2. The glowing appearance of the cloth was particularly striking from outside. It is possible to see therefore how this sort of cloth might have particular impact in an urban setting by night – advertising the quality of the interior to people outside with all this implies about the status and wealth of the owner.

3. The main problem with the open hearth is not smoke, as you might expect, but ash.  The open roof was surprisingly efficient in drawing smoke upwards and away from standing and sitting level but a large quantity of ash rained down onto the high table, still laid with its replica tableware. Good job we didn’t have any Tudor recipes to serve. Ash garnish, anyone?

4. Chinks and knots in the floor are particularly noticeable, indeed strikingly obvious, in the evening. A knot in the wooden floorboard of the first-floor chamber of the 17^th century  Pendean Farmhouse, where we tried out some prayers, was hardly noticeable by day (as pictured above) but appeared to glow when the shutters were closed and the room below had the shutters open, drawing attention to the hole. This made it difficult to resist the urge to peek! No wonder court depositions feature so many accounts of peeping through holes to spy on neighbours, but  now we’re aware this may be contingent on lighting conditions too.

5. Sound travels in early modern buildings. We knew this, of course, but there is a real sense of connectedness with people’s movements in other rooms  (Darren’s movements filming down in the hall) as well as with outside (the honking of geese). We tried out reading aloud from prayer books and  devotional manuals. Voices, even when spoken softly, carry readily and clearly from room to room, upwards and downwards. Eavesdropping must  have been quite hard to avoid, especially between upper rooms and the lower ones directly beneath them.

‘ I wil fall on sleep, and take my rest…’

6. The bed furniture was surprisingly comfortable (if too short as we didn’t follow the practice of sleeping propped up). With Catherine in the tester and Tara in the truckle (hmm, seniority evidently came into play with the sleeping arrangements) there was little sense that we were ‘co-sleeping’ – more like sharing a room with twin beds. With such acute awareness of other people elsewhere in the house as well as the sense of connection with outside (see observation 5 above) awareness of another person in the same room seemed less significant, somehow.

7. Shutters to unglazed windows are surprisingly effective at blocking out light (if not sound). The increasing use of glazing and window curtains in the later 16^th and 17^th centuries must have had a tremendous impact in changing the quality of light at different times of the day.

‘So soone as ye see the day breake, and light appeare in the skie, praie…I wished for daie, and lo, the starres of the twy-light doo appeare; and I see (I thanke thee) the dawning of the daie’ .¹

8. Because the shutters worked so well there was little cognisance of dawn and, after a night of honking geese, we both overslept! This raises the question – how did people wake themselves up in early modern England?

‘Let not my sleepe be unnmeasurable to please excessively the ease of my flesh: but only to suffice the necessity of my nature…’

There is no question that the lived experience of staying overnight at Bayleaf – the sounds, smells, quality of light, the movement of air, the feel of the furniture – has given us a unique and enhanced perspective on how this kind of building behaves under specific conditions. But what added value does this experience offer to inform our research on domestic life in the early modern period? There is a huge methodological challenge here in subjecting this kind of empirical evidence in the present day to critical analysis that could be incorporated within written historical narratives. My colleague, Jonathan Willis, blogger over at the many-headed monster, tells me that he struggles with similar issues in studying early modern music. So, where do we go from here? Back to Bayleaf, perhaps, while also thinking forward to the potential for a study day dedicated to theoretical and practical approaches to experiential and site-specific research in humanities disciplines…

¹ From ‘Christian prayers and meditations’ in Thomas Bentley, Monument of Matrones, 1582, p.367. Other extracts from prayers are from Richard Day, A Booke of Christian Prayers (1578).

 

Early modern design in the age of mechanical reproduction?

A few days ago I drove across the Romney Marsh to Hastings, to Melissa White’s textile workshop to meet her for the first time, with Danae Tankard from the Weald and Downland Museum. Melissa is creating a new painted cloth for the hall of the Museum’s most loved property, Bayleaf. We are making a film about the whole project, produced by Darren Mapletoft, as one of the outcomes the AHRC Domestic Interiors network – in the course of it we’ve been discussing the impact of decorative textiles and different ways of presenting them in heritage settings.

Part of Melissa’s work involves making bespoke hand painted replica Elizabethan domestic interiors, for private clients and museums (including at the Shakespeare Birthplace Trust), and part is more mainstream – she has worked with big furnishings firms such as Zoffany to create modern textile and paper designs inspired by historic interiors.

So one of the things I wanted to ask Melissa about was what the difference is between these two processes – where does reproducing an historic interior stop, and designing something modern based around an early modern aesthetic start? Her Zoffany design ‘Verdure’ is based on the painted cloths at Owlpen (and other related ones), but for the commercial pattern she took out the figures, turning it from a narrative sequence about Joseph to a verdant scene of characteristically early modern trees, waterfalls and buildings. The painted cloth that Melissa is producing for the Weald and Downland is based on a wall painting from Althrey Hall in Wrexham that Kathryn Davies discussed at the Network final conference (see more about the conference here). So was she copying this, or designing something based around it?

Melissa talked about the processes she went through. First, she used authentic fabrics and pigments as much as possible. The canvas is sized with rabbit skin glue, the background stripes are of yellow ochre and lamp black and whiting (to make grey), and the rest of the design also includes red ochre, raw umber, and a vermillion substitute for the pomegranate seeds and some of the flowers – the small jewel-like dots of colour which shine out of the canvas and would have been the most expensive paint and therefore a signal of the owner’s wealth.

She began by copying the work of the Elizabethan painters, by imitating the nature of the brushstrokes,  their direction and the way of applying the paint – using every possible piece of evidence that could be gleaned from the original – and replicating slight alterations in the design exactly. This kind of learning by doing meant that Melissa was sensitive to the small changes that the original painters had made as they went along, and the variations that came about in creating a repeating pattern by hand. In other words, she was seeing how the pattern took shape by imitating the practice, rather than the design itself, and after an initial period of replication she could continue in that spirit and make her own changes.

That led us on to discussing the nature of repetition. She talked about the fact that so many early modern decorative  textiles replicate the nature of woven cloth, in which repeats can be produced mechanically. She sees them as aiming to imitate elite fabrics, particularly in this design the swags and the pomegranates that very expensive imported silks often contain, and we discussed where rural families might have come across such fabrics – perhaps in the vestments and altar cloths of the pre-Reformation parish church might be one place? The close relationship between different decorative works – painted cloths and wall paintings for instance, meant that key deign elements from fabrics could determine the appearance of domestic interiors.

It was fascinating finding out about the practicalities of making, and the insights this gives into the models and processes of sixteenth-century painters working across a range of different media. The workshop was a really inspirational place. The next part of the process will be to see what visual impact the new cloth will have behind the table in Bayleaf, and how it will alter the space. We’ll be filming the installation and the responses of some of the staff and visitors, and trying to analyse the way it works visually in the different lights at different times of day. Knowing how the aesthetic qualities of these cloths worked within the house as a backdrop for particular kinds of activities will help us to understand why people invested in them, and  the role they played in shaping the status of their owner. More soon on the installation, and then a link to the video…