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Painting, sculpture, and the allied arts flourished as well; there 
were schools for music and singing, besides the free school in the 
cathedrals; and at this very time, in Senhouse’s youth, the first 
printing press ever seen in England was being set up in the Abbey 
of Westminster. Now, tastes of this kind, great works nobly con- 
ceived and well achieved are not bad tokens of the discipline of a 
house ; they are hardly compatible with great disorders; they are 
signs of good administration at least, of wealth worthily employed. 
Senhouse and his brethren deserve whatever credit may be inferred 
from the fact that during this time extensive buildings, with all 
that these imply, were going on in Carlisle. Not long before, for 
instance, that beautiful chancel which is still the glory of the city 
had been completed ; and each prior in turn took pride in adding 
to its beauty. To Senhouse himself are attributed the curious 
paintings on the screens behind the stalls, representing scenes 
from the Legends of St. Augustine and St. Anthony. Prior 
Gondebour, under whom Senhouse passed much of his religious 
life, built the Fratry or Refectory, which is still standing—a mag- 
nificent hall, eighty feet by thirty, in the late perpendicular style. 
He, too, may have begun the Tower of the Prior’s Lodge, now the 
Deanery ; but it was Senhouse who completed or added to it, and 
he certainly decorated it. The quaintly painted oak rafters of the 
principal room are his’ work, and bear his name and device. The 
gatehouse leading to the Cathedral close dates from nearly the 
same time, the inscription round its archway recording that it was 
built by Christopher Slee, his immediate successor. One other 
personal trait of Prior Senhouse has been recorded, suggestive of 
his religious feeling. He used as his device or motto, the well- 
known distich :—“ Vudnera quingue Dei sint medicina mei” —an old 
Latin pentameter, which may be thus freely paraphrased :— 
May the five wounds of my God 
Be the healing of my soul. 
Veneration for the Wounds of our Lord was widely spread in 
those days in the North of England—a soldier’s devotion perhaps, 
well suited to men who lived near the Scots border. More than 
a century before the Banner of the Five Wounds had rallied to 
