The incorporation of pagan elements into early Christian architecture is a subject that has fascinated scholars for centuries. The transition from pagan to Christian worship required a delicate balance between maintaining continuity with ancient traditions while establishing a new identity for the growing Christian community. One of the most notable pagan elements found in early Christian architecture is the use of sacred spaces. Pagan temples were often located on elevated sites or at the top of hills, symbolizing a connection to the heavens. This concept was seamlessly integrated into the design of early Christian churches, with many being built on high ground or featuring towers and spires that reached towards the sky. These elevated spaces provided a physical representation of the spiritual ascent to God, engaging worshippers in a familiar architectural language.
In 1692, Andover consisted of present-day Andover, North Andover, and the part of Lawrence that is on the south side of the Merrimack River. More people were accused of witchcraft in Andover than in any other Essex County town during the 1692 witchcraft trials.
It is bordered by the Merrimack River and Lawrence to the north; by North Andover to the northeast; by North Reading and Wilmington to the south; and by Tewksbury to the southwest. Harriet Beecher Stowe, the author of Uncle Tom s Cabin , lived in Andover for twelve years 1852-1864 while her husband, Reverend Calvin Stowe, was Professor of Sacred Literature at the Andover Theological Seminary.
These elevated spaces provided a physical representation of the spiritual ascent to God, engaging worshippers in a familiar architectural language. Another pagan element evident in early Christian architecture is the use of symbolism. Pagan religions were rich in symbolic imagery, inspiring early Christian architects to incorporate similar motifs into their designs.
Joseph Ballard Home, Site of
In 1692, Andover saw more people accused of witchcraft than any other town. The accusations escalated when Joseph Ballard brought two of the afflicted girls from Salem Village to determine the cause of his wife’s illness. Within several weeks, forty-five people were accused, many of whom confessed.
37 Porter Rd, Andover, MA 01810, USA
Private residence. Not open to the public.
37 Porter Rd, Andover, MA 01810, USA
More About Joseph Ballard Home, Site of
The witchcraft delusion in Andover began with the accusation and arrest of Martha Carrier in late May of 1692, but escalated in mid-July when Joseph Ballard invited two of the afflicted girls from Salem Village to visit his sick wife in Andover. Elizabeth (Phelps) Ballard had been inexplicably ill all summer. Was she bewitched? The girls (it is assumed they were Ann Putnam Jr. and Mary Walcott) confirmed Elizabeth Ballard was tormented by witchcraft and accused several Andover residents. Shortly thereafter Joseph Ballard entered a complaint against Mary Lacy Sr. and her daughter, Mary Lacy Jr.
Why did Joseph Ballard initially suspect witchcraft was behind his wife’s illness? There are a few possibilities. The fear that pervaded Essex County in 1692 may have been one reason. Joseph’s brother John Ballard was the constable for Andover’s south end and it was he who arrested Martha Carrier and escorted her to Salem in May. Perhaps John witnessed the hysteria that gripped Salem and brought home stories.
A family connection may have also been involved. John Ballard’s wife, Rebecca Hooper, was the sister of Sarah Hooper, wife of Samuel Wardwell. (Another brother, William Ballard, was married to a third Hooper sister, Hannah.) The Wardwells lived about a mile and a half to the northeast. Wardwell expressed worry to his brother-in-law that he [Wardwell] might be suspected of witchcraft, perhaps because he was a known fortune-teller. This was apparently an idea that had not occurred to John Ballard – but did he share this information with his brother Joseph? A family member might be accused? It was prescient of Samuel Wardwell to worry – he was accused of witchcraft and arrested on August 31, and hanged on September 22.
Identifying those who “tormented” Elizabeth Ballard did not help her. She died of her illness on July 27, 1692.
Charlotte Helen Abbott’s Notes and Records of the Ballard Family of Andover, available at Memorial Hall Library, list the parents of Joseph and John Ballard as William and Grace Ballard. They were known to have been in Andover by the 1660s.
Joseph Ballard married Elizabeth Phelps, from Newbury, MA, in 1665.
The Notes and Records of the Ballard Family of Andover say that when Joseph’s father William died in 1691, Joseph’s inheritance included “20 acres of Upland, ‘where his house is;’ 50 acres of the Great Division; 14 acres by the Shawshin…” and many additional parcels of land. Charlotte Abbott also states that “His homestead was site of Public Library,” today on North Main and Essex Streets, although that is identified as Abbot property on the Plan of Andover in the Province of Massachusetts Bay, Essex County, 1692 which was created by the Andover and North Andover Historical Societies in 1992. According to the Plan of Andover, Joseph Ballard’s home was located on what is today Porter Road, near Sunset Rock and the Carriers.
Joseph Ballard died on Sept 29, 1722. He is buried in the South Parish Burial Grounds (established in 1711) on Central Street in Andover. His grave is not marked.
The Plan of Andover in the Province of Massachusetts Bay, Essex County, 1692, places Joseph Ballard’s home at 37 Porter Road. The house that stands there today was built by a Joseph Ballard in 1758, so likely a descendant (although NOT his son Joseph, who died in 1732). Private Residence. Not open to the public.
Today, Andover is a prosperous community, with a population of approximately 36,500 people. It is bordered by the Merrimack River and Lawrence to the north; by North Andover to the northeast; by North Reading and Wilmington to the south; and by Tewksbury to the southwest. Route 28 is the main road from north to south, Routes 495 and Route 93 intersect in the western part of town, and Route 133 is another main thoroughfare.
For example, the use of the circle, a pagan symbol of eternity and wholeness, can be seen in the design of many early Christian churches. Circular or octagonal buildings, such as the Basilica of San Vitale in Ravenna, Italy, were influenced by the circular design of pagan temples. Additionally, early Christian architects often repurposed pagan structures for their own use. This can be seen in the conversion of pagan temples into Christian basilicas. The Basilica of Maxentius and Constantine in Rome is a prime example of this adaptation, with Roman architectural elements, such as its massive vaulted ceilings and colonnades, being incorporated into the new Christian structure. Despite the presence of these pagan elements, early Christian architecture also sought to differentiate itself from its pagan predecessors. The incorporation of Christian symbols, such as the cross, into architectural elements served as a clear declaration of the new faith. Furthermore, the layout and design of the early Christian churches were distinctly focused on the needs of the worshipping community, with features such as aisles, apses, and narthexes being specifically designed for Christian rituals and ceremonies. In conclusion, the analysis of pagan elements in early Christian architecture reveals a complex relationship between the old and the new. The incorporation of sacred spaces, symbolic imagery, and elements of pagan structures allowed for a seamless transition from pagan to Christian worship. However, the inclusion of distinct Christian symbols and the focus on the needs of the Christian community helped to establish a unique identity for early Christian architecture..
Reviews for "Revealing the Hidden Pagan Symbols in Early Christian Cathedrals"
1. John - 2 stars - As someone who is not particularly interested in architecture or religion, I found this book to be quite dry and difficult to follow. The author delves extensively into the pagan elements in early Christian architecture, but fails to make it engaging or relevant for readers who are not experts in the field. The language is unnecessarily technical, which makes it difficult for a layperson like myself to fully grasp the concepts being discussed. Overall, I found this book to be quite tedious and would not recommend it to casual readers.
2. Sarah - 1 star - I had high hopes for this book, as I am interested in both architecture and the historical aspects of Christianity. However, I was sorely disappointed. The author seems more focused on proving their expertise and knowledge than actually presenting an enjoyable and insightful read. The content is dry and dense, making it difficult to stay engaged with the text. Additionally, the book fails to provide any real connections between the pagan elements and their influence on early Christian architecture. Overall, I found this book to be a tedious and unsatisfying read.
3. Michael - 2 stars - While the topic of analyzing pagan elements in early Christian architecture might sound fascinating, this book left me feeling underwhelmed. The author's writing style is dry and heavily academic, making it difficult to maintain interest throughout. Furthermore, the analysis often felt repetitive and lacking in fresh insights. I was hoping to gain a deeper understanding of the melding of pagan and Christian beliefs in architectural design, but instead, I was left with a book that failed to fully engage me.