cyclic notions in the west: a closer look at the bridge in the middle ages

8/6/2019 Cyclic Notions in the West: A Closer Look at the Bridge in the Middle Ages

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ARCH 3605

Prof. Mark Cruvellie

12/11/2010

Cyclic Notions in the West:

A Closer Look at the Bridge in the Middle Ages

By Hugo Lemes


2/31

Int

In po

meta

exa

when

the R

of th

actu

oducti

pular culture,

physical qual

ples are to

three brothe

ings (the setti

bridge with

lly goes bac

n

at least in to

ities, or aspe

e found in H

rs build a bri

ng for the du

a moral mes

k to very anci

days fantas

cts transcendi

rry Potter, w

dge across a

el between th

sage or with

ient times. It i

y world, the

ng its utilitari

ith the Tale o

treacherous

e demon Bal

deeper, sacr

also import

Accor

The Z

oldest

and t

work

later

colla

crosse

China

Fig. 1

Fig. 3:

bridge is oft

an notion as

the Three Br

iver, in the fi

rog and the

d, supernatu

nt to note th

ding to resea

haozhou Brid

spandrel bri

sted by eigh

by traversing

became the s

se, jumped i

d. This scene

. (Fig. 3)

haozhou Bridg

n found as p

connector o

thers (Fig. 2)

lms Bridge to

age Gandal

ral, superhu

t this is not e

rch on Chines

ge, the oldes

idge in the w

t immortals

simultaneous

aint of carpe

to the water

can be foun

e

art of an alle

f paths acros

in which per

Terabithia an

lf) (Fig. 1), an

an character

xclusive to th

e bridges co

bridge in C

orld, was leg

ho wished to

ly over the st

nters, fearing

to support th

in wood blo

gory or feat

s obstacles. R

onified Deat

d inTolkiens

d so on. This

istics is not ne

e West.

ducted by R

ina (still stan

ndarily built

check the qu

ructure. Its b

that the brid

e structure as

cks througho

res

ecent

h is defied

The Lord of

association

w, and

onald Knapp,

ding) and the

by Lu Ban

ality of the

uilder, who

ge would

the gods

t northern


3/31

2

Cyclical Notions in the West

The scholarly observation of western bridges suggests that the very notion of the bridge has changed cyclically because of

key historic events, from periods in which it is secularized, to periods of mystification, correlating to the respective high and

low points of engineering aptitude. Or, namely, Roman engineering > medieval engineering > modern engineering. Like

most of the present engineers, the Romans very much saw the bridge as serving mostly utilitarian purposes, with minimal

links with the metaphysical realm. Then, in the Middle Ages, bridges became highly connected with culture and religionlargely because monasteries were the sole possessors of engineering knowledge. In the twelfth century, Benedictine monks

formed the powerful order called The Brothers of the Bridge (frates pontifices) in order to build bridges and hospices for

the assistance of travelers at important farriers and river crossings. From this period we find new emergent typologies, such

as bridge chapels, dedications of bridges to various saints, as well as fascinating legends associated with the construction

process and motivations. In the Renaissance, bridges started to become secular again, as demystification happened leading

up to the Age of Reason although the cultural-religious associations still remained very strong.

These cyclical periods have not only been marked by varying levels of technology and artistic expression, but also by

characteristic living and working styles. According to William Watson (1927), positive characteristics that seem to exist in

low-tech epochs, such as freedom and community, are lost in high-tech periods, further distinguishing these recurring epochs

from each other:

Following the fall of the Roman Empire and the decay of Roman Civilization, engineering skill sank to a comparatively low level, and throughout the Middle

Ages continued to be almost non-existent. On the other hand, slavery disappeared and such structures as were erected were the work of free men

[freemasons], a notable characteristic of the period being the development of the craftsmens guilds, which gradually became powerful organizations [frates

pontifices and the companionnages/freemasons]*1

Since the modern phase shares a somewhat similar high-tech life-style with the ancient Roman phase, it is the goal of this

research to look at the Middle Ages for evidences in which the low-tech, superstitious, metaphysical, are expressed

architecturally, motivationally, or as a post-facto phenomenon in bridge design, while, at the same time, to highlight

relevant historic points and developments. This should offer some background into the potential mindset that prevailed in

the Middle Ages regarding the meaning of the bridge, and perhaps further provide a stronger basis to say whether the

lack of technology in this period actually produced more negative or more positive results.

Church and Ancient Esoteric Associations

Bridges in the Middle Ages, believed to be have been under divine protection, had a direct connection with the Roman

Catholic Church both organizationally and spiritually. In the same way that our modern highways depend on tolls and an

organizational body for their operation, the bridges of the Middle Ages relied on the Catholic Church for indulgences and

operation. Funds for bridge maintenance were raised through pontage grants that allowed for the exaction of tolls on

anyone crossing a bridge. However, such practice ended after the European Reformation started to take control,

particularly in England. Indulgences were abolished, as well as other superstitious uses. (Cook)

Etymological research shows that a connection to the church goes beyond the business relationship, and that the word

bridge (pons), for example, seems to originate from an ancient Umbrian word (puntes), associated with religious ritesinvolving sacrifices. Moreover, there appears to be a priestly link to bridges when one translates the popes title: Pontifex

Maximus, or Greatest Bridge Maker, from the latin words pons+ facere + maximum. Boyer, however, proposes that the

way people looked at the bridge in the Middle Ages was more allegorical than romantic, and that it is a misconception to

link the title of the pope to bridge-making. Perhaps then, the legends concerning the involvement of the devil and divine

interventions that popularly occur in bridge building during this period are likewise not to be taken literally, and instead, to

be understood as moral teachings, even though there are many grounds for debate regarding this proposition.

Again, such close connection to the church and religion was particular of the Middle Ages in western society, since both in

modern and Roman times there is/was a minimal link between religion and bridges. For instance, Romans did not have the

same notion held in medieval times that the bridge had a divine overseer. Rather, they thought that the spirit of the stream


4/31

did n

ancie

data

thro

He

Durin

fordsmyst

(Chri

The r

erect

At Bi

also

trav

feat

mass

ot favor thos

nt Rome whe

supportive o

ing coins into

rmitag

g the Middle

, as travelinrious child th

ist bearer) a

elationship b

ion of a brid

It seems stran

entry in the Lit

Chester, for h

ddenham B

displayed.

lers who w

re four or f

es were kn

e crossing it v

n considering

f this practice

fountains wh

at Cr

Ages it was

was extremat became h

Christ. (Coo

etween Herm

e. Jervoises

e that such an im

chfield Episcopal R

is oratory there, fo

idge, anoth

ook notes t

re endang

ive oclock

wn as celeb

ia a bridge

that Romans

can be foun

ile making a

ssings

customary fo

ely dangeroavier and he

k)

its and river c

observation

ortant bridge shou

egisters recording

r two years. A fur

r English br

hat, in 1295

red by rob

asses in ord

rations calle

r a ford. Ho

thought it wa

in ancient si

wish seems t

Hermits and

s. Legendarilavier as it w

rossings app

of the Dee Br

ld have had no ch

that in 1365 Bisho

ther license was gr

Fig. 4: D

idge, this po

, a chantry

ers or band

er for trave

d chantries

ever, one mi

s wise to thro

tes such as th

stem from th

holy men to

y, the most fs taken acro

eared to be

idge (Fig. 4),

pel, but there is n

p Robert de Strett

anted to Friar Jo

ee Bridge, Che

st-facto, lin

of Biddenha

its. It was al

lers to be a

of morrow-

ight say that

w a coin upo

e Old Londo

is ancient act

help traveler

mous Hermitss the river.

ery strong,

in Chester d

record of one in

n issued a license

n, hermit, in 134

ter

ering conce

m Bridge

so customar

le to atten

ass. (Cook

there was so

n traversing

Bridge, and

ivity.

cross treach

is St. Christohis child reve

nd remained

monstrates s

connection with the

to the Hermit at t

7, also for two ye

rn for the w

as created

y for many

service be

)

e level of su

body of wa

the modern

erous river cr

her, who caraled himself

important e

uch happenin

present bridge. Th

e end of the Bridg

rs.

llfare of tr

for the safe

ridge chap

ore parting.

perstition in

ter. Historic

ractice of

ossings or

ried ao Christophe

en after the

g:

ere is, however, a

e of the town of

velers is

y of

els to

. These

r


5/31

Di

Wes

inter

buil

Tale

the cgen

(as c

prob

The

mor

lege

ine an

tern bridge

vention and

ing process.

s of Devils

onsequentiaral building

ommitting a

lems. A leg

Many years

the master sa

held back, so

ollowing ob

details ab

nd:

The legends t

aid in comple

escapes his p

away with th

that the devil

impossible ta

Devil

medieval fo

motives (Bo

(Watson a

ridges are

l interventioprocess. In

s sacrifice to

nd from Tur

go workmen und

w a beautiful girl

the girl was built

servation fr

ut how the

ell the story of bui

ting the bridge. In

ct with the devil

first living thing t

contracted to carr

k, that of carryin

Interve

lklore is bot

er), and, ve

d Boyer)

ery similar

n of the devhese stories,

the devil)

key, record

r their masters we

accompanied by

alive into the brid

m Boyer re

uilders wer

lders so overcome

variably the work

aries from tale to

o cross the span, t

y out successfully

water in a sieve.

tions

h replete wi

ry interestin

in nature thr

il in construcit is usually

hen they ar

d by Sir M

re set to build the

bitch and her pu

e and only her h

inforces the

e able to e

by the magnitude

progresses marve

tale. At Pont Ecu

e builder arrang

ll the orders of th

(Fig. 5)

Fig. 5: Pont

h fantastic t

gly, allegori

oughout Eur

ing the bridthe case th

e surmounte

rk Sykes in

bridge; three tim

pies and he said,

nd with a gold br

real or alle

cape or ho

of their task that

lously with the coll

ant in the Alps, si

d so that this shou

e mason. Accordin

alentr, Cahor

ales and all

cal or actua

pe, often in

ge overnight the builde

by difficul

Dar Ullsam

s the bridge fell,

We will give the

acelet upon it wa

orical prem

nor their pa

they succumb to d

aboration of the

ce the agreement

ld be a dog. At t

gly, when the bri

, France

egories reg

l involvemen

cluding som

t, or an indirs resort to s

ties in the d

, exemplifi

and the workmen

first life that com

left outside.

ises behind

cts, which va

espair and sell th

evil, but the devic

provided that the

e Pont Valentr (

ge is all but built,

rding divin

ts of the d

e form of lif

ect facilitatiuch extrem

sign, such a

es such tradi

said The Bridge n

s by, but the do

hese tales,

ries in form

ir souls to the dev

e by which the bu

devil should be p

ahors, France) th

the latter assigns

vil in the

e sacrifice,

on in themeasures

s structural

ition:

eeds a life, and

and her puppies

nd adds

in every

il in exchange for

ilder in the end

rivileged to fly

legend states

to him an


6/31

The

tales

such

over

impl

risk

influ

struc

Forof 1

brid

used

trea

and

sup

arbaric no

, scholars h

as another

passes lacki

ing that th

f death up

nced in the

tures being

xample, th0 feet, fou

e is too ste

in its constr

herous, this

material qu

rhuman ori

ion of life-s

ve propose

roposition r

ng parapets

popular as

n crossing.

way peopl

named afte

Devils Bridflanking sp

ep for vehicl

ction and it

bridge is al

lity. In othe

gin and exis

crifice is ve

d other alte

elating to th

(as we see

sociation wit

he anti-life,

generally

a most mal

Fig. 6

ge over theans, and a

les, and that

s rock found

o long-lasti

r words, suc

tence a s

ry difficult f

native expl

eir design.

in Tolkiens

h the devil c

anti-human

redited the

ficent bein

: Devils Bridge

Serchio at Lere overpa

it has laste

ation. One c

g, and in a

immortalit

per person

r modern

nations to t

rchitecturall

ridge). Som

ould also b

characteristi

devil for th

.

over the Serchi

ucca (Fig. 6)ss width of

a very lon

ould then in

metaphoric

y, in the po

a or soul.

inds to fath

he very nom

ly, most devi

e also feat

linked with

ics of these

ir existence

o at Lucca, Ital

, Italy, built.6 feet. It i

time beca

summary sa

l way, imm

ular consen

om, and in o

enclature gi

il bridges fe

re steep, la

the difficult

ridges see

, and theref

in 1,000 A.also interes

use of the u

y that in ad

ortal due t

sus, seems t

rder to hum

ven to these

ature extre

dder-like a

y of access,

to have th

re possibly

., featuresting to note

nusually go

ition to bei

its structur

suggest a

nize these

bridges,

ely narrow

proaches,

and in the

s very much

led to these

a main spanthat this

d mortar

ng

l integrity

somewhat


7/31

Oth

and

(ey

belo

9),

mad

likeli

r devil brid

near Barcel

tan Kprs)

w for an ex

as built by

e any conne

hood that th

A similar beli

human sacrifi

Fig. 7

ges sharing

na) (Fig. 7),

(Fig. 10), in

ended list).

he Romans,

ctions of the

e Moors did

f also exists in N

e was necessary

: The Devils Bri

similar char

over the N

Switzerland

The Devils

and later re

bridge with

, however, s

rthern Africa amo

o the stability of t

dge over the M

cteristics ar

rvia at Dol

(Teufelbruc

ridge near

stored by th

the devil re

eems to be

ng the Moors to th

he structure.

inho at Orense,

to be foun

eaqua, Ital

ke of St. G

Barcelona,

e Moors ar

mains unkno

uch higher,

e effect that the o

Spain, 13th cen

d in Spain (

(Fig. 8), in

tthard Pass)

resently kn

und 1290

wn, althoug

as the follo

ld bridges contai

tury (still in use

cross the Ri

Bulgaria ov

(Fig. 11), e

wn as the b

.D. Whethe

h it is highly

wing passa

a human body b

)

ver Minho a

r the Arda

c (see the

ridge of Ma

r the Roman

improbable

e by Wats

uilt into the mason

t Orense

River

ikipedia lis

rtorelli (Fig.

s saw or

. The

n implies:

ry and that such a

t


8/31

Fig. 8: Th Devils Bridge across the Ner ia, Dolceaqua, Italy


9/31

Fig. 9: Martorelli, Spai

Fi

n - The Devils

g. 10: eytan K

Bridge - Roman

prs, Arda Ri

, Rebuilt by M

er, Bulgaria

ors around 12

0


10/31

Fig. 1

Fig. 11

: A Devils Bri

: Teufelbrcke

ge in England f

f St. Gotthard

rom The Bridge

ass, Switzerla

of MedievalEn

d

landby Harriso

n


11/31

Fig. 13: Die Teufelsbrcke St. Gotthard by Joseph Turner (1803-1804)

1


12/31

W

ikipedi s inco plete list of evils B

ridges:

1


13/31

Boy

She

a bri

later

also

dub

r suggests

observes th

idge built in

appears in

be found in

ed as Pont-

et another

t in modern

the 11th cen

the 1964 e

the depart

du-Diable in

ossibility fo

times a nu

tury across

ition of the

ent of Isre

the modern

r explaining

ber of brid

he Hrault,

Guides Bleu

of a bridg

period.

the reasons

ges have b

near the cov

for France

once know

why some

en named [

ents of Ania

as the Pont

as the Pon

ridges are

or renamed]

ne and Sain

-du-Diable.

Sancti Hug

linked to a s

after the d

t-Guilhem-l

Another exa

nis that als

1

atanic entit

evil, such a

-Dsert. It

mple can

becomes


14/31

The

Mid

be s

brid

beh

reco

conn

Divinbest

117

Bn

Avig

town

uestion of

le Ages, fr

lved. Howe

es were at

lf and to h

rded, and p

ected to ind

e interventiexample is

. According

zet had wh

non, across

to allow hi

Arriving at th

from the pop

into the Rhon

donations. W

and had acco

hether the

m the gene

ver, turning

least very

use their as

hysically ve

ulgences an

ns and motiin the story

to this lege

n he was t

he Rhone. B

to procee

town on the day

lace, threats of p

, to found the firs

itnesses at the inv

mpanied him on h

evil was re

al opinion o

the focus a

uch connect

es. The divi

ified than th

popular lo

vations canehind the e

nd, the inspi

elve years-

oyer describ

with his mi

of an eclipse of t

hysical violence fr

pier, a stone whic

stigation leading

is journeys to colle

ally indirectl

f various sc

ay from thi

d to saints,

ne aspect

e devil as

re.

Figs. 14-17: Po

be found inrection of th

ration for th

old. The mes

es the mean

sion:

e sun, he harangu

m the bishop of

h would have req

to Bnezts beati

ct funds. Daily he

y, directly,

olars, conse

association

and that ch

f bridges is

ect, as we l

nt St. Bnzet a

many folk te Pont St. B

e constructio

sage from t

s through w

ed the people to

vignon, and skept

uired thirty men to

ication testified th

performed miracl

r allegoric

quently rem

, substantial

pels were

thus certainl

earn from in

t Avignon

les that gennezet at Avi

n of the bri

he vision re

hich the sain

persuade them to

icism from the pro

move. This triump

at they had pers

s, curing many of

lly involved

ains open-e

historical re

rected, in

ly more pre

numerous c

erally involgnon (Figs.

ge originat

uired him t

t was able t

carry out the divin

vost, he performe

h assured the enth

nally known him,

blindness, lamene

in bridge d

ded and a

cord affirms

any cases,

alent, histor

urch-relate

e a saint. P4-17), com

d from a vi

erect a bri

o convince t

e mission. After m

the miracle of ra

usiastic response t

ad seen him plac

ss and other ills.

1

esign in the

mystery to

that

n their

ically

documents

rhaps thepleted in

sion that St.

ge in

e people o

eeting with jeers

ising and throwin

o his request for

the first stone,


15/31

Wat

empi

hous

pro

in th

pred

brid

The i

it be

Borg

of S

saint

Eu

Alth

chap

the cfour

in hi

alth

on o

Lond

of th

way

sepa

son notes th

ire, containi

es the ashes

inently in m

East throu

ominantly d

e, but can

mportance

comes dram

o San Donni

n Donnino

encased wi

opean

ugh very fe

els were ve

hapel of Steenth centu

book Medi

ugh there

ne side of th

on Bridge (

e chapel at

in which the

rating the p

t St. Bnz

g twenty-t

of St. Bn

edieval Eur

h his resear

edicated to

lso happen

f a saint an

atized in rel

no which de

re shown ju

thin the brid

Bridge

w remain d

ry common t

James at thy, appearin

eval Bridge

ere many ki

e bridge o

ig. 18), for

Turvey Brid

chapel on

ulpit from th

ts bridge

o masonry

et on the se

pean bridg

ch on Chines

a saint, ofte

in pairs, an

d his/her as

igious sculpt

picts the coll

mping into t

ge. The sain

Chape

e to time a

hroughout E

bridge ofg in British c

, delineates

nds and pro

r at one end

example, a

e, Bedforsh

roitwich bri

e congrega

as one of t

rches of wh

cond pier. C

s, expressi

e bridges f

n appear a

involve mu

sociation wi

ural artwork

apse of a w

e river as t

, in turn, is

ls

d (in Englan

rope, datin

urton-uponities like No

the types o

cedures, the

. However,

two storey c

ire, which w

ge in Woc

ion, accordi

Fig. 18: Old

e first majo

ich only four

hapels, whic

g similar sp

aturing Bud

single units

ltiple dedic

h a bridge

such as the

ooden brid

ey just lear

ramatically

d) the Englis

back to th

Trent. Chaptingham, Hu

chapel bri

general rul

hese rules

hapel was

as located o

rtershire, w

ng to obser

London Bridge

r bridge wo

stand. It int

h are the to

iritual and

dhist templ

on a mid-pi

tions.

eems to be

one found

e, as noted

n of the exis

depicted a

h Reformati

e twelfth ce

el bridgesntingdon, St

ge typolog

e was to bui

ere not foll

uilt within o

n an island

as laid so th

ations by L

Chapel

rks since the

erestingly f

pic of the n

elfare princ

s and sanct

ier or on the

so profound

n the faad

by Boyer. I

tence of the

preserving

on measures

tury: an ea

ecame morockport and

ies and vari

ld a chapel

wed in eve

ne of the pi

in the river.

at the over

land.

fall of the

atures a ch

xt section, f

iples that K

aries. These

eastern sid

in the Midd

e of an Itali

the work, t

tomb of the

the faithfu

against the

ly example

numerous iBedford. M

eties, noting

on or abov

ry case. On

rs. Another

It is also fas

ass crossed

1

oman

pel that

eature

app notice

chapels,

of a

le Ages tha

n church at

he follower

ir beloved

l.

m, bridge

including

n theartin Cook,

that

e a starling

the Old

case is that

inating the

the chapel,


16/31

It is

brid

occu

ascinating t

es, as evid

rrence inclu

1. Bamfeatu

2. Illchone

to d

3. CattMar

find, at le

nced in Jer

e:

er Bridge,

ring the cha

ster Bridge,

edicated to

ellings, as n

wade Bridg

. (Fig. 20)

st in Englan

oises resea

ussex, over

pel of St. M

16th centur

Little St. M

oted by Stu

e, Stour Riv

d, that the V

rch on Nort

the Adur (1

ry.

, Somerset,

ry, and the

eley. (Fig. 1

Fig. 19

r, East Angl

Fig. 20:

irgin Mary

ern, Mid, a

54), mentio

over the Ye

other called

9)

: Illchester Brid

ia and Esse

Cattawade Bri

eems to ha

d Southern

ned in a bul

o River (rest

the White

e

(1256), ha

ge

e been a c

bridges in E

l of Sextus

ored 1825),

hapel. The

s a chapel

mmon patr

ngland. Exa

I, dated 14

featuring t

e were late

edicated to

1

n saint of

mples of thi

73, as

o chapels,

r converted

the Virgin


17/31

Cha

1

4. Brygbyld

locat

in 17

5. Theof th

centu

6.

TheWilli

Virgi

el bridges

. St. Ives Bconsecra

e in Bunga

ing of the ch

d at the ea

33.

reat Bridg

Ouse, feat

ry.

ridge of Brm of Worc

. (Leland)

dedicated t

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Fig. 21: St. Ives

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18/31

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19/31

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20/31

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Figs. 29-33)

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upported a

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ences were

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1

ndison,

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ition to

sacred and

ing eight

becamefter the

und 1450,

this period

,


21/31

Fig. 30: C nnection to Vatican

2


22/31

Fi

Fig. 31: T

. 32: Some An

he Passion of

els from Ponte

hrist

SantAngelo

2


23/31

Karl

to S

year

atte

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pt to take

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arly seen in

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e artistic dis

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24/31

phys

use i

With

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app

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this in mind,

icant emphas

arlsbrcke i

ity of his wialready not

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arance.

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was discove

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refore, deci

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ascensione, la tan

re, dopo il diluvo

ed to erect s

i Nepomucen

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Fig. 3

connection,

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tatues of pro

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ssions to thehis canoniza

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-37: Karlsbrc

and that to

back to th

endenza, il ponte

esti di construttore

tector saints

. Nepomucen

his contemp

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ch physicall

e

hem it was

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rappresenta ogni

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o was a mart

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25/31

24

Conclusion

Watson notes that it is clear that through the Middle Ages and up to the eighteenth century, all notable bridges were

designed by the priests and by architects, and that the engineer had not yet emerged as a separate profession. This

separation, of course, coincides with the Age of Reason, in which science became skeptical of whatever could not be

rationally proven or be efficient enough. This is the point in which, one might say, a good amount of esoteric associations,

cultural contexts, and play were quickly lost to welcome in an entirely new era of enlightenment modeled after one ofmany possible interpretations of glorious ancient civilizations. The transition from Roman times to modern times in the

western world was marked by a very particular, and perhaps more community-based, pious, and less arrogant way of

looking at the world. This was certainly reflected in bridge design, as we have seen in the emergence of chapel bridges, in

the concern of the hermit for the safety of travelers (like St. Christopher), and in many legends in which individuals, like St.

Bnzet, devote their lives to a calling, to a mission in order to achieve a greater good. At the same time, however, we are

confounded by stories involving barbaric actions, such human sacrifice, as implied in legends behind the construction of

Devils Bridges. Thus, from briefly looking at the extensive research on medieval bridges one starts to realize that, although

engineering knowledge was low during the Middle Ages, allegorical or real play seemed plentiful. We have to be

critical, however, of the extend of this play. David Billington, in his essay The Legacy of Maillart: Structural Art and

Architecture, makes a very good comment concerning this:

So-called play without discipline is just as demonic as discipline without play.

This undoubtedly encapsulates the idea that there must be a balance between reason and irrationality, between

the mathematically-based and the metaphysical-cultural worlds. In human recorded history we have been

fortunate enough to see how too much of one or the other can be detrimental in a design scheme through the

historical cycles of high and low technological periods. Too much superstition (brought by a low-tech period) or

too much science (brought by a high-tech era) can veer too far from producing optimal results. That is, whereas

Romans and the moderns have enjoyed high quality engineering, on the other hand, cultural, religious, and even

a sense of community have been left aside for the sake of efficiency, time, and money. The Middle Ages and

Renaissance, while lacking a highly advanced discipline, seemed to have enjoyed, again, a more humane,

community-based, free work-environment in which more play, even if allegorical in nature, was common. If weare to understand all these periods through Billingtons lens we have to therefore say that all eras have been

largely demonic in nature: in medieval times this condition perhaps being more strikingly reflected in the

allegoric or real connection of the bridge with the devil, and in modern times, with a total lack of cultural

context in highway bridge engineering, for example. Nevertheless, it seems that currently a shift is starting to

take place in which both architects and engineers are reuniting in attempts to provide more holistic designs. This is

something which certainly brings all of us hopes for a less profane future.


26/31

Ap

mark

mark

than

pendix

In the boo

s on the Lond

for Southwa

a reference t

: Some

k I Ponti Dell

on Bridge (as

rk. However,

o a place. It

Sacre

Capitali DE

recorded in

this symbol, h

appears to b

Fig.

Fi

Pecul

uropa, Donat

1758). One s

aving been s

e, rather, a v

38: Symbol fo

. 39: Mason Si

iarities

lla Calati a

ymbol, 10 in

udied by sch

ery ancient s

nd on the Old

n on the Old L

d Claudia C

ches high (Fig

olars like Alb

mbol, accor

London Bridge

ndon Bridge

nforti note t

. 35-36), is d

ert Churchw

ing to the fol

e existence

escribed as

rd, appears

lowing passa

2

f mason

eing an old

to be more

ge:


27/31

26

Fig. 40 Fig. 41 Fig. 42

They [Nilotic people] converted (Fig. 40) into a double cross, (Fig. 41), by placing the two sticks in a different way, and it is used amongst these people as one

of their most sacred signs in their Totemic Ceremonies, and has been adopted by those who followed down to our present Christian and other Cults as one of

their sacred signs, and is used by Brothers [Freemasons] of the higher degrees. The symbolism and meaning are identical all through. Amongst the Stellar

Mythos people (those who first reckoned time and kept their record by observation of the precession of the seven Pole Stars) it was used in the primary form,

and is an Egyptian ideograph for Amsu i.e. it is the first name given to the risen Horus, or, as Christians would say, the risen Christ. In a later phase, in the

form of a double-headed Hammer or Axe, it was the symbol of the Great One, the Great Prince (Fig. 42).

[Derivations of this symbol] are found in the old Temples of Egypt, in the Ritual of Ancient Egypt, in Central and South America, Asia, and, as Evans found, at

Knossos.

Churchward also observes that variations of this symbol exist in Wales, Devon, and Cornwall, as well as

in other countries (Fig. 43).

Fig. 43: Variations found in Wales, Devon, and Cornwall

He further explains that the symbol below (Fig. 44) is commonly depicted on many stone walls of many

old churches in the West of England, and the interpretation [in this case] is that it represents Christ in his spiritual

form in the Christian Cult:


28/31

An a

Its m

ncient Baby

odern versi

lonian scene

n is used in

(Fig. 45) int

the Catholic

erestingly d

Church to s

Fig. 44

isplays a va

Fig. 45

mbolize Ch

Fig. 46

riation of thi

ist: (The Chi

is symbol:

Rho) (Fig. 4

6)

2


29/31

28

Notes

1. Modern Freemasonry appears to be partly or fully derived from the companionnages, although the philosophical outlook ofthese two organizations very much differed and still differs from each other. While the companionnages have been associated

with traditionalism and Catholicism, Freemasons have been associated with Republicanism and Socialism (at least in the

francophone world, as observed by Birksted in his book Le Corbusier and the Occult). Once the builders of the ancient

cathedrals of Europe, the companionnages have more rencently been involved in great works such as the Eiffel Tower. The

Freemasons, on the other hand, have remained mostly philosophical and political in nature, as it emerged during theEnlightenment era.

2. It is interesting that an ornamented obelisk was erected on the east side of the bridge in 1765 obelisks being objects oftenassociated with philosophical Freemasonry.

Citations

B i l l i n g t o n , D a v i d . " T h e L e g a c y o f M a i l l a r t : S t r u c t u r a l A r t a n d A r c h i t e c t u r e . " R o b e r t M a i l l a r t a n d t h e A r t o f

R e i n f o r c e d C o n c r e t e . P r i n t .

B i r k s t e d , J . K . . L e C o r b u s i e r a n d t h e O c c u l t . C a m b r i d g e , M a s s a c h u s e t t s | L o n d o n , E n g l a n d : T h e M I T P r e s s ,

2 0 0 9 . 2 8 1 . P r i n t .

B o y e r , M a r j o r i e . M e d i e v a l F r e n c h B r i d g e s : A H i s t o r y . N e w Y o r k : T h e M e d i e v a l A c a d e m y o f A m e r i c a , 1 9 7 6 .

2 - 1 2 6 . P r i n t

C a l a b i , D o n a t e l l a , a n d C l a u d i a C o n f o r t i . I P o n t i D e l l e C a p i t a l i D ' E u r o p a . E l e m o n d s p a , M i l a n o : E l e c t a ,

2 0 0 2 . 1 0 6 - 1 9 6 . P r i n t .

C h u r c h w a r d , A l b e r t . T h e A r c a n a o f F r e e m a s o n r y . S a n F r a n c i s c o , C A : W e i s e r B o o k s , 2 0 0 5 . 1 9 1 - 9 6 . P r i n t .

C o o k , M a r t i n . M e d i e v a l B r i d g e s . B u c k i n g h a m s h i r e , U K : S h i r e P u b l i c a t i o n s L T D , 1 9 9 8 . 7 - 4 1 . P r i n t .

H a r r i s o n , D a v i d . T h e B r i d g e s o f M e d i e v a l E n g l a n d : T r a n s p o r t a n d S o c i e t y 4 0 0 - 1 8 0 0 . O x f o r d : C l a r e n d o n

P r e s s , 2 0 0 4 . 1 7 - 2 7 . P r i n t

J e r v o i s e , E . T h e A n c i e n t B r i d g e s S o u t h e r n E n g l a n d . W e s t m i n s t e r , S . W. : T h e A r c h i t e c t u r a l P r e s s , 1 9 3 0 . 1 6 -

1 0 2 . P r i n t .


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29

J e r v o i s e , E . T h e A n c i e n t B r i d g e s o f t h e N o r t h o f E n g l a n d . W e s t m i n s t e r , S . W . : T h e A r c h i t e c t u r a l P r e s s ,

1 9 3 1 . 3 2 - 1 0 6 . P r i n t .

J e r v o i s e , E . T h e A n c i e n t B r i d g e s o f M i d a n d E a s t e r n E n g l a n d . We s t m i n s t e r , S . W . : T h e A r c h i t e c t u r a l P r e s s ,

1 9 3 2 . 5 9 - 1 2 9 . P r i n t .

J e r v o i s e , E . A n c i e n t B r i d g e s o f W a l e s a n d W e s t e r n E n g l a n d . We s t m i n s t e r , S . W . : T h e A r c h i t e c t u r a l P r e s s ,

1 9 3 6 . 7 - 1 4 0 . P r i n t .

K n a p p , R o n a l d . C h i n e s e B r i d g e s : L i v i n g A r c h i t e c t u r e F r o m C h i n a ' s P a s t . T o k y o | R u t l a n d | V e r m o n t |

S i n g a p o r e : T u r t l e P u b l i s h i n g , 2 0 0 8 . 4 0 . P r i n t .

W a t s o n , W i l l i a m . B r i d g e A r c h i t e c t u r e : C o n t a i n i n g T w o - H u n d r e d I l l u s t r a t i o n s o f t h e N o t a b l e B r i d g e s o f t h e

W o r l d , A n c i e n t a n d M o d e r n w i t h D e s c r i p t i v e , h i s t o r i c a l a n d L e g e n d a r y T e x t . N e w Y o r k : W i l i a m

H e l b u m I N C . , 1 9 2 7 . 5 1 - 9 7 . P r i n t .

Image C i tat ions

C o v e r I m a g e : Illus.in Albert Churchward, The Arcana of Freemasonry196.

1. 2. 3. Illus.in Ronald Knapp, Chinese Bridges: Living Architecture From China's Past40.4. Illus.in E. Jervoise, Ancient Bridges of Wales and Western England31.5. < https://reader009.{domain}/reader009/html5/0518/5afed488be75d/5afed4fc96eed.jpg >6 . < h t t p s : / / r e a d e r 0 0 9 . {d o m a i n } / r e a d e r 0 0 9 / h t m l 5 / 0 5 1 8 / 5 a f e d 4 8 8 b e 7 5 d / 5 a f e d 4 f d 1 5 8 2 6 . j p g >7 . < https://u22mxw.bay.livefilestore.com/y1mkKGNb2JB-

EHitY7JV2EZ4yyAFsy3H0Ukhu9Due4Gmksx4Kcv04Od8Xtf2438I5rfXCcUPaLPU9na8jtDkaObHzzmK-b132BPl-

EmOd87mKjxglfhMbAERyU9wrIi7VLesqwCO417hu0At1_cpTzXmw/Imagen%20011.jpg >

8 . Illus.in William Watson, Bridge Architecture: Containing Two-Hundred Illustrations of the Notable Bridges of the World, Ancient and Modernwith Descriptive, historical and Legendary Text69.

9 . Illus.in William Watson, Bridge Architecture: Containing Two-Hundred Illustrations of the Notable Bridges of the World, Ancient and Modernwith Descriptive, historical and Legendary Text70.

1 0 . < http://en.wikipedia.org/wiki/File:Devils-bridge-Ardino1.jpg >1 1 . < http://en.wikipedia.org/wiki/File:Teufelsbr%C3%BCcke01.jpg >1 2 . Illus.in David Harrison, The Bridges of Medieval England: Transport and Society 400-1800 27.1 3 . < http://en.wikipedia.org/wiki/File:Joseph_Mallord_William_Turner_028.jpg>1 4 . Illus.in Donatela Calabi and Claudia Conforti, I Ponti Delle Capitali DEuropa 147.1 5 . Illus.in Marjorie Boyer, Medieval French Bridges: A History125.1 6 . Illus.in William Watson, Bridge Architecture: Containing Two-Hundred Illustrations of the Notable Bridges of the World, Ancient and Modern

with Descriptive, historical and Legendary Text59.

1 7 . Illus.in Marjorie Boyer, Medieval French Bridges: A History125.1 8 . Illus.in Donatela Calabi and Claudia Conforti, I Ponti Delle Capitali DEuropa 196.19. Illus.in E. Jervoise, Ancient Bridges of Southern England92.20. Illus.in E. Jervoise, Ancient Bridges of Mid and Eastern England145.21. Illus.in Martin Cook, Medieval Bridges 40.2 2 . Illus.in David Harrison, The Bridges of Medieval England: Transport and Society 400-1800 113.


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23. Illus.in E. Jervoise, Ancient Bridges of the North of England32.24. Illus.in E. Jervoise, Ancient Bridges of the North of England40.25. Illus.in E. Jervoise, Ancient Bridges of Southern England16.2 6 . Illus.in William Watson, Bridge Architecture: Containing Two-Hundred Illustrations of the Notable Bridges of the World, Ancient and Modern


27. Illus.in E. Jervoise, Ancient Bridges of the North of England106.28. Illus.in Martin Cook, Medieval Bridges 41.2 9 . Illus.in Donatela Calabi and Claudia Conforti, I Ponti Delle Capitali DEuropa 104.3 0 . Illus.in Donatela Calabi and Claudia Conforti, I Ponti Delle Capitali DEuropa 105.3 1 . Illus.in Donatela Calabi and Claudia Conforti, I Ponti Delle Capitali DEuropa 108.3 2 . Illus.in Donatela Calabi and Claudia Conforti, I Ponti Delle Capitali DEuropa 109.3 3 . Illus.in Donatela Calabi and Claudia Conforti, I Ponti Delle Capitali DEuropa 125.3 4 . Illus.in William Watson, Bridge Architecture: Containing Two-Hundred Illustrations of the Notable Bridges of the World, Ancient and Modern


3 5 . Illus.in Donatela Calabi and Claudia Conforti, I Ponti Delle Capitali DEuropa 132.3 6 . Illus.in Donatela Calabi and Claudia Conforti, I Ponti Delle Capitali DEuropa 134.3 7 . Illus.in Donatela Calabi and Claudia Conforti, I Ponti Delle Capitali DEuropa 135.3 8 . Illus.in Donatela Calabi and Claudia Conforti, I Ponti Delle Capitali DEuropa 191.3 9 . Illus.in Donatela Calabi and Claudia Conforti, I Ponti Delle Capitali DEuropa 191.4 0 . Illus.in Albert Churchward, The Arcana of Freemasonry137.4 1 . Illus.in Albert Churchward, The Arcana of Freemasonry137.4 2 . Illus.in Albert Churchward, The Arcana of Freemasonry137.4 3 . Illus.in Albert Churchward, The Arcana of Freemasonry191.4 4 . Illus.in Albert Churchward, The Arcana of Freemasonry196.4 5 . Illus.in Albert Churchward, The Arcana of Freemasonry193.4 6 . < h t t p : / / w w w . a b h u s . c o m / a d m i n / i m a g e s / c h i _ r h o . J P G >

cyclic notions in the west: a closer look at the bridge in the middle ages

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