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diff --git a/38713-h/38713-h.htm b/38713-h/38713-h.htm new file mode 100644 index 0000000..5cc1051 --- /dev/null +++ b/38713-h/38713-h.htm @@ -0,0 +1,6315 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <title> + Old Church Lore, by William Andrews—A Project Gutenberg eBook + </title> + + <style type="text/css"> + + p {margin-top: .75em; text-align: justify; margin-bottom: .75em;} + + body {margin-left: 12%; margin-right: 12%;} + + .pagenum {position: absolute; left: 92%; font-size: smaller; text-align: right; font-style: normal;} + + h1,h2,h3,h4,h5,h6 {text-align: center; clear: both;} + + hr {width: 33%; margin-top: 2em; margin-bottom: 2em; margin-left: auto; margin-right: auto; clear: both;} + + table {margin-left: auto; margin-right: auto;} + + .giant {font-size: 200%} + .large {font-size: 125%} + + .blockquot {margin-left: 5%; margin-right: 10%;} + .poem {margin-left: 15%;} + .note {margin-left: 20%; margin-right: 20%;} + .hang {margin-left: 2em; text-indent: -2em;} + .index {margin-left: 20%;} + .caption {text-align: center; font-size: small;} + .title {text-align: center; font-size: 150%;} + + .right {text-align: right;} + .center {text-align: center;} + + .smcap {font-variant: small-caps;} + .smcaplc {text-transform: lowercase; font-variant: small-caps;} + + .figcenter {margin: auto; text-align: center;} + + .dropfig {float: left; clear: left; margin-right: 4px;} + + a:link {color:#0000ff; text-decoration:none} + a:visited {color:#6633cc; text-decoration:none} + + .spacer {padding-left: 1em; padding-right: 1em;} + + .verts {margin-left: 20%; margin-right: 20%;} + + p.dropcap:first-letter{float: left; padding-right: 3px; font-size: 250%; line-height: 83%; width:auto;} + .caps {text-transform:uppercase;} + + </style> + </head> +<body> + + +<pre> + +The Project Gutenberg EBook of Old Church Lore, by William Andrews + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Old Church Lore + +Author: William Andrews + +Release Date: January 30, 2012 [EBook #38713] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK OLD CHURCH LORE *** + + + + +Produced by The Online Distributed Proofreading Team at +https://www.pgdp.net (This file was produced from images +generously made available by The Internet Archive.) + + + + + + +</pre> + + + + + + +<h1>OLD CHURCH LORE.</h1> + + +<p> </p><p> </p><p> </p> +<div class="verts"> +<p class="title"><i>WORKS BY WILLIAM ANDREWS, F.R.H.S.</i></p> + +<p>Mr. William Andrews has produced several books of singular value in their +historical and archæological character. He has a genius for digging among +dusty parchments and old books, and for bringing out from among them that +which it is likely the public of to-day will care to read.—<i>Scotsman.</i></p> + +<p class="title">Old-Time Punishments.</p> + +<p>This is an entertaining book ... well-chosen illustrations and a +serviceable index.—<i>Athenæum.</i></p> + +<p>A work which will be eagerly read by all who take it up.—<i>Scotsman.</i></p> + +<p>A vast amount of curious and entertaining matter.—<i>Sheffield +Independent.</i></p> + +<p>We can honestly recommend a perusal of this book.—<i>Yorkshire Post.</i></p> + +<p>A very readable history.—<i>Birmingham Daily Gazette.</i></p> + +<p>Mr. Andrews’ book is well worthy of careful study, and is a perfect mine +of wealth on the subject of which it treats.—<i>Herts Advertiser.</i></p> + + +<p class="title">Curiosities of the Church.</p> + +<p>A volume both entertaining and instructive, throwing much light on the +manners and customs of bygone generations of Churchmen, and will be read +to-day with much interest.—<i>Newbery House Magazine.</i></p> + +<p>An extremely interesting volume.—<i>North British Daily Mail.</i></p> + +<p>A work of lasting interest.—<i>Hull Examiner.</i></p> + +<p>Full of interest.—<i>The Globe.</i></p> + +<p>The reader will find much in this book to interest, instruct, and +amuse.—<i>Home Chimes.</i></p> + +<p>We feel sure that many will feel grateful to Mr. Andrews for having +produced such an interesting book.—<i>The Antiquary.</i></p> + + +<p class="title">Historic Yorkshire.</p> + +<p>Cuthbert Bede, the popular author of “Verdant Green,” writing to +<i>Society</i>, says: “Historic Yorkshire,” by William Andrews, will be of +great interest and value to everyone connected with England’s largest +county. Mr. Andrews not only writes with due enthusiasm for his subject, +but has arranged and marshalled his facts and figures with great skill, +and produced a thoroughly popular work that will be read eagerly and with +advantage.</p> + + +<p class="title">Historic Romance.</p> + +<p class="center"><span class="smcap">Strange Stories, Characters, Scenes, Mysteries, and Memorable Events +in the History of Old England.</span></p> + +<p>In his present work Mr. Andrews has traversed a wider field than in his +last book, “Historic Yorkshire,” but it is marked by the same painstaking +care for accuracy, and also by the pleasant way in which he popularises +strange stories and out-of-the-way scenes in English History. There is +much to amuse in this volume, as well as to instruct, and it is enriched +with a copious index.—<i>Notes and Queries.</i></p> + +<p>A fascinating work.—<i>Whitehall Review.</i></p> + + +<p class="title">Famous Frosts and Frost Fairs in Great Britain.</p> + +<p class="center"><span class="smcap">Chronicled from the Earliest to the Present Time.</span></p> + +<p>The work is thoroughly well written, it is careful in its facts, and may +be pronounced exhaustive on the subject. Illustrations are given of +several frost fairs on the Thames, and as a trustworthy record this volume +should be in every good library. The usefulness of the work is much +enhanced by a good index.—<i>Public Opinion.</i></p> + +<p>A great deal of curious and valuable information is contained in these +pages.... A comely volume.—<i>Literary World.</i></p> + +<p>Not likely to fail in interest.—<i>Manchester Guardian.</i></p></div> + + + +<p> </p><p> </p><p> </p> +<div class="figcenter"><img src="images/frontis.jpg" alt="" /></div> +<p class="caption">CLOG ALMANACK.</p> + + +<p> </p><p> </p><p> </p> + +<p class="center"><span class="giant">Old Church Lore.</span></p> +<p> </p> +<p class="center"><small>BY</small><br /> +<span class="large">WILLIAM ANDREWS, F.R.H.S.,</span><br /> +<small>AUTHOR OF<br /> +“CURIOSITIES OF THE CHURCH,” “OLD-TIME PUNISHMENTS,”<br /> +“HISTORIC YORKSHIRE,” ETC.</small></p> +<p> </p> +<p class="center">HULL:<br /> +WILLIAM ANDREWS & CO., THE HULL PRESS.</p> +<p class="center"><span class="smcap">London: Simpkin, Marshall, Hamilton, Kent, & Co.,<br /> +Limited.</span><br /> +1891.</p> + +<p> </p><p> </p> +<div class="figcenter"><img src="images/printer.jpg" alt="" /></div> + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p> </p> +<div class="figcenter"><img src="images/banner1.jpg" alt="" /></div> +<h2>Preface.</h2> + +<div class="note"> +<p>The welcome reception from the public and the press accorded to my volume +entitled “Curiosities of the Church,” has induced me to issue another work +on similar lines. Like that book, this one shows how closely the Church in +bygone times was linked with the national and social life of the people.</p> + +<p>An attempt has been made to blend instruction and entertainment, and +present out-of-the-way facts drawn from unpublished documents and other +sources, which do not usually come under the notice of the reader.</p> + +<p class="right">WILLIAM ANDREWS.</p> + +<p><span class="smcap">Hull Literary Club</span>,<br /> +<span style="margin-left: 2em;"><i>August 1st, 1891</i>.</span></p></div> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p> </p> +<div class="figcenter"><img src="images/banner2.jpg" alt="" /></div> + +<h2>Contents.</h2> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td> </td><td align="right"><small>PAGE</small></td></tr> +<tr><td><span class="smcap">The Right of Sanctuary</span></td> + <td align="right"><a href="#Page_1">1</a></td></tr> +<tr><td><span class="smcap">The Romance of Trial</span></td> + <td align="right"><a href="#Page_22">22</a></td></tr> +<tr><td><span class="smcap">A Fight between the Mayor of Hull and the Archbishop of York</span></td> + <td align="right"><a href="#Page_37">37</a></td></tr> +<tr><td><span class="smcap">Chapels on Bridges</span></td> + <td align="right"><a href="#Page_44">44</a></td></tr> +<tr><td><span class="smcap">Charter Horns</span></td> + <td align="right"><a href="#Page_65">65</a></td></tr> +<tr><td><span class="smcap">The Old English Sunday</span></td> + <td align="right"><a href="#Page_81">81</a></td></tr> +<tr><td><span class="smcap">The Easter Sepulchre</span></td> + <td align="right"><a href="#Page_111">111</a></td></tr> +<tr><td><span class="smcap">St. Paul’s Cross</span></td> + <td align="right"><a href="#Page_120">120</a></td></tr> +<tr><td><span class="smcap">Cheapside Cross</span></td> + <td align="right"><a href="#Page_138">138</a></td></tr> +<tr><td><span class="smcap">The Biddenden Maids Charity</span></td> + <td align="right"><a href="#Page_148">148</a></td></tr> +<tr><td><span class="smcap">Plagues and Pestilences</span></td> + <td align="right"><a href="#Page_152">152</a></td></tr> +<tr><td><span class="smcap">A King Curing an Abbot of Indigestion</span></td> + <td align="right"><a href="#Page_174">174</a></td></tr> +<tr><td><span class="smcap">The Services and Customs of Royal Oak Day</span></td> + <td align="right"><a href="#Page_177">177</a></td></tr> +<tr><td><span class="smcap">Marrying in a White Sheet</span></td> + <td align="right"><a href="#Page_186">186</a></td></tr> +<tr><td><span class="smcap">Marrying under the Gallows</span></td> + <td align="right"><a href="#Page_191">191</a></td></tr> +<tr><td><span class="smcap">Kissing the Bride</span></td> + <td align="right"><a href="#Page_195">195</a></td></tr> +<tr><td><span class="smcap">Hot Ale at Weddings</span></td> + <td align="right"><a href="#Page_199">199</a></td></tr> +<tr><td><span class="smcap">Marrying Children</span></td> + <td align="right"><a href="#Page_203">203</a></td></tr> +<tr><td><span class="smcap">The Passing Bell</span></td> + <td align="right"><a href="#Page_210">210</a></td></tr> +<tr><td><span class="smcap">Concerning Coffins</span></td> + <td align="right"><a href="#Page_218">218</a></td></tr> +<tr><td><span class="smcap">The Curfew Bell</span></td> + <td align="right"><a href="#Page_227">227</a></td></tr> +<tr><td><span class="smcap">Curious Symbols of the Saints</span></td> + <td align="right"><a href="#Page_240">240</a></td></tr> +<tr><td><span class="smcap">Acrobats on Steeples</span></td> + <td align="right"><a href="#Page_244">244</a></td></tr> +<tr><td><span class="smcap">Index</span></td> + <td align="right"><a href="#Page_253">253</a></td></tr></table> + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_1" id="Page_1">[Pg 1]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner3.jpg" alt="" /></div> +<p> </p> +<p class="center"><span class="giant">OLD CHURCH LORE.</span></p> +<p> </p> +<h2>The Right of Sanctuary.</h2> + + +<p> </p> +<p><span class="dropfig"><img src="images/cap_a.jpg" alt="A" /></span> place where criminals and political offenders could find refuge was +called a Sanctuary. It is generally agreed that in this country the +privilege of sanctuary was instituted on the recognition of Christianity. +From an early time down to the days of Henry VIII., fugitives were safe +for certain periods in all the churches and churchyards of the land.</p> + +<p>The origin of the usage is extremely remote. Most probably it existed +among the Israelites before Moses gave directions for the establishment of +cities of refuge, when the children of Israel settled in the Promised +Land. The Greeks, Romans, Arabs, and American Indians had their places of +refuge.</p> + +<p><span class="pagenum"><a name="Page_2" id="Page_2">[Pg 2]</a></span>In England the laws respecting this subject are both numerous and curious. +A code of laws made in the year 693 by Ina, King of the West Saxons, +contains a recognition of the right of sanctuary. It is therein stated +that, if any one accused of a capital offence takes refuge in a church, +his life shall be spared, but the criminal is directed to make +compensation for his crime. If the guilty one deserved stripes, they were +not to be inflicted. According to Alfred the Great’s laws of the year 887, +those guilty of slight offences were allowed to flee to a church, and +there remain for three nights. Thus time was given them to compound for +their misdemeanours, or to make suitable provision for their safety. +Stringent measures were taken to guard against the violation of the +sanctuary. The person who violated the sanctuary and inflicted bonds, +blows, or wounds upon the refugee, had to pay the price set upon his life, +and to the officiating ministers of the church, one hundred and twenty +shillings, which was a large sum in those days. “If a criminal,” says the +Rev. J. R. Boyle, <span class="smcaplc">F.S.A.</span>, in a carefully prepared paper on this theme, +“fled to a church, no one should drag him thence within the space of seven +days, if he could live so long<span class="pagenum"><a name="Page_3" id="Page_3">[Pg 3]</a></span> without food, and had not attempted to +force his way out. If the clergy had occasion to hold service in the +church whilst the refugee was there, they might keep him in some house +which had no more doors than the church had.”</p> + +<p>The law of sanctuary was clearly defined in the year 1070 by William the +Conqueror. The privilege of sanctuary was only temporary, and during the +time of sanctuary, which was within forty days, the refugee might, if +able, come to an agreement with his adversaries. If he failed to compound +for his crime, he had to appear before the coroner, clothed in sackcloth, +confess his crime, and abjure the realm. In an act passed in the year +1529, in the reign of Henry VIII., it is directed that “immediately after +his confession, and before his abjuration, he was to be branded by the +coroner with a hot iron upon the brawn of the thumb of his right hand with +the sign of the letter A, to the intent he might be the better known among +the king’s subjects to have abjured.” If the offender failed to make a +confession of his crime to the coroner within forty days, and remained in +the sanctuary, any one found furnishing him with food was regarded as +guilty of felony.</p> + +<p><span class="pagenum"><a name="Page_4" id="Page_4">[Pg 4]</a></span>Sir William Rastall, who was Chief-Justice of the Court of Common Pleas, +in his “Collection of Statutes now in force,” London, 1594, supplies a +copy of the form of confession and abjuration usually employed. It is as +follows:—</p> + +<p>“This hear thou, Sir Coroner, that I ............ of +....................................... am a +...................................., and because I have done such evils +in this land, I do abjure the land of our lord the King, and shall haste +me towards the port of [mentioning a port named by the coroner], and that +I shall not go out of the highway, and if I do, I will that I be taken as +a robber and a felon of our lord the King, and that at such place I will +diligently seek for passage, and that I will tarry there but one flood and +ebb, if I can have passage; and unless I can have it in such a place, I +will go every day into the seas up to my knees assaying to pass over, and +unless I can do this within forty days, I will put myself again into the +church as a robber and a felon of our lord the King, so God me help and +His holy judgment.”</p> + +<p>The constables of the parishes through which the culprit passed conducted +him over their highways to the port from whence he had to embark.<span class="pagenum"><a name="Page_5" id="Page_5">[Pg 5]</a></span> We +gather from “England in the Fifteenth Century,” by the Rev. W. Denton, +<span class="smcaplc">M.A.</span>, that sanctuary men sent from London to Dover “frequently broke their +promise to cross the Channel, betook themselves to the forest, and joined +the bands of thieves who made the greenwood of the Weald of Kent their +home.”</p> + +<p>In the reign of Henry VIII. several acts were passed dealing with this +subject. The reason why one of the acts was passed was the loss of the +strength of the country by persons taking sanctuary and abjuring the +realm, teaching foreigners archery, and also of disclosing the secrets of +the realm. To prevent such loss, “it was enacted that every person +abjuring was to repair to some sanctuary within the realm, which himself +should choose, and there remain during his natural life; and to be sworn +before the coroner upon his abjuration so to do.” If a sanctuary man left +his retreat without being granted his discharge by the King’s pardon, he +ran the risk of being tried for his original crime, and was prohibited +from the protective power of the sanctuary. It was usual, in bygone times, +for men to wear swords, but when any one took sanctuary he had to give up +his weapons, and<span class="pagenum"><a name="Page_6" id="Page_6">[Pg 6]</a></span> only use a knife at meal times to cut his meat. The +governors of the sanctuaries directed the men under protection to wear a +badge or cognisance “openly upon their upper garment, of the compass, in +length and breadth, of ten inches,” under pain of forfeiting all the +privileges of sanctuary. If they left their lodgings between sunset and +sunrise it was at the peril of losing all right of protection. In the same +reign, it was decreed that persons guilty of high treason, and pirates, +should be excluded from the right of sanctuary. The most important measure +bearing on this subject, passed in 1540, clearly indicates the adverse +attitude assumed by Henry VIII. towards the privilege of sanctuary. He +took away the rights from all places except parish churches and their +churchyards, cathedrals, hospitals, and the sanctuaries at Wells, +Westminster, Manchester, Northampton, Norwich, York, Derby, and +Launceston. A year later, Chester was substituted for Manchester. It is +stated that the inhabitants of Manchester were much troubled by the influx +of dissolute persons seeking sanctuary. They intimated to Parliament that +the refugees injured their trade, and further, that as they had “no mayor, +sheriff, or bailiff, no walls, and no gaol for<span class="pagenum"><a name="Page_7" id="Page_7">[Pg 7]</a></span> the confinement of +offenders,” they prayed to have the privilege withdrawn. In the statute of +1540, the privilege of sanctuary was “abolished in cases of wilful murder, +rape, burglary, highway robbery, or wilful burning of a house or barn +containing corn.” Not more than twenty persons were to be sheltered in a +sanctuary at one time.</p> + +<p>An act passed in 1624, in the reign of James I., nominally abolished all +privileges of sanctuary in England. It did not completely close all +sanctuaries, for in them remained lawless characters, who had long been +there, and whom it would not be deemed prudent to have at large. It is +asserted that the sanctuary regulations were frequently broken, and that +refugees committed robberies and other crimes in the immediate +neighbourhood of their sanctuaries.</p> + +<p>In the case of debtors, sanctuaries in a modified form existed down to the +reign of William III., when, in the year 1697, an Act of Parliament +abolished them.</p> + +<p>English history furnishes many instances of sanctuary laws being +disregarded. A familiar example is that of four Lancastrian knights flying +from the battlefield of Tewkesbury, in 1471, and taking refuge in a church +not far distant from<span class="pagenum"><a name="Page_8" id="Page_8">[Pg 8]</a></span> the place. Edward, sword in hand, was about to +follow them, and violate the sanctuary, but the priest who was celebrating +mass refused to permit him to enter, until he agreed to pardon the +knights. He made the promise, whereupon the refugees left the church. +Subsequently they were made prisoners and executed.</p> + +<p>The first time the sanctuary of Westminster Abbey was violated was in the +year 1378. It was not only violated, but murder was committed. The +particulars of the case are as follow. In one of the campaigns of the +Black Prince, two esquires, named Frank de Hawle and John Shakle, made +captive a French or Spanish Count. The prisoner had a friend in John of +Gaunt, and he directed the captors to give up their prize, but they +refused. John of Gaunt, without delay, imprisoned in the Tower the two men +who had disobeyed his injunctions. They made their escape, and fled to +Westminster Abbey, but were closely pursued by Sir Allan Boxhull, +Constable of the Tower, Sir Ralph de Ferrers, and a band of fifty men in +arms. It is believed that the two esquires made their way into the choir +of the Abbey, and at a time when high mass was being celebrated. “The +Deacon,” says Dean Stanley,<span class="pagenum"><a name="Page_9" id="Page_9">[Pg 9]</a></span> “had just reached the words of the Gospel of +the day, ‘If the goodman of the house had known what time the thief would +appear——,’ when the clash of arms was heard, and the pursuers, +regardless of time or place, burst upon the service. Shakle escaped, but +Hawle was intercepted. Twice he fled round the choir, with his enemies +hacking at him as he ran; and, pierced with twelve wounds, he sank dead in +front of the Prior’s Stall—that is, at the north side of the entrance of +the choir.” It is also recorded that his servant and a monk fell at the +same time. Hawle was looked upon as a martyr to the injured rights of the +Abbey. His remains were laid to rest within its walls, a most unusual +honour at that period. The spot where he fell was marked with an +inscription engraved on a stone, and over his grave was a brass effigy and +a long epitaph, which remained till within the last century. The +desecrated Abbey was closed for four months, and the Members of Parliament +suspended their sittings within its precincts for fear of pollution. The +two chief assailants were excommunicated.</p> + +<p>In 1232, the sanctuary of the church at Brentwood, Essex, was violated by +orders of the boy king, Henry III. He had allowed<span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span> himself to be persuaded +that the brave Hubert de Burgh had sold his country for French gold, and +armed men were sent to make the stout knight prisoner. Hubert took refuge +in Brentwood Church. His enemies broke in, dragged him from the very +altar, and a smith was ordered to shackle him. “I will die any death,” +said the smith, “before I put iron on the man who freed England from the +stranger, and saved Dover from France!” so Hubert’s feet were tied below +his horse, and he was carried to the King. A remonstrance from the Bishop +of London caused the refugee to be replaced in the sanctuary, but his foes +were still determined to have him. The Sheriff put stakes round the +churchyard watched day and night, until hunger compelled a surrender, when +Hubert was thrown into prison, and there died.</p> + +<p>Elizabeth Woodville, Queen of Edward IV., twice found shelter in the +sanctuary of Westminster. Here was born, on April 9th, 1470, Edward V. +Skelton, our earliest Poet-Laureate, remained in this stronghold, in +safety, writing furious invectives against Cardinal Wolsey. If he had not +had the protection of sanctuary, it is believed he would have been doomed +to destruction.<span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span> “It was impregnable,” says Dean Stanley, “even by all the +power of the Cardinal at the height of his grandeur.”</p> + +<p> </p> +<div class="figcenter"><img src="images/img01.jpg" alt="" /></div> +<p class="caption">ANCIENT KNOCKER, DURHAM CATHEDRAL.</p> +<p> </p> + +<p>A curious example of the violation of a sanctuary occurred at Stafford. In +the year 1300, a complaint was laid before the King by the Dean and +Chapter of St. Mary’s, Stafford, to the effect that two men imprisoned for +felony in Stafford gaol had escaped, and taken refuge in the church. The +men were followed into the church, captured, and re-imprisoned. The prison +authorities were directed to restore the men to the Dean and Chapter.</p> + +<p>It may not be without interest to give some details of two important north +country sanctuaries, Durham and Beverley. On the north door of the +Cathedral of Durham is a ponderous bronze knocker, of which we give a +drawing.<span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span> It will be noticed that the knocker is in the form of a ring +held between the teeth of a monster’s head. The person claiming sanctuary +raised the ring of the knocker, and sounded it to obtain admission to the +church, where, for a time, he felt safe out of the reach of his avengers. +In the sacred building two men were on duty night and day, ever ready to +quickly open the door. A bell was next tolled to make known the fact that +a man had taken sanctuary. When a refugee sought protection an early +intimation was made to the prior, who gave injunctions that he was to keep +within the limits of the churchyard, which formed the bounds of the Durham +sanctuary. In presence of a witness, a detailed account had to be given of +the crime committed, dates, names of persons, places, etc., had to be +given, and they were carefully noted. In cases of murder and manslaughter, +the weapon employed had to be mentioned. A gown of black cloth, having on +its left shoulder a cross, known as “the cross of St. Cuthbert,” was given +him to wear. The badge was, we are told, “to the intent that every one +might see that there was such a freelige granted by God unto St. +Cuthbert’s shrine, for every such offender to flee for succour and +safeguard of their<span class="pagenum"><a name="Page_13" id="Page_13">[Pg 13]</a></span> lives.” The refugee at Durham was allowed the right of +sanctuary for thirty-seven days, and provided with food and drink and +bedding at the expense of the convent. If within that time he failed to +make peace with his adversaries, he had to abjure the realm. He lost his +property by this proceeding, but saved his life, or evaded some barbarous +form of punishment which often resulted in mutilation of a most painful +character.</p> + +<p>The Surtees Society, on the 7th December, 1836, resolved to print the +Records of the Sanctuaries of Durham and Beverley, and shortly afterwards +the work was issued. The Durham notices are reproduced from the ordinary +Registers of the Cathedral, and extends from 1464 to 1524. The following +shows the number of crimes, and the calling of the men taking refuge:—</p> + +<p>Murder and Homicide.—Crimes, 195. Persons implicated, 283. Trades of +fugitives:—Husbandmen, 8; Labourers, 4; Yeomen, 4; Gentlemen, 4; +Ecclesiastics, 3; Merchants, 2; Tailor, 1; Plumber, 1; Carpenter, 1; +Tanner, 1; Baxster, 1; Glover, 1; Sailor, 1; Apprentice, 1; Under-Bailiff, +1; Servant, 1; Knight, 1 (an accessory). The occupations of the remainder +are not mentioned. Debt, 16. Of these—Shermane, 1; Horslibber, 1;<span class="pagenum"><a name="Page_14" id="Page_14">[Pg 14]</a></span> +Merchant, 1; Flesher, 1. Horse-stealing, 4. Of these—Yeoman, 1. +Cattle-stealing, 9. Escaping from Prison, 4. Of these—Shoemaker, 1. +Housebreaking, 4. Rape, 1. Theft, 7. Of these—Yeoman, 1; Ecclesiastic, 1; +Goldsmith, 1. Backward in his accounts, 1. For harbouring a thief, 1. For +failing to prosecute, 1.</p> + +<p>The list of weapons, etc., employed by the murderers is as under:—</p> + +<p>Indefinite, 12; Armicudium, 1; Arrow, 5; Baselard 3; Bastard-sword, 1; +Bill, 3; Carlisle Axe, 3; Club-staff, 11; Crabtree-staff, 1; Dagger, 56; +Dicker, 1; Egelome, 1; Forest-bill, 1; Halbarde, 2; Hanging, 1; Hynger, 3; +Iron-fork Shaft, 1; Kendal-club, 2; Lance, 10; Lance-staff, 4; Lang +Pike-staff, 1; Long Plane-staff, 1; Pike-staff, 12; Plane-staff, 1; +Pychyng-staff, 1; Pugio (a dagger), 1; Scotch Axe, 2; Small-staff, 1; +Spear-staff, 2; Staff, 14; Staff, with a pummel, 1; Stone, 2; Sword, 21; +Trodden to death, 1; Turf-spade, 1; Welsh-bill, 6; Whynyard (a short +dagger), 6; Wood-axe, 3; Wood-knife, 1.</p> + +<p>The right of sanctuary was granted to the church of St. John, Beverley, by +Athelstan, and near the altar was placed a Fridstol, or chair of peace, +denoting that here the refugee might find<span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span> peace. According to Camden and +Leland, the chair once bore a Latin inscription which has been translated +thus: “This stone chair is called the Freed Stool, <i>i.e.</i>, the Chair of +Peace, to which what criminal soever flies hath full protection.” There is +not at the present time any trace of an inscription on it. We only know of +two sanctuary chairs which are still preserved in England, namely, one at +Beverley and the other at Hexham.</p> + +<p> </p> +<div class="figcenter"><img src="images/img02.jpg" alt="" /></div> +<p class="caption">BEVERLY SANCTUARY CHAIR.</p> +<p> </p> + +<p>The extent of the Beverley sanctuary was a circle round the church having +a radius of about a mile, with the church as a centre,<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span> marked by stone +crosses erected on the four principal roads leading to the town. “If a +malefactor,” says Oliver, in his “History of Beverley,” “flying for refuge +was taken or apprehended within the crosses, the party that took or had +hold of him there, did forfeit two hundreth; if he took him within the +town, then he forfeited four hundreth; if within the walls of the +churchyard, then six hundreth; if within the church, then twelve hundreth; +if within the doors of the quire, then eighteen hundreth, besides penance, +as in case of sacrilege; but if he presumed to take him out of the stone +chair near the altar, called Fridstol, or from among the holy relics +behind the altar, the offence was not redeemable with any sum, but was +then become <i>sine emendatione, boteles</i>, and nothing but the utmost +severity of the offended church was to be expected, by a dreadful +excommunication, besides what secular power would impose for the +presumptuous misdemeanor.” There is a foot-note in Oliver’s book, on the +authority of Richard Prior, of Hagulstad, saying that “the hundreth +contained eight pounds; so that the last penalty was most immense, nearly +as much as the weregild for killing a crowned head in Wales; and, indeed, +every act of violence<span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a></span> committed against the right of sanctuary was +esteemed a breach of the churches’ peace, a high crime, and a species of +sacrilege.”</p> + +<p>The particulars of the persons who took sanctuary from about the year 1478 +to 1539, published by the Surtees Society, is drawn from a thin folio +volume, preserved among the Harleian MSS. This important manuscript +contains a copy of the oath taken by those who sought sanctuary at +Beverley. The Bailiff of the Archbishop, by whom the oath was +administered, had to enquire of the refugee:—</p> + +<p>“What man he killed, and wher with, and both ther names, and than gar him +lay his hand uppon the book, saying on this wyse—</p> + +<p>Sir, take hede on your oth—Ye shalbe trew and feythfull to my Lord +Archbisshop of York, Lord off this towne, to the Provest of the same, to +the Chanons of this Chirch, and all other ministers therof.</p> + +<p>Also, ye shall bere gude hert to the Baillie and xij governars of this +town, to all burges and comyners of the same.</p> + +<p>Also, ye shall bere no poynted wepon, dagger, knyfe, ne non other wapen +ayenst the Kynge’s pece.</p> + +<p>Also, ye shalbe redy at all your power, if ther<span class="pagenum"><a name="Page_18" id="Page_18">[Pg 18]</a></span> be any debate or stryf, +or order so than case of fyre within the towne, to help to surcess it.</p> + +<p>Also, ye shalbe redy at the obite of Kyng Adelstan, at the dirige and the +messe, at suche tyme as it is done, at the warnyng of the belman of the +towne, and doe your dewte in ryngyng, and for to offer at the messe on the +morne. So help you God and thies holy Evangelistes. And than gar hym kysse +the book.”</p> + +<p>The Bailiff’s fee on this occasion appears to have been two shillings and +fourpence, that of the Clerk of the Court, for inscribing the name of the +refugee in the register, fourpence.</p> + +<p>As we have previously stated, the Beverley register, published by the +Surtees Society, commences about the year 1478, and extends to 1539. A +summary of the crimes and the trades, etc., of refugees is as follows:—</p> + +<p>Crimes.—Indefinite, 35. Persons concerned, 35. No trade described, 10; +Labourers, 3; Tylers, 2; Tailors, 2; Masons, 2; Dyers, 2; Yeomen, 2; +Merchant, 1; Husbandman, 1; Smith, 1; Clerk, 1; Butcher, 1; Chapman, 1; +Gentleman, 1; Draper, 1; Skinner, 1; Shoemaker, 1; Haberdasher, 1; +Litster, 1. Murder and Homicide.—Crimes, 173. Persons implicated, 186. No +trade<span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span> or occupation described, 52; Tailors, 19; Husbandmen, 17; Yeomen, +16; Labourers, 14; Weavers and Websters, 11; Shoemakers, 8; Butchers, 6; +Gentlemen, 6; Mercers, 3; Barbers, 3; Brewers, 3; Servants, 2; Esquires, +2; Surgeons, 2; Millers, 2; Mariners, 2; Smith, 1; Shearman, 1; Spinster, +1; Carpenter, 1; Painter, 1; Chapman, 1; Maltster, 1; Cartwright, 1; +Gentlewoman, 1; Chandler, 1; Minstrell, 1; Cooper, 1; Literate, 1; +Saddler, 1; Shepherd, 1; Carrier, 1; Tanner, 1; Cook, 1; Hatmaker, 1. +Felony.—Crimes, 51. Persons implicated, 54. No trade described, 3; +Labourers, 8; Tailors, 6; Husbandmen, 4; Butchers, 4; Glovers, 3; +Goldsmiths, 3; Cutlers, 3; Tylers, 2; Plumbers, 2; Yeomen, 2; Merchant, 1; +Smith, 1; Clerk, 1; Physician, 1; Spinster, 1; Grocer, 1; Gentleman, 1; +Pinner, 1; Mariner, 1; Shoemaker, 1; Fishmonger, 1; Fuller, 1; Brickmaker, +1. Horse stealing, 1, a Labourer. Treason, 1, a Butcher. Receipt of stolen +goods, 1, a Haberdasher. Coining.—Cases, 6; persons, 7. No trade +described, 1; Yeomen, 2; Fleshers, 2; Tailor, 1; Weaver, 1. Debtors, 208. +No trade described, 36; Butchers, 31; Labourers, 12; Merchants, 9; +Husbandmen, 9; Gentlemen, 9; Mercers, 8; Tailors, 6; Weavers and Websters, +5; <span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span>Dyers, 5; Yeomen, 5; Glovers, 4; Drapers, 4; Shearmen, 3; Chapmen, 3; +Pewterers, 3; Smiths, 2; Grocers, 2; Fishers, 2; Bakers, 2; Chandlers, 2; +Wheelwrights, 2; Coopers, 2; Pouchmakers, 2; Vintners, 2; Fishmongers, 2; +Bowyers, 2; Tapper, 1; Alderman and Grocer of London, 1; Carpenter, 1; Wax +Chandler, 1; Painter, 1; Goldsmith, 1; Clothier, 1; Waiter, 1; Maltster, +1; Surgeon, 1; Pinner, 1; Skinner, 1; Fustain Shearer, 1; Capper, 1; +Mason, 1; Haberdasher, 1; Salter, 1; Carrier, 1; Tanner, 1; Woolman, 1; +Purser, 1; Singingman, 1; Woodmonger, 1; Cook, 1; Wooldriver, 1; Hatmaker, +1; Bedmaker, 1; Barber, 1.</p> + +<p>The weapons employed in cases of murder are seldom named in the Beverley +records.</p> + +<p>The right of sanctuary was, perhaps, a blessing in the time it existed. +Hallam, in his “State of Europe in the Middle Ages,” says that right of +sanctuary might as often be a shield of innocence as an impunity of crime. +“We can hardly regret, on reflecting on the desolating violence which +prevailed, that there should have been some green spots in the wilderness, +where the feeble and the persecuted could find refuge. How must this right +have enhanced the veneration for religious<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span> institutions! How gladly must +the victims of internal warfare have turned their eyes from baronial +castle, the dread and scourge of the neighbourhood, to those venerable +walls, within which not even the clamour of arms could be heard to disturb +the chaunt of holy men and the sacred service of the altar.”</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner2.jpg" alt="" /></div> +<p> </p> +<h2>The Romance of Trial.</h2> + + +<p> </p> +<p><span class="dropfig"><img src="images/cap_i.jpg" alt="I" /></span>n past ages, trial by ordeal was customary in this country, and at the +present time in several foreign lands, where education has not swept away +superstitious beliefs, it is often used as a means of testing the guilt or +innocence of accused persons. The origin of ordeal may be traced back to a +remote period. In the Anglo-Saxon judicial systems it formed an important +feature, and the first record of it in this country appears in the laws of +King Ina, who reigned over Wessex from the year 688 to 727. The clergy +figured prominently in the trials.</p> + +<p>For three days prior to the time appointed for the trial, the accused +passed through a course of severe discipline and austere diet. He declared +on oath that he was innocent of the crime laid to his charge. Twenty-four +of his friends and foes<span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span> were brought together, and after a religious +service, specially prepared for the occasion, had been performed, the +ordeal was then tried. The ordeals were of various kinds, the nobles and +other great personages being generally tried with the boiling water +ordeal.</p> + +<p>A ring or piece of metal, blessed by the priest, was cast into the boiling +water, and on either side of the vessel were ranged the twelve friends and +the twelve foes to witness the due execution of justice. The arm of the +accused was bared, he plunged it into the liquid and brought out the +article deposited in it by the priest. The degree of the crime regulated +the depth of the water; if slight, it only reached to the wrist, but if +serious, the arm was dipped up to the elbow, or even higher. The priest +quickly bound up the arm, and the bandages were not removed for three +days. At the end of that time, if the priest pronounced the arm healed, +the sufferer was regarded as guiltless; if not, it was believed that God +had interposed and convicted him.</p> + +<p>Deputies sometimes performed the ordeals. A notable instance of employing +a substitute is that of Theatberge, wife of Lothaire, of France. She +confessed to having been guilty of incest, but<span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span> subsequently recanting, it +was decided to try her by the ordeal, and a ring was thrown into boiling +water according to custom. The Queen elected a proxy, and it is recorded +of him whom she chose that he “produced the ring without injuring his +hand, in spite of the fire under the caldron being so intense that the +water boiled over.”</p> + +<p>It is asserted that the familiar saying of going “through fire and water” +for any one is derived from the practice of employing deputies in the +performance of ordeals.</p> + +<p>In Mr. James Forbes’ “Oriental Memoirs,” published 1813-15, are some +details of boiling oil ordeals. One of the cases relates to the coolies of +a village in the northern part of Guzerat, who were charged with seizing +and imprisoning a Bohra, and extorting a bond from him for 450 rupees. The +chief denied the charge, and offered to prove his innocence by trial by +ordeal. We are told that “a large copper pot full of oil was put on a fire +in the market-place, and a pair of blacksmith’s bellows applied to blow +the fire until the oil became very hot.” A rupee was thrown into the +boiling oil. The chief next declared his innocence, said his prayers, +plunged his<span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span> hand into the boiling liquid, and brought out the coin. He +next exhibited his hand to the spectators, when no traces of scalding +could be detected; indeed it appeared as if it had been dipped in cold +oil. Himself and his tribe were pronounced not guilty of the charge, and +he was dismissed with the gift of a turban.</p> + +<p>The cold water ordeal appears to have been usually employed to try the +humbler classes. The accused went through fasting and discipline similar +to the trial by boiling water. After attending church, the person on trial +was conducted to a deep pool, and then bound hand and foot with cords. The +priest next adjured the water to receive the accused into its bosom if +innocent, but to reject him if he were guilty. He was cast into the water. +If he sank he was deemed innocent, and was at once drawn out by a rope +which had previously been tied round his waist. We gather from Hallam’s +“Middle Ages” that a citizen of London, having failed in the ordeal of +cold water, was hanged by the order of Henry II. The man tried to save his +life by offering 500 marks. In cases of murder, if the accused even went +through the ordeal of water, he was banished from the realm.</p> + +<p><span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span>Some attention is paid to this ordeal by Dr. Charles Mackay, in his +“Popular Delusions.” “It was,” he says, “a trial of the poor and humble, +and whether they sank or swam was thought of very little consequence. Like +witches of more modern times, the accused were thrown into a pond or +river. If they sank they were drowned, their friends had the consolation +that they were innocent; if they swam they were guilty. In either case +society was rid of them.” We believe there is little foundation in fact +for the foregoing statement by Dr. Mackay. After careful investigation we +have not found a record of persons being drowned. The rope fastened to the +body of the accused would prevent any such accident.</p> + +<p>Towards the close of the twelfth century the use of this ordeal was very +general. Lea, in his “Superstition and Force,” says that “The assizes of +Clarendon, in 1166, confirmed at Northampton in 1176, direct an inquest to +be held in each shire, and all who are indicted for murder, robbery, +harbouring of malefactors, are to be at once, without further trial, +passed through the water ordeal to determine their guilt or innocence.” +Mr. Lea thinks that the basis of this ordeal may be traced<span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span> back to the +primitive Aryans, who believed that the pure element would not receive +into its bosom a person stained with the crime of a false oath.</p> + +<p>Many strange stories are related respecting the ordeal of red-hot iron; +and not a few of a tragical character. There were two ways of performing +the red-hot iron ordeal. One was by taking up a piece of red-hot iron, +weighing from one to three pounds, or walking barefoot and blindfolded +over nine red-hot ploughshares placed lengthwise at irregular distances. +If the accused passed through this ordeal without being hurt he was deemed +innocent. There is a popular story that Emma, the mother of Edward the +Confessor, was charged with undue familiarity with Alwyn, Bishop of +Winchester. She proved her innocence by passing unharmed over heated +ploughshares.</p> + +<p>Among the many instances of persons tried by this ordeal of hot iron may +be mentioned Remigius, the Bishop of Dorchester, who was accused of +treason against William the Conqueror. One of the bishop’s followers +underwent the ordeal, and cleared his lordship of the charge.</p> + +<p>It has been suggested by some authorities<span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span> on this subject that the +apparently hot iron was really cold and painted red. In some instances the +hands and feet were perhaps rubbed with certain compositions which would +enable the persons going through the ordeal to touch the iron without +doing injury to themselves. We know that in our own time, to shew the +power of resisting fire is not by any means a difficult feat, and it often +forms an item on the programmes of popular entertainments.</p> + +<p>Shakspeare and other writers refer to the ancient superstition that the +wounds of a murdered person would bleed again if touched by the murderer. +In <i>Richard III.</i>, the dramatist writes as follows respecting Richard, +Duke of Gloster:—</p> + +<p class="poem">“O gentlemen, see, see! dear Henry’s wounds<br /> +Open their congeal’d mouths and bleed afresh!<br /> +Blush, blush, thou lump of foul deformity;<br /> +For ’tis thy presence that exhales this blood<br /> +From cold and empty veins, where no blood dwells;<br /> +Thy deed, inhuman and unnatural,<br /> +Provokes this deluge most unnatural.”</p> + +<p>Stow, in his “Annals,” records that the king’s body “was brought to St. +Paul’s in an open coffin, barefaced, where he bled; thence he was carried +to Blackfriars, and there bled.”</p> + +<p><span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span>King James, in his “Dæmonologie,” thus refers to this superstition: “In a +secret murder,” says the King, “if the dead carkasse be at any time +thereafter handled by the murderer, it will gush out of blood, as if the +blood were crying out to heaven for the revenge of the murderer.” Dryden +adverts to the theme:—</p> + +<p class="poem">“If the vile actors of the heinous deed<br /> +Near the dead body happily be brought,<br /> +Oft hath been proved the breathless corpse will bleed.”</p> + +<p>This ordeal in bygone times was frequently tried, and it was the means of +bringing not a few murderers to justice. In some instances the details of +the crimes and their detection read more like romance than a statement of +facts.</p> + +<p>In the olden days witnessing an execution was a sight not to be missed by +old or young folk; even children wended their way to the fatal tree. Sir +Symonds D’Ewes, the antiquary, in his boyhood days, attended the execution +of a man named Babb, and subsequently wrote an account of the painful +circumstances connected with the case. We gather from his notes that Babb +had formerly lived near to Wambrook, on the southern border of Somerset. +He had sought in vain for the hand in marriage of a widow living<span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</a></span> near +Taunton. She, however, declined his proposal. Babb, although greatly +disappointed at his failure, resolved to make one more attempt to win the +woman. He hid himself in a brewhouse used by the widow, and when she +appeared he once more pressed his suit. She heard him with disdain, and +almost before he had finished his speech she said, “Have thee, base +rascal? No!” She then struck him on the head with a pewter candlestick. +This made his blood boil, and he inflicted upon her sixteen wounds, +causing her death. Afterwards, he put the knife in her hand, making it +appear as if she had committed suicide, and then quietly stole away from +the place.</p> + +<p>The unfortunate widow was buried, but tongues and brains were not set at +rest, for it was the opinion of not a few that she had met her death at +the hands of a murderer. Amongst the active in this matter was a leading +local magistrate, named Mr. Ware, Hestercombe House, near Taunton. Like +other people of this period, he believed in the ordeal by touch. “This +active magistrate,” we find stated, “caused the body to be disinterred, +that all the inhabitants living within a circle of three miles might +assemble to touch the body, and go through<span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span> this powerful ordeal. Babb ran +away to escape this dreadful mode of testing the inhabitants’ innocence. +His racking conscience gave him no repose; he returned and yielded himself +up to justice.” At the next county assizes for Somerset, held at Chard, in +the year 1613, he was tried, found guilty, and condemned to death. Shortly +afterwards he was hanged near Wambrook.</p> + +<p>Charles I. presented to Dr. Wren, the father of the famous Sir Christopher +Wren, the rectory of Great Haseley, near Oxford. During his incumbency, +occurred a sad event, which made a great impression on his mind. He +detailed, in Latin, particulars of the matter, and duly attested the truth +by signing it. Lucy Phillimore, the author of an ably-written work on “Sir +Christopher Wren: his Family and his Times,” supplies an English version +of the tragedy. “Among the retainers of Lord Norris,” we are told, “was an +old man who had charge of the fish ponds; he had one nephew, who was the +heir of all his uncle’s possessions and savings. The nephew enticed the +old man out one night, waited till he fell asleep under an oak tree, +murdered him by a blow on the head, dragged the body to one of the ponds, +tied a great stone to the neck,<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span> and threw the corpse in. There it lay +five weeks, during which time Lord Norris and all the neighbours wondered +what had become of the old man. At length, attracted to the spot by the +swarms of flies, the body was found by the men who were about to clean the +pond. They raised the corpse with great difficulty, and recognised it. The +stone tied to the neck was evidence of foul play, though no one could +guess the murderer. Lord Norris, in order to detect the criminal, after +the usual manner, commanded that the corpse, preserved by the water from +the last extremity of decay, should, on the next Sunday, be exposed in the +churchyard, close to the church door, so that every one entering the +church should see and touch it. The wicked nephew shrank from the ordeal, +feigning to be so overwhelmed with grief as to be unable to bear the sight +of his dearest uncle. Lord Norris, suspecting that the old man had been +murdered by the one person whom his death would profit, compelled him to +come, and to touch with his finger, as so many had willingly done, the +hand of the dead. At his touch, however, ‘as if opened by the finger of +God, the eyes of the corpse were seen by all to move, and blood to<span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span> flow +from his nostrils.’ At this awful witness, the murderer fell on the ground +and avowed the crime, which he had secretly committed, and the most just +judgment of God had brought to light.” The murderer was tried before one +of His Majesty’s judges, and the circumstances of the crime fully stated. +He was condemned to death, and the sentence was duly carried out by the +hangman.</p> + +<p>Another strange story comes down to us from the days when the first +Charles was king. It relates to Herefordshire. Johan Norkeff was found +dead, and it was believed that she had laid violent hands upon herself. +After she had been buried about a month, circumstances caused it to be +suspected that she had met her death by foul play. The case came under the +consideration of a coroner and jury, and they finally resolved to have the +body exhumed, and cause the four suspected persons to touch it. The result +of the ordeal was narrated at the assizes by an old minister as follows: +“The body being taken out of the grave and laid on the grass, the accused +were required to touch it. On laying on their hands on the brow, which +before was of a livid and carrion colour, it began to have a dew or +gentle<span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span> sweat upon it, which increased by degrees until the sweat ran down +the face. The brow then turned to a lifelike and flesh colour, and the +dead woman opened one of her eyes and shut it again, and this opening of +the eye was done three times. She likewise thrust out the ring or marriage +finger three times, and the finger dropped blood on the grass.” The old +minister swore to the correctness of the foregoing, and, says James Grant, +in “The Mysteries of all Nations,” from whom we draw the evidence, another +clergyman corroborated it. Sir Nicholas Hyde, the eminent lawyer, who rose +to be Lord Chief Justice, questioned the correctness of the evidence, but +the members of the jury did not agree with him, finding three of the +prisoners guilty of murder. Two were executed, and the third, a woman, was +reprieved.</p> + +<p>On much weaker evidence to the preceding cases, Philip Stanfield was +condemned, in 1688, for the murder of his father, Sir James Stanfield. An +account of the matter will be found in Chambers’s “Domestic Annals of +Scotland,” vol. 2, pages 491-92. The case may be briefly stated as +follows: The body of Sir James Stanfield, of New Mills, was found in a +stream<span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span> near Haddington. It appeared that he had met his dead by +strangling. James Muirhead, a surgeon, and another person swore that when +Philip Stanfield was helping to place the body of his father in a coffin, +blood started from the left side of his neck upon his touch, and that he +exclaimed, “Lord have mercy upon me!” On this slight evidence he was, 7th +February, 1688, pronounced guilty of parricide, and was publicly executed +on the 24th of the same month, and his body hung in chains. He protested +his innocence to the last. “The whole case,” says Dr. Robert Chambers, +“seems to be a lively illustration of the effect of superstitious feeling +in blinding justice.”</p> + +<p>On the 14th June, 1641, a commission which sat at Dalkeith, pronounced +Christina Wilson guilty of the death, by sorcery, of her brother, +Alexander Wilson. She had been, prior to the trial, directed by the +minister and others to touch the corpse of her brother. After an earnest +prayer, in which she fervently prayed to God, who had made the sun to +shine on their home, to bring the murderer to justice, she touched the +body. It bled, although it had not done so when touched by others. This +was deemed sufficient proof of<span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span> her guilt, and on this evidence she +suffered death.</p> + +<p>With directing the attention to the survival of touching the dead, we must +draw to a close our study of the romance of trial. In the north of +England, and other parts of the country, it is the practice of persons who +come to see a corpse to touch it, as a token “that they wished no ill to +the departed, and were at peace and amity with them.”</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner3.jpg" alt="" /></div> +<p> </p> +<h2>A Fight between the Mayor of Hull and the Archbishop of York.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_t.jpg" alt="T" /></span>he prelates of the past enjoyed not a few peculiar privileges which are +not inherited by their successors in modern times. In the mediæval era, +the dignitaries of the church led comparatively exciting lives, and were +by no means strangers to the use of sword and lance, many gaining fame on +the field of battle.</p> + +<p>Representatives of the church often possessed rights in respect to the +gallows and its victims. A few facts about a case occurring far back, in +the days of our first Edward, shew how keenly they maintained their +privileges. The Abbot of Peterborough set up a gallows at Collingham, +Nottinghamshire, and had hanged thereon a thief. This proceeding came +under the notice of the Bishop of Lincoln, and he, with considerable<span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span> +warmth and temper, declared that the Abbot had usurped his rights, since +he held from the king’s predecessors the liberty of the Wapentake of +Collingham, and the right of executing criminals. The Abbot declared that +Henry III. had given to him and his successors “Infangthef and Utfangthef +in all his hundreds and demesnes.” After investigation it was decided that +the Abbot was in the wrong, and he was directed to take down the gallows +he had erected. One, and perhaps the chief, reason of the prelate being so +particular to retain his privileges was on account of it entitling him to +the chattels of the condemned criminals.</p> + +<p>William the Conqueror invested the Abbot of Battle Abbey with authority to +save the life of any malefactor he might find being executed, and whose +life he wished to spare.</p> + +<p>Amongst the many privileges enjoyed by the Archbishop of York, was that of +having a mint. As early as the year 1070, we find a mention of the mint, +and particulars of attempts made, without success, to destroy or curtail +His Grace’s coining. Archbishop Lee, who died in 1544, is said to have +been the last to exercise the power of issuing money.</p> + +<p><span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span>In bygone times, the Archbishops of York appear to have enjoyed almost +regal power. The baronies of Beverley, Sherburn, Patrington, Otley, and +Wilton belonged to them. They appointed justices for these important +towns, had prisons, gallows, pillories, and ducking-stools, and did their +utmost to maintain law and order.</p> + +<p>It will be gathered from the foregoing that prelates were granted +privileges which enabled them to exercise much power amongst the people. +Some of the rights enjoyed at Hull by the Archbishop of York were +oppressive to the inhabitants of the town, and gave rise to much strife. +It was the practice, exercised according to ancient custom, of the +Archbishop of York to claim prisage from every vessel of twenty tons +burden entering the river Hull. Two casks of wine were demanded, one from +before and the other from behind the mast. The casks, however, might be +redeemed by paying twenty shillings for each cask. The merchants +successfully evaded payment of duty by unloading their ships in the +Humber, and bringing their goods into port in small craft. As may be +readily expected, the Archbishop was much annoyed at the conduct of the +men of Hull, who received the support of the<span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span> Mayor of the town; indeed, +if we read history aright, we find the local authorities had a desire to +enjoy the privileges claimed by the prelate. A great difficulty had been +experienced for a long time by the officers of the Archbishop in +collecting the dues, and Archbishop Neville saw that unless he made a firm +stand to maintain his privileges, they would be lost. In the year 1378, he +decided to visit Hull, and enforce his rights. The Mayor of Hull, at that +time was Sir Thomas de Waltham, a knight of quick temper, and with no +particular respect for persons with whom he came in contact.</p> + +<p>The Archbishop, with a few attendants, numbering less than a dozen, came +to the town. The Mayor, accompanied by two bailiffs, named John Arnold and +Thomas Green, and a large company of local supporters, met His Grace. The +Archbishop complained bitterly to the Mayor, saying, amongst other serious +faults, that he had shown himself wanting in that respect for the +Archbishop which the representative of religion was entitled to receive. +His Worship soon waxed warm, declaring that he had only done his duty in +maintaining the rights of his fellow-townsmen. The prelate insisted that +the<span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span> Mayor was in the wrong, and that it was his intention to enforce the +payment of his dues. The Mayor soon shewed signs of his displeasure, and +seeing one His Grace’s men mocking him, he, without ceremony, snatched +from the Archbishop his crosier, and struck the man. This was the +commencement of a free fight, in which the prelate and his people suffered +a severe defeat. Blood freely flowed, and the Archbishop, seeing that he +could not make, with any degree of success, a stand against so many +opponents, beat a hasty retreat, followed a considerable distance out of +the town by a large number of excited inhabitants of Hull, eager to avenge +the wrongs it was believed His Grace had done to the port by collecting, +or attempting to collect, prisage. The Mayor, it must be recorded, fought +manfully with the crosier, which was broken into several pieces.</p> + +<p>The Archbishop, being a Court favourite, brought the matter under the +notice of the King. The Mayor was summoned to appear before His Majesty at +Westminster. This proceeding doubtless caused much trouble in Hull, but +the Mayor, feeling that he had right on his side, proceeded to London with +a brave heart, and at<span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span> the trial pleaded his cause with considerable +eloquence. The case resulted in judgment being left in abeyance, or, in +other words, His Grace was non-suited.</p> + +<p>We can readily imagine that the Mayor would return home in higher spirits +than when he left it to appear in the King’s Court, and that he would +receive a hearty welcome from his fellow townsmen.</p> + +<p>The place where the fight occurred was regarded by the superstitious as +sacred, crowds of fanatics repairing to it to shed tears. Not a little +inconvenience was caused by their conduct, and their proceedings were +stopped by a permanent guard being appointed to keep folk away from the +place.</p> + +<p>After the death of the Archbishop, it was believed for many years that his +spirit haunted the spot where the battle was fought.</p> + +<p>In spite of the serious breach between Prelate and Mayor, Hull appears to +have been a favourite residence in past times of the Archbishops of York. +We know, from the annals of the town, that in the year 1442 the Archbishop +had a house in the historic High Street.</p> + +<p>Dr. Thomson, the late Archbishop of York,<span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span> was a frequent and welcome +visitor to the town. The last time he was in Hull, His Grace was the guest +of Alderman Sherburn, the Mayor. When we saw the two gentlemen in friendly +conversation, we could not help contrasting the conditions of 1889 with +those of 1378, and noting the great changes which five centuries have +brought about, changes better alike for gentle and simple.</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner4.jpg" alt="" /></div> +<p> </p> +<h2>Chapels on Bridges.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_t.jpg" alt="T" /></span>he building of bridges in bygone times was regarded as a religious duty. +An order of friars was established on the continent, in the twelfth +century, having for its object the erecting and repairing of bridges. Its +work extended into several countries. In France, the friars built the +celebrated bridge over the Rhone at Avignon, and a bridge, still in use, +at Pont St. Esprit, was one of their works. We have not any traces of the +operations of the order in England, but there were in the country, prior +to the reign of Richard II., lay-brotherhoods performing a similar good +work.</p> + +<p>Queen Matilda erected and endowed bridges at Stratford and Bow, which she +regarded as meritorious. The Church looked upon the work as one deserving +of encouragement. Richard<span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span> de Kellawe, Bishop of Durham, from 1311 to +1316, for example, promised to remit penances for those engaged in +bridge-building. The Registry of his Episcopal Chancery contains many +entries similar to the following: “Memorandum ... his lordship grants +forty days’ indulgence to all who will draw from the treasure that God has +given them, valuable and charitable aid towards the building and repair of +Botyton bridge.” We read in another entry: “Forty days’ indulgence is +allowed to those sincerely contrite and confessed of all their sins, who +shall help by their charitable gifts, or by their bodily labour, the +building and maintenance of the causeway between Brotherton and +Ferrybridge, where many people pass by.” On another occasion, a similar +indulgence was granted for help towards the highroad and bridge between +Billingham and Norton.</p> + +<p>The most striking case which has come under our notice, where pious +motives have caused the erection of a bridge, is set forth in a contract +of the thirteenth century. The particulars are given in Jusserand’s +“English Wayfaring Life in the Middle Ages.” “Reginald de Rosels,” we are +told, “allowed Peter, Abbot of Whitby, to<span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span> build a permanent bridge on the +river Esk, between his own and the convent’s lands. He pledges himself in +that act to permit to all comers free access to the bridge through his own +property. ‘For which concession the aforesaid Abbot and convent have +absolved in chapter all the ancestors of the same Reginald of all fault +and transgression they may have committed against the church of Whiteby, +and have made them participant of all the good works, alms, and prayers of +the church of Whiteby.’” The original contract is in Latin, and was +printed by the Surtees Society (1881).</p> + +<p>“It was very usual,” says Leland, “in greater brydges to build chappells +in which they did pray for the soules of their founders.” There were other +reasons for erecting chapels, one being for a place of residence for +priests to solicit alms from all who passed over the bridge, whether +walking or riding, to keep it in repair. Some were built for sheltering +benighted travellers, having crypts where rest and refreshment might be +obtained. In these chapels, the wayfarer could pray for protection on his +journey, and return thanks for safety after his undertaking had been +completed. Travelling, in mediæval times,<span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a></span> was beset with trial and +hardship on every side.</p> + +<p> </p> +<div class="figcenter"><img src="images/img03.jpg" alt="" /></div> +<p class="caption">OLD LONDON BRIDGE.</p> +<p> </p> + +<p>The history and romance of London Bridge must ever remain amongst the +subjects most popular to the people of England. The first and famous +London Bridge was regarded as one of the glories of the Middle Ages. The +bridge was commenced by Peter Colechurch, in 1176. He worked for +twenty-nine years, then death ended his earthly career, and “he was +sepultured” in<span class="pagenum"><a name="Page_48" id="Page_48">[Pg 48]</a></span> the chapel on the bridge he had done so much to erect. A +clever Frenchman, called Isembert, completed the work, in the year 1209. +The undertaking had the hearty support of the people, and large sums of +money and extensive endowments of land were given to carry it on. The +excitement throughout the land was immense. The nation felt it was one of +its great undertakings. It was in length nine hundred and twenty-six feet, +in width forty feet, some sixty feet above the water, and stood upon +nineteen pointed arches, between massive piers. When first completed, it +had only one building upon it, a handsome stone chapel, dedicated to St. +Thomas Becket, which stood on the middle pier. Subsequently, two rows of +houses were erected on the bridge, one on each side of the road. A +drawbridge was put up as a means of protection. A terrible fire, on July +10th, 1212, was the cause of the death of upwards of 3,000 persons. Stow, +in his “Survey of London,” supplies some important information on this +subject. After adverting to a fire commencing on the Southwark side of the +bridge, he states that “an exceeding great multitude of people passing the +bridge, either to<span class="pagenum"><a name="Page_49" id="Page_49">[Pg 49]</a></span> extinguish and quench it, or else to gaze at and behold +it, suddenly the north part, by blowing of the south wind, was also set on +fire, and the people, which were even now passing the bridge, perceiving +the same, would have returned, but were stopped by fire; and it came to +pass, that as they stayed or protracted time, the other end of the bridge +also, namely, the south end, was fired, so that the people, thronging +themselves between the two fires, did nothing else but expect present +death; then came there to aid them many ships and vessels, into the which +the multitude so unadvisedly rushed that, the ships being drowned, they +all perished. It was said, that through the fire and shipwreck, there were +destroyed about three thousand persons, whose bodies were found in part, +besides those that were wholly burnt to ashes, and could not be found.” A +frost, in 1282, destroyed five arches of the bridge. In 1305, when Edward +I. was king, was commenced the practice of placing the heads of traitors +over London Bridge gateway. Paul Hentzner, a German traveller, visited +England in 1598, and counted on it no fewer than thirty heads. Several +houses on the bridge were destroyed by fires at various times, and all<span class="pagenum"><a name="Page_50" id="Page_50">[Pg 50]</a></span> +were swept away by the Great Fire, of 1666. A good idea of these buildings +may be obtained from the picture we give on page 47.</p> + +<p>On the west side of the Ouse Bridge, at York, was St. William’s Chapel, an +interesting example of early English architecture. Respecting the origin +of this chapel, there is a popular story that it was built shortly after +the bridge was completed, in 1268, in obedience to royal commands. The +tale is to the effect that a Scotch nobleman was visiting the city, +shortly after the erection of the bridge, when some of the citizens +quarrelled and came to blows with his servants on the bridge. Several of +the strangers were slain. The riot was brought under the notice of the +kings of England and Scotland for settlement, and it was finally agreed +that the citizens of York should pay £300, a large amount in those days, +and erect a chapel on or near the spot where the servants met their +untimely deaths, and also that they maintain two priests to pray for the +souls of the slain men. After the Reformation, the chapel was converted +into an Exchange for the Society of Hamburg Merchants at York, and +subsequently put to other secular uses. Finally it was taken<span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span> down, on the +erection of a new bridge, in the year 1810.</p> + +<p>Under the year 1505, a note appears in Hollinworth’s “Mancuniensis,” +stating that “Care was taken for the reparation of the chappell standing +on Salford Bridge, built, as it is sayd, by Thomas del Booth, in Edward +III.’s time. He certainly gave £30 towards the building of Salford Bridge; +and it was very usual on greater bridges to build chappells, in which they +did pray for the soules of their founders. This chappell is now converted +to a prison for Manchester and Salford.” The building was pulled down in +1778, for the purpose of making the bridge wider.</p> + +<p> <span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span></p> +<div class="figcenter"><img src="images/img04.jpg" alt="" /></div> +<p class="caption">BRADFORD BRIDGE.</p> +<p> </p> + +<p>We have other instances of bridge prisons besides the one at Salford. A +familiar example is that at Bedford. It has been asserted by several +authors that Bunyan was imprisoned in it, but it has been proved beyond +doubt that such was not the fact. The bridge prison belonged absolutely to +the borough, and Bunyan was a county prisoner, and spent his time in the +county gaol. Much interesting information bearing on this subject will be +found in Dr. Brown’s book on Bunyan. The records of the town contain some +curious particulars respecting the bridge. The following may be given as +an example: “Item, yt ye ordered that the great cheyne by every nighte at +ten of the clocke to be locked crosse the<span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span> great bridge, and so kept untyl +fyve of the clocke in the morninge, and that he or they that shall dwell +in the bridge house, to keep the keye of the said locke, and keep the same +soe locked, and not suffer aine horse, horseman, or cattell to passe +within that tyme wch he shall not knowe. And of them wch he shall knowe, +to take a pennie only for letting doune the cheyne and noe more.” The +prison was taken down in the year 1765. Here was a chapel or oratory, +dedicated to St. Thomas the Martyr, built by a Bedford man, early in the +fourteenth century, and endowed with lands for the support of a warden or +chaplain, who had to repair the bridge at his own expense.</p> + +<p>A small structure on the old bridge at Bradford-on-Avon has also been used +as a prison. Its original purpose has provoked some discussion. Some say +that it was erected for a chapel, but not a few question the statement. +Aubrey of old, and the Rev. J. Charles Cox, <span class="smcaplc">LL.D.</span>, and Precentor Venables +of our time, are of opinion that it was a chapel. For many years it was +used as a lock-up, and later as a powder magazine. It has a dome-like +roof, of later date than the building. It bears a model<span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span> of a gudgeon, the +emblem of St. Nicholas. The Bradford-on-Avon folk are familiarly spoken of +as Bradford gudgeons. Those who had been imprisoned on the bridge were +said to have been “under fish and over water.”</p> + +<p> </p> +<div class="figcenter"><img src="images/img05.jpg" alt="" /></div> +<p class="caption">ST. MARY’S BRIDGE-CHAPEL, DERBY.</p> +<p> </p> + +<p>A small bridge-chapel at Derby, dedicated to St. Mary of the Brigg, links +the past with the present. It most probably dates back to the fourteenth +century. Rev. J. Charles Cox, <span class="smcaplc">LL.D.</span>, in his “Churches of Derbyshire,” +traces with care the history of this old-time building. He says: “St. +Mary’s Bridge—by which access was gained from Nottingham and the south +into the town of<span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span> Derby, through whose streets lay one of the most +important thoroughfares from London to the north—must, in mediæval days, +have been of considerable importance. It is pleasant to think of the busy +burgesses or men-at-arms turning aside into the Chapel of Our Lady for a +brief silent prayer, before crossing the Derwent, and plunging into the +forests that stretched out before them on the other side of the river.” +There would, doubtless, be a gatehouse, built for defence and for levying +tolls, etc. On the chapel or gatehouse were placed the heads and quarters +of the priests who were martyred at Derby, on July 25th, 1588, when the +Jesuits were making determined efforts to win England back to Rome. “Two +resolute Catholic gentlemen” stole and buried the remains. Here have +worshipped the persecuted Presbyterians of Derby. About a century ago it +was turned into dwelling-houses, and later was used as a carpenter’s shop. +In 1873, a Bishop’s license was obtained, and once more it was used as a +house of prayer. We give, by the courtesy of Mr. Richard Keene, a view of +the chapel, from an interesting book published by him, in 1881, under the +title of “All about Derby,” by Edward Bradbury and<span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span> Richard Keene. The +picture is from the pencil of the late Llewellynn Jewitt, <span class="smcaplc">F.S.A.</span>, the +eminent antiquary.</p> + +<p>Prior to the Reformation, the Chamberlains of Derby rendered annually to +the monks of the Priory of St. James two pounds of wax, for the privilege +of passing over St. James’ Bridge.</p> + +<p> <span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span></p> +<div class="figcenter"><img src="images/img06.jpg" alt="" /></div> +<p class="caption">OUR LADY’S CHAPEL, ROTHERHAM BRIDGE.</p> +<p> </p> + +<p>On the old bridge at Rotherham, which spans the river Don, is still +standing the chapel of “Our Lady.”</p> + +<p class="poem">“The sacred taper’s light is gone.”</p> + +<p>It is an interesting monument of bygone times, but it is no longer used as +a house of prayer. Where once the mass was celebrated by devout priests, a +trader keeps a small shop. The earliest mention of this chapel which is +known, occurs in the will of John Bokying, master of the Grammar School at +Rotherham, and is dated August 24th, 1483. He leaves “To the fabric of the +chapel to be built on Rotherham bridge, 3s. 4d.” The design of the +building was plain, but, on the whole, its effect must be pronounced +pleasing. The dimensions of the building in the interior are thirty-two +feet nine inches in length, by fifteen feet five inches in width. Leland, +the antiquary, visited the town in the middle of the sixteenth<span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span> century, +and says, “I enterid into Rotheram by a fair stone bridge of iiij arches, +and on hit is a chapel of stone, wel wrought.” In old records relating to +Rotherham, reproduced by John Guest, <span class="smcaplc">F.S.A.</span>, in his “Historic Notices of +Rotherham,” may be read many items of local interest on this chapel. We +find statements respecting the bridge and chapel occupying the attention +of the Justices of Peace at Pontefract Sessions and Doncaster Sessions, +towards the close of the seventeenth century. The Feoffees of Rotherham +successfully maintained that the bridge and chapel belonged to them, but +that they had to be kept in repair at the expense of the West Riding. It, +at this period, was used as an almshouse for poor people. In the Feoffees +records it is stated as follows:</p> + +<p>“1778. June 6th. Ordered that the greaves do employ a proper person to +examine ye state of ye almshouse, and to report what expence will be +necessary to make the same into a dwelling-house for ye deputy-constable, +and secure gaols for the receiption of prisoners.”</p> + +<p>“1779. February 5th. That the greaves do immediately agree with Mr. Platts +for altering the almshouse to a prison, and, according to a<span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span> plan now in +their hands, so that the expense of the alterations do not exceed +thirty-six pounds.”</p> + +<p>“1779. June 16th. Ordered that John Watson be permitted to inhabit that +part of the almshouse designed for the deputy-constable. That the rent of +the same shall be five pounds. Only to use the two first rooms and the +pantry on the ground floor, and the two chambers over the same. The other +parts of the house being designed for other purposes. And that he shall +not take out a license to sell ale or spirituous liquors.”</p> + +<p>In 1825-6, a new court house was built, and then the bridge-chapel was no +longer required as a prison. As we have previously stated, the ancient +building is now devoted to business purposes. Let us hope the day is not +far distant when it may once more be used as a house of prayer.</p> + +<p> <span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span></p> +<div class="figcenter"><img src="images/img07.jpg" alt="" /></div> +<p class="caption">NORTH-WEST VIEW OF WAKEFIELD CHAPEL, PREVIOUS TO RE-BUILDING.</p> +<p> </p> + +<p>Perhaps the most interesting of chapels on bridges, is the one at +Wakefield, dedicated to St. Mary. Its history has been carefully compiled +by Norrisson Scatcherd, in 1843, by John W. Walker, <span class="smcaplc">F.S.A.</span>, in 1890, and +it has received the consideration of other antiquaries. It has long been a +popular, but mistaken belief, that the chapel was built by Edward IV. +that masses might be said for those slain in the battle of Wakefield, in +1460, and in which his father, the Duke of York, and his brother, the Duke +of Rutland were slain. It will be remembered, that in this engagement, the +Lancastrians defeated the Yorkists. It is clear, from Mr. Walkers work, +that the beautiful chapel was built by the townsmen of Wakefield, and<span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span> +there is not any trace of the King adding anything to the revenues of the +chapel. When the first bridge was built over the Calder, is not known, +but, in 1342, King Edward III. granted to the bailiffs of the town the +right of tollage for three years, on all goods for sale and cattle passing +over the bridge, “as a help towards repairing and improving the bridge,” +which is stated to be “rent and broken.” In the documents, there is not +any mention of a chapel, a bridge only is referred to. Mr. Walker is of +opinion that about this time the suggestion was first made for the +erection of a chapel in honour of the Blessed Virgin Mary, and that it was +soon carried into effect. Three townsmen and two priests obtained the +first license, in 1356-7. In a decree, bearing date of November 20th, +1444, it says the chapel is “Wholly built of costly stonework by the +inhabitants and community of Wakefield.” It has been suggested that, for a +time, the black death, which caused such terrible desolation in the +country, in 1349-50, may, for a period, have stopped the building of the +chapel. It was a noble structure when completed, the carving being +especially fine. On the west front, were carvings representing the five +glorious mysteries <span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span>of the Rosary. We give a picture of the central +figures, illustrating the Resurrection. It will be seen that Christ is +rising from the tomb, and on either side of him are two angels engaged in +prayer. In front of the tomb are three soldiers, placed there as guards, +and they are clad in complete armour of the time of Edward III. An +important feature of the Wakefield bridge-chapel is the crypt. “This,” +says Scatcherd, “has undoubtedly been the dwelling of the priests—where +they might have lodged strangers, or administered relief.” There was a +high turret, reached by a little spiral staircase. On this elevated part +of the building was kindled the cresset-light, which would guide the +wayfarer, and possibly assist the navigator on the river Calder, when day +had given way to night.</p> + +<p> <span class="pagenum"><a name="Page_63" id="Page_63">[Pg 63]</a></span></p> +<div class="figcenter"><img src="images/img08.jpg" alt="" /></div> +<p class="caption">SCULPTURE IN THE CENTRAL COMPARTMENT OF THE WEST FRONT.</p> +<p> </p> +<div class="figcenter"><img src="images/img09.jpg" alt="" /></div> +<p class="caption">NORTH-EAST VIEW OF WAKEFIELD BRIDGE-CHAPEL, 1810.</p> +<p> </p> + +<p>The chapel was for many years used for secular purposes, but, happily, +opened for public worship on Easter Sunday, April 22nd, 1848. It had been +previously rebuilt by Mr. G. G. Scott, and the west front is still to be +seen at Kettlethorpe<span class="pagenum"><a name="Page_64" id="Page_64">[Pg 64]</a></span> Hall, and forms the front of a boathouse. The +rebuilding, instead of restoring, was a serious mistake. The Bath and Caen +stone used does not resist the wasting action of the impurities in the +air. “It was in an evil hour,” says Scott, “that I yielded, and allowed a +new front in Caen stone, in place of the weather-beaten old one.... I +never repented it but once, that has been ever since.... I think of this +with the utmost shame and chagrin.” We state, on the authority of Mr. +Walker, that, “Sir Gilbert Scott, some years before his death, was so +anxious to have the old front replaced in its original position, that he +offered to contribute freely towards this object, if he could persuade the +Yorkshire people to help him, but nothing further was done.”</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_65" id="Page_65">[Pg 65]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner1.jpg" alt="" /></div> +<p> </p> +<h2>Charter Horns.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_i.jpg" alt="I" /></span>n the Cathedrals of York and Carlisle are preserved interesting charter +horns. The horn, in bygone times, often played an important part when land +was granted. In some instances ancient drinking horns are the only +charters proving the ownership of extensive possessions. The blowing of +the horn has formed, and still forms, the prelude of many quaint customs +for maintaining certain manorial and other rights. Some of the details of +the old services of manors are extremely romantic, and supply not a few +strange chapters in local and national history. Romance, in some of the +records, takes the place of dry matter-of-fact statements, and adds not a +little to the pleasure of the study of past ages.</p> + +<p> </p> +<div class="figcenter"><img src="images/img10.jpg" alt="" /></div> +<p class="caption">THE HORN OF ULPHUS.</p> +<p> </p> + +<p>The important Horn of Ulphus is preserved in the treasure room of York +Minster, and, apart <span class="pagenum"><a name="Page_66" id="Page_66">[Pg 66]</a></span>from its rich historical associations, it is an +object of great beauty. It is made from a portion of a large tusk of an +elephant. Were this horn totally without a history or a tradition +connected with it, its elaborate and peculiar character of ornamentation +would render it an object of interest and value. It has two bands, one +near the thinner end and the other at about a fifth part of the length +from the thicker end. The space between the latter band and the end is +adorned with sculptures in low relief, which express much that in European +mediæval art did not appear for several hundreds of years later than the +date of the horn, and which, it may fairly be supposed, are of Asiatic +origin. The band of carvings is about four inches in width, and there are +four chief figures. One appears to be an unicorn performing the act that, +in the credulous natural history of long ago, it was so apt to +indulge—namely, piercing a tree<span class="pagenum"><a name="Page_67" id="Page_67">[Pg 67]</a></span> with its one horn, and so fixing itself +and being at the hunter’s mercy. The unicorn is the symbol of chastity. At +the other side of the tree is a lion killing and devouring a deer. Next, +facing another tree with palmated leaves and grape-like fruit, is a +gryphon, a creature having the body of a lion and the head and wings of an +eagle. At the other side of this tree, and facing the gryphon, is a +similar monster, which has, however, the head of a dog or wolf. The lion’s +tail is foliated, while those of the winged beasts end in ludicrous dogs’ +or wolves’ heads. Three wolves’ heads, collared, rise from the +ground-line, and a wolf runs in the upper part, and it is not unlikely +that Ulphus (or Ulf, equal to our word wolf) is so hinted at. The form of +the animals, especially those which have wings, are Assyrian in feeling +and treatment, while the treatment of the trees still further adds to the +opinion that the horn is not a specimen of European carving.</p> + +<p>Mr. Robert Davies, <span class="smcaplc">F.S.A.</span>, Town-Clerk of York, who wrote a monograph on +this celebrated relic, from which a few of our particulars are drawn, +conjectures that the horn would be brought to the Baltic shores by Arabic +merchants; if so, it will be then more feasible to<span class="pagenum"><a name="Page_68" id="Page_68">[Pg 68]</a></span> suppose that the +carving would be executed previous to its being brought for sale. Having +so far considered the form of the horn, let us next look a little into its +history. The tradition, accepted from time immemorial, is simply +this—that, a considerable period before the Conquest, the horn was given +to the see of York by a Dane who had settled in England, as a symbol of +endowment of the wide lands which he conferred upon the episcopate. This +tradition comes down to the present day through various channels. First is +a poem in Latin (among the Cotton MSS.), describing the different gifts to +York up to about the twelfth century. In this, Ulf is described as an +eminent Yorkshire earl and ruler, his gifts to the church are mentioned, +and their confirmation by Edward the Confessor, the horn is noted to be +the sign of endowment, and its great beauty enlarged upon. In one +particular, the description differs from one that might be written at the +present day, inasmuch that, whereas the horn is stated in the poem to be +white, its hue now is brown. In Holland’s “Britannia,” the tradition is +given as historically true, and in the following words: “Then it was, +also, that princes bestowed many great livings<span class="pagenum"><a name="Page_69" id="Page_69">[Pg 69]</a></span> and lands upon the church +of York, especially Ulphus, the son of Torald (I note so much out of an +old book, that there may plainly appear a custom of our ancestors in +endowing churches with livings). This Ulphus, aforesaid, ruled the west +part of Deira, and by reason of the debate that was like to arise between +his sons, the younger and the elder, about their lordships and their +seigniories after his death, forthwith he made them all alike. For, +without delay, he went to York, took the horn with him out of which he was +wont to drink, filled it with wine, and, before the altar of God, blessed +Saint Peter, prince of the Apostles, kneeling upon his knees, he drank, +and thereby enfeoffed them [the church] in all his lands and revenues. +Which horn was there kept, as a monument (as I have heard) until our +fathers’ days.”</p> + +<p>In Domesday Book is mentioned an English thane named Ulf, who, in the +reign of Edward the Confessor, had held large possessions in Northumbria, +which, at the time of the Domesday Survey, had become the property of the +see of York. It is further stated, that large territories which were held +by the Archbishop of York, at the time of the Conquest, had also been +owned by this same<span class="pagenum"><a name="Page_70" id="Page_70">[Pg 70]</a></span> Ulf. In Kirkby’s “Inquest” (<i>temp.</i> Edward I.), these +lands are again noted to be the gift of Ulf. Thus far, the tradition is +corroborated by history, but the statement that Ulf’s sons were +disinherited is incorrect, for Ulf had a large extent of property left +after making his munificent gift to the Church, which his sons in due time +inherited. These two sons, Archil and Norman, are included among the +King’s thanes in Domesday Book. There was also another Ulf, who lived in +the time of the King Canute, dying in 1036, but, though confounded with +the Ulphus of our story, he was not the same, and had nothing to do with +the charter horn of York.</p> + +<p> </p> +<div class="figcenter"><img src="images/img11.jpg" alt="" /></div> +<p class="caption">THE PUSEY HORN.</p> +<p> </p> + +<p>The Pusey Horn, preserved at Pusey House, near Farringdon, has a curious +traditional history, carrying us back to the days of the warlike Canute, +and his struggles with the Saxons. It is related, that, on one occasion, +the king’s soldiers<span class="pagenum"><a name="Page_71" id="Page_71">[Pg 71]</a></span> and the Saxons were encamped near each other, in the +neighbourhood of Pusey. An ancestor of the Pusey family, serving as an +officer under the king, discovered an ambuscade, formed by the Saxons, to +intercept the king’s army. He gave Canute a timely intimation of their +intentions, and thus enabled him to foil their plans. For this important +information, Canute gave to his informant and his heirs the manor of +Pusey, and as a ratification of the grant, a horn was presented. It is the +horn of an ox, measuring two feet and half-an-inch in length, and at the +larger end is a foot in circumference. The colour of it is dark brown. +Round the middle is a ring of silver-gilt, and the horn is supported on +two hound’s feet. The small end has a screw stopper, also of silver-gilt, +in the form of a hound’s head. It forms with the stopper a drinking horn, +and without it a hunting horn. The silver ring bears the following +inscription:</p> + +<p> <span class="pagenum"><a name="Page_72" id="Page_72">[Pg 72]</a></span></p> +<div class="figcenter"><img src="images/img12.jpg" alt="kyng knowde geue wyllyam pewse þus horne to holde by þy lond" /></div> +<p> </p> + +<p>Hickes, writing about 1685, states: “Both the horn and manor were in his +time possessed by Charles Pusey, who had recovered them in Chancery, +before Lord Chancellor Jefferies; the horn itself being produced in court, +and with universal admiration received, admitted, and proved to be the +identical horn by which, as by charter, Canute had conveyed the manor of +Pusey about seven hundred years before.” On the 25th of October, 1849, at +a festival at Wantage, Berkshire, to celebrate the anniversary of the +birthday of King Alfred, a dinner was held, and amongst the guests were +Mr. Pusey, <span class="smcaplc">M.P.</span>, John Britton, the antiquary, and other notable men. It is +reported that, “during the proceedings, a pleasureable interest was +excited by the production of the extraordinary piece of antiquity, the +Pusey Horn, presented by King Canute to the ancestor of Mr. Pusey, and +forming the original tenure of the Pusey property, and inalienable from +it.”</p> + +<p>According to a popular legend, Edward the Confessor presented to a +huntsman named Nigel, and his heirs, a hide of land and a wood called +Hulewood, and the rangership of the royal forest of Bernwood, +Buckinghamshire, as a reward for<span class="pagenum"><a name="Page_73" id="Page_73">[Pg 73]</a></span> his courage in slaying a large wild boar +which infested the place. The land was called Derehyde, and on it he built +a house, naming it Borestalle, in memory of the slain animal. The grant +was accompanied with a horn, which is preserved by the lords of +Borestalle, and is known as Nigel’s horn. It is described as “being of a +dark-brown colour, variegated and veined like tortoise-shell, and fitted +with straps of leather to hang about the neck. It is tipped at each end +with silver-gilt, and mounted with a plate of brass, having sculptured +thereon the figure of a horn, and also several plates of silver-gilt +<i>fleurs-de-lis</i> and an old brass seal ring.” In addition to the horn, is +also preserved, an old folio vellum volume, containing transcripts of +charters and evidences relating to the estate. It contains, we read, a +rude drawing of the site of Borstall House and Manor, and under is the +rude figure of a man presenting, on his knees, to the king, the head of a +boar, on the point of a sword, and the king returning to him a +coat-of-arms, arg. a fesse, gu. two crescents, and a horn, verde. The +armorial bearings belong to a much later period than the reign of Edward +the Confessor.</p> + +<p>Before the Rhyne Toll was collected in <span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span>Buckinghamshire, a horn was blown +with not a little ceremony. The right of gathering the toll originated as +a reward for a heroic deed performed in the days when the wild boar roamed +the forests of England, much to the terror of the people. According to +tradition, a ferocious boar had its lair in the ancient forest of +Rookwoode. It kept the inhabitants of the district in constant fear of +their lives, and prevented strangers visiting them. A valiant knight, the +Lord of Chetwode, resolved to rid the country of the monster, or die in +the attempt. Says an old ballad:</p> + +<p class="poem">“Then he blowed a blast full north, south, east, and west—<br /> +<span style="margin-left: 1em;">Wind well thy horn, good hunter;</span><br /> +And the wild boar then heard him full in his den,<br /> +<span style="margin-left: 1em;">As he was a jovial hunter.</span><br /> +<br /> +Then he made the best of his speed unto him—<br /> +<span style="margin-left: 1em;">Wind well thy horn, good hunter;</span><br /> +Swift flew the boar, with his tusks smeared with gore,<br /> +<span style="margin-left: 1em;">To Sir Ryalas, the jovial hunter.</span><br /> +<br /> +Then the wild boar, being so stout and so strong—<br /> +<span style="margin-left: 1em;">Wind well thy horn, good hunter;</span><br /> +Thrashed down the trees as he ramped him along<br /> +<span style="margin-left: 1em;">To Sir Ryalas, the jovial hunter.</span><br /> +<br /> +Then they fought four hours on a long summer day—<br /> +<span style="margin-left: 1em;">Wind well thy horn, good hunter;</span><br /> +Till the wild boar would fain have got him away<br /> +<span style="margin-left: 1em;">From Sir Ryalas, the jovial hunter.</span><br /> +<span class="pagenum"><a name="Page_75" id="Page_75">[Pg 75]</a></span><br /> +Then Sir Ryalas he drawed his broad sword with might—<br /> +<span style="margin-left: 1em;">Wind well thy horn, good hunter;</span><br /> +And he fairly cut the boar’s head off quite,<br /> +<span style="margin-left: 1em;">For he was a jovial hunter.”</span></p> + +<p>The countryside rang with the knight’s praise, and the king heard the +welcome news. The sovereign, as a reward for his services, made “the +jovial hunter,” we are told, “the knight tenant <i>in capite</i>, and +constituted his manor paramount of all the manors within the limits and +extent of the royal forest of Rookwoode.” The privilege of levying toll on +all cattle passing through nine townships was granted to him and his heirs +for ever. It was known as the Rhyne Toll, and commenced at midnight on +October 29th, and ended at midnight on November 7th annually. Before the +commencement of the collection of the toll, a horn was blown, as we have +previously stated, with some ceremony. The toll was collected until 1868, +when it was given up by Sir George Chetwode, the lord of the manor.</p> + +<p>In the Chapter House, at Carlisle, is preserved an interesting relic known +as the “Horns of the Altar.” Mr. Frank Buckland inspected it in 1879, and +expressed his astonishment at finding it to be a walrus’s skull, without +the lower jaw, with tusks about eighteen inches long. The skull<span class="pagenum"><a name="Page_76" id="Page_76">[Pg 76]</a></span> itself +was marked out with faded colours, so as to somewhat resemble a human +skull. Canon Prescott supplied Mr. Buckland with some information about +this curious charter horn. He said: “In the year 1290, a claim was made by +the King, Edward I., and by others, to the tithes on certain lands lately +brought under cultivation in the forest of Inglewood. The Prior of +Carlisle appeared on behalf of his convent, and urged their right to the +property on the ground that the tithes had been granted to them by a +former king, who had enfeoffed them by a certain ivory horn (<i>quoddam +cornu eburneum</i>), which he gave to the Church of Carlisle, and which they +possessed at that time. The Cathedral of Carlisle has had in its +possession for a great number of years two fine walrus tusks, with a +portion of the skull. They appear in ancient inventories of goods of the +cathedral as ‘one horn of the altar, in two parts,’ or ‘two horns of the +altar’ (1674), together with other articles of the altar furniture. But +antiquaries come to the conclusion that these were identical with the +‘ivory horn’ referred to above. Communications were made to the Society of +Antiquaries (see <i>Archæologia</i>, Vol. III.) and they were called the +‘Carlisle Charter<span class="pagenum"><a name="Page_77" id="Page_77">[Pg 77]</a></span> Horns.’ Such charter horns were not uncommon in ancient +days. Bishop Lyttleton (1768), in a paper read before the society, said +the ‘horns’ were so called improperly, being ‘certainly the teeth of some +very large sea fish.’ It is probable that they were presented to the +church as an offering, perhaps by some traveller, and used as an ornament +to the altar. Such ornaments were frequent, both at the smaller altars and +in the churches.”</p> + +<p>Mr. Buckland, adverting to the foregoing, says: “I cannot quite understand +how a walrus’s skull and teeth came to be considered so valuable as to be +promoted to the dignity of a charter horn of a great cathedral like +Carlisle. I am afraid Bishop Lyttleton, 1768, was not a naturalist, or he +would never have called the tusks of a walrus ‘the teeth of some very +large fish.’”</p> + +<p>Hungerford, a pretty little town at the extreme west end of the royal +county of Berks, has its ancient charter horn, and linked to it are some +curious customs. A contributor to a local journal for 1876, states that +“the town of Hungerford, Berkshire, enjoys some rare privileges and +maintains some quaint customs. The inhabitants have the right of pasturage +and of shooting over a<span class="pagenum"><a name="Page_78" id="Page_78">[Pg 78]</a></span> large tract of downs and marsh land bequeathed to +them by John of Gaunt, Duke of Lancaster, subject to the annual observance +of certain customs at this period of the year. They have also the right of +fishing for trout in the Kennet, which flows through the borough. +Hockney-day and the usual customs have just been observed in their +integrity. The old horn, by which the tenure is held, had been blown from +the Town Hall, summoning the commoners to their rights, and the tything +men, whose duties are unique, have ably fulfilled them. These gentlemen +carry long poles, decorated with flowers and garlands, having to call at +each house and exact the tribute of a coin from each male, and a kiss from +each lady. The High Constable or Mayor, whose office combines the duties +of the coroner, is chosen on this day.”</p> + +<p>Blowing three blasts on a horn formed part of an old custom at Chingford, +Essex. Blount, in his “Tenures of Land,” and the historians of the county, +direct attention to the ceremony. The estate of Brindwood’s was held under +the following conditions: Upon every alteration, the owner of the estate, +with his wife, man servant, and maid servant, each single on a<span class="pagenum"><a name="Page_79" id="Page_79">[Pg 79]</a></span> horse, +come to the parsonage, where the owner does his homage, and pays his +relief in the manner following—he blows three blasts with his horn, +carries a hawk on his fist, and his servant has a greyhound in a slip, +both for the use of the rector for the day; he receives a chicken for his +hawk, a peck of oats for his horse, and a loaf of bread for his greyhound. +They all dine, after which the master blows three blasts with his horn, +and they all depart. A correspondent to the <i>Gentleman’s Magazine</i> for +1790, gives particulars of this custom being kept up in the days of Queen +Elizabeth.</p> + +<p>At Bainbridge, the chief place of the forest of Wensleydale, Yorkshire, +still lingers an old horn-blowing custom. An instrument known as the +forest horn is blown on the green every night at ten o’clock from the +first of September to Shrovetide. It is a very large one, and made from +the horn of an ox. Its sound on the still night air may be heard for a +considerable distance. In bygone ages, horns were blown to enable belated +travellers to direct their course over the almost trackless roads to their +destinations, and the welcome notes of the horn have saved many a lonely +wayfarer from perishing in the snow.</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_80" id="Page_80">[Pg 80]</a></span></p> +<div class="figcenter"><img src="images/img13.jpg" alt="" /></div> +<p class="caption">SUNDAY IN THE OLDEN TIME.</p> + + +<p> </p><p> </p> +<p><span class="pagenum"><a name="Page_81" id="Page_81">[Pg 81]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner3.jpg" alt="" /></div> +<p> </p> +<h2>The Old English Sunday.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_t.jpg" alt="T" /></span>he history of Sunday in England is a subject which merits careful +consideration. The laws and customs of bygone times are both curious and +interesting. The manner of observing Sunday is a subject which is fast +coming to the front, and one which we must be prepared to discuss in a +spirit of fairness.</p> + +<p>In our investigations we shall find that, prior to the period of the +Puritans coming into power in England, the day did not rank higher than +other festivals observed by the Church.</p> + +<p>Our Sunday laws commence with the Saxons, a rude race, who delighted in a +wild life, in which war and bloodshed formed prominent features. Gluttony +and drunkenness prevailed to a considerable extent.</p> + +<p>The laws and canons passed from the<span class="pagenum"><a name="Page_82" id="Page_82">[Pg 82]</a></span> days of Ine, who commenced to reign +in Wessex in the year 688, to the time of Edward the Confessor, who died +in 1066, clearly show that the Saxon rulers did their utmost to prevent +Sunday labour, and that firm measures were also taken to put a stop to +marketing on that day.</p> + +<p>It appears, from the enactments of Ine, that if a lord commanded his slave +to work on a Sunday, the slave became a freeman, and the lord was also +fined thirty shillings. If, unknown to his lord, a slave worked, he was +severely punished, or, in lieu of corporal punishment, he had to pay a +fine. If a freeman was found guilty of Sunday labour, he had to forfeit +his freedom, or pay a fine of sixty shillings. A priest was doubly liable.</p> + +<p>Alfred was King of Wessex from 871 to 901, and we learn from his laws that +if a thief was caught stealing on Sunday, at Yule, at Easter, on Holy +Thursday, or during Rogation days, the penalty was double the amount of +fine inflicted during the Lenten fast.</p> + +<p>The laws of Edward, the elder, and Guthrum, made after the peace between +the Danes and the English, 901 to 924, include some strict Sunday +regulations. “If any one engage in Sunday marketing,” says the statute, +“let him forefit the<span class="pagenum"><a name="Page_83" id="Page_83">[Pg 83]</a></span> chattel, and twelve ore (192 pence) among the Danes, +and thirty shillings among the English.” King Athelstan, about 924, passed +a similar act to the preceding one, anent Sunday marketing.</p> + +<p>Several important ecclesiastical laws were made in the reign of Edgar, +which commenced in 959 and ended 975. We find, according to his +enactments, that Sunday was to be kept from noontide on Saturday until the +dawn of Monday, on peril of a fine. The following are two of his canons:</p> + +<p>“And we enjoin you, that on feast days, heathen songs and devil’s games be +abstained from.”</p> + +<p>“And we enjoin, that Sunday and folk-motes be abstained from.”</p> + +<p>When Canute, King of Denmark, became King of England, he passed several +laws similar to those of Edgar. He also directed that Sunday should +commence at noon on Saturday and end at dawn on Monday. He strongly +forbade marketing and worldly works on Sunday. A condemned man in this +reign was not put to death on a Sunday, unless he commenced fighting or +attempted to flee.</p> + +<p>Before leaving this section of our subject, it<span class="pagenum"><a name="Page_84" id="Page_84">[Pg 84]</a></span> may be observed that the +settlement of the Danes here did not produce any great changes, for the +customs and institutions of their native land were similar to those of +England. The civilization of the Danes, however, was lower in its standard +than that of the Saxons. During the whole of the Anglo-Saxon period, +slaves were sold like cattle in the open market. Many slaves were exported +to Scotland and Ireland from the English markets.</p> + +<p>It may not be out of place to make a few remarks on slavery. They have not +any special bearing on the Sunday question, but illustrate the hard life +of the period when severe laws prevailed. Of circumstances which brought +persons into slavery, we may mention, in the first place, those obtained +by right of conquest; next, those sold into slavery by their parents or by +their own free will; another class were those found guilty of stealing, +who were made slaves as a punishment for their crimes; many were doomed to +slavery through not being able to pay the penalties imposed for breaking +the laws of the land; and lastly, we find not a few traces of men +voluntarily surrendering their liberty for food. Famines, at this time, +occurred very often, and men were glad<span class="pagenum"><a name="Page_85" id="Page_85">[Pg 85]</a></span> to be slaves for their own daily +bread. A parent might sell his child if it had reached the age of seven +years, and at thirteen a child might sell itself into slavery. A slave was +usually estimated at four times the value of an ox. In the reign of King +Athelstan, the punishment for theft was most severe; and, on the authority +of Lingard, it is stated that a law was made respecting the offences +committed by slaves against others than their masters, to the effect that +a man thief was ordered to be stoned to death by twenty of his fellows, +each of whom was punished with three whippings if he failed thrice to hit +the culprit. A woman thief was burnt by eighty women slaves, each of whom +brought three billets of wood to the execution. If she failed, she was +likewise subjected to the punishment of three whippings. After the death +of the offender, each slave paid three pennies as a fine to the +proprietor. As Christianity spread, the condition of the slave became +happier than before its truths were known. The slave might still be sold +at the pleasure of the owner, but with the important restriction that a +Christian was not permitted to be made over to a Pagan.</p> + +<p>A low value was set on human life in Saxon<span class="pagenum"><a name="Page_86" id="Page_86">[Pg 86]</a></span> England. Flogging was +generally adopted for punishing persons guilty of offences, whether slight +or serious. It was not an uncommon practice for mistresses to whip, or +have their servants whipped to death.</p> + +<p>On the 14th of October, in the year 1066, was fought the battle of +Hastings. The contending armies were one led by Harold, the last of the +Saxon kings, and the other by William, Duke of Normandy. Harold was slain, +his brave followers defeated, and on the following Christmas Day, in the +Abbey of Westminster, the Conqueror was crowned William I. On the whole, +he made a noble sovereign, and the Normans added nobility of character to +the people of the country in which they settled. It may fairly be asserted +that, all that is best of old English life is the outcome of the +settlement of the Normans in this land. The Sunday laws under the Normans +were, to a large extent, an expansion of those in force in the Saxon era. +Sunday trading received much attention, several enactments being passed +respecting it. In earlier ages, markets and fairs were held on a Sunday, +and in many instances in churchyards. At the commencement of the +fourteenth century, the traders of Cockermouth<span class="pagenum"><a name="Page_87" id="Page_87">[Pg 87]</a></span> suffered much from the +active business operations at Crosthwaite. A petition was presented to +Parliament, in 1305, by the inhabitants of the former town, stating that, +owing to the sale of corn, flour, beans, flesh, fish, and other kinds of +merchandise at Crosthwaite Church, on Sundays, their market was fast +declining, and that the persons who farmed the tolls from the king were +unable to pay their rent. An order was made for closing the church market +at Crosthwaite.</p> + +<p>Thursday was the chartered market-day at Bradford, Yorkshire, but it was +changed to Sunday, and doubtless was held in the churchyard. The toll, +about the time of Edward I., it is said, yielded £3 per annum, an amount +equal to about £45 of money at the present time.</p> + +<p>A statute, made in the reign of Edward I., in the year 1285, ordered +“that, from henceforth, neither fairs nor markets be held in churchyards, +for the honour of the Church.”</p> + +<p>A market was granted to the town of Sedgefield, Durham, by Bishop Kellawe, +in the year 1312, and it was to be held on a Friday. The people soon +brought about a change, and held the market on a Sunday. The rector of +Sedgefield<span class="pagenum"><a name="Page_88" id="Page_88">[Pg 88]</a></span> directed the attention of Bishop Bury to the Sunday trading, +and he confirmed the grant made a few years previously.</p> + +<p>John Thorsby, Archbishop of York, about the year 1367, delivered to his +subordinates a charge respecting Sunday trading. It is stated in the +document as follows: “Desiring, therefore, to obviate some errors and +abuses, so far as we can, which we see to grow rife in the church; in the +first place (according to the example of Christ, who would have his own +church called a house, not of merchandise, but of prayer; and not allowing +fraudulent traffic there to be exercised, cast the buyers and sellers out +of the temple), we firmly forbid any one to keep a market in the churches, +the porches, and cemeteries thereunto belonging, or other holy places of +our diocese, on the Lord’s day or other festivals, or to presume to +traffic or hold any secular pleasures therein; and let there be no +wrestlings, shootings, or plays, which may be the cause of sin, +dissension, hatred, or fighting, therein performed; but let every Catholic +come thither to pray, and to implore pardon for his sin.” About this time, +a similar charge was made by the Archbishop of Canterbury.</p> + +<p><span class="pagenum"><a name="Page_89" id="Page_89">[Pg 89]</a></span>In the year 1409, a statute of Henry IV. ordered:</p> + +<p>“He that playeth at unlawful games on Sundays and other festival days +prohibited by the statute, shall be six days imprisoned.”</p> + +<p>At Hull, in 1428, the local bench of magistrates drew up a code of +regulations respecting Sunday trading. The chief orders were as follow:</p> + +<p>“That no markets be held upon Sunday, nor any merchandise or goods sold +thereon, under penalty of 6s. 8d. to the seller and 3s. 4d. to the buyer, +except according to ancient custom, from Lammas to Michaelmas.”</p> + +<p>“That no butcher sell or expose for sale any meat on Sunday, under the +aforesaid penalty.”</p> + +<p>“That no cooks nor victuallers dress any meat on Sunday, except for +strangers, and that, too, before eleven o’clock.”</p> + +<p>“That no tradesmen keep their shops open on Sunday, nor sell any goods; +nor any vintners or ale-sellers deliver or sell ale or wine on Sunday, +under the aforesaid penalties.”</p> + +<p>“Any person who shall inform against transgressors, shall be entitled to +one-eighth over and above half of the sums so forfeited, provided he<span class="pagenum"><a name="Page_90" id="Page_90">[Pg 90]</a></span> +acted out of pure zeal, devoid of self-interest or malice.”</p> + +<p>The City Records of Worcester contain some quaint items on the observance +of Sunday. We may infer from a regulation made by the local authorities, +at the commencement of the reign of Queen Elizabeth, that the laws were +not very stringent respecting Sunday trading. It was resolved that the +shopkeepers were to open “only one top window on a Sunday.” “This was,” to +use the words of a local historian, “a decided case of huckstership +dividing its affection between God and Mammon.”</p> + +<p>The strangest circumstances anent Sunday trading remain to be told, and +belong to the days of Charles II. It is stated on reliable authority, that +a meat market was held at Wigton, Cumberland, on a Sunday, and that the +butchers suspended carcases of meat at the church door, to attract the +attention of persons attending divine service. “It was,” says the writer +from whom we glean these particulars, “even no uncommon thing for people +who had made their bargains before the service, to hang their joints of +meat over the backs of their seats until the ceremony was concluded.” The +practice was so distasteful<span class="pagenum"><a name="Page_91" id="Page_91">[Pg 91]</a></span> to the priest, that, being unable to prevent +it, he made a journey to London on foot, with a petition to the king to +alter the market day to Tuesday, a request which was readily granted.</p> + +<p>Sunday trading prevailed for a long period. Adam Clarke was appointed to +preach in the Norfolk circuit in 1783, and he says here “multitudes, even +those called religious people, bought and sold without any remorse.”</p> + +<p>It was the common practice in country districts, even down to the +commencement of the nineteenth century, for the parish clerk, on a Sunday +morning, to mount a grave stone, and for the worshippers to gather round +him and listen to the announcements of coming auction sales, particulars +of rewards offered for the conviction of persons who had been guilty of +trespassing and committing wilful damage in the district—indeed, all +kinds of workaday matters were made known. Some of the old parish accounts +contain references to payments made to the parish clerks for services +rendered. It appears from the accounts of Newchurch, Rossendale, that the +parish clerk stood in his desk in the church, and gave out secular +notices, in which the people were supposed to take an interest. There is a +legend still<span class="pagenum"><a name="Page_92" id="Page_92">[Pg 92]</a></span> lingering in the district, that bull-baitings were amongst +the matters proclaimed by the parish clerk of this church. The church +accounts state under the year 1804:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>“Parish Clerk in giving Public Notices in the Church</td> + <td><span class="spacer"> </span></td> + <td>0 2 6.”</td></tr></table> + +<p>At Ravenstonedale, when the practice of announcing sales, etc., in the +churchyard ceased, the attendance at the ancient parish church diminished. +The old parish clerks made many amusing blunders when giving out the +public notices, and the following illustration may be given as an example. +We are told that he was instructed to make known a change of service, as +follows: “On Sunday next, the service in this church will be held in the +afternoon, and on the following Sunday, it will be held in the morning, +and so on alternately until further notice.” Instead of delivering the +preceding notice, he said: “On Sunday next, the morning service in this +church will be held in the afternoon, and on the following Sunday, the +afternoon service will be held in the morning, and so on to all eternity.”</p> + +<p>In the days of yore, stage plays were performed on Sunday, not only in the +churches, but in the theatres. Old church accounts contain many items<span class="pagenum"><a name="Page_93" id="Page_93">[Pg 93]</a></span> +bearing on plays in parish churches. The books of St. Martin’s, Leicester, +state:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>“1560. Pd. to the plears for their paynes</td> + <td><span class="spacer"> </span></td> + <td>vij.d.”</td></tr></table> + +<p>The Bewdley chapel-wardens’ accounts for the year 1572, includes a +disbursement as follows:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>“Paid unto the quenes plaiers in the church</td> + <td><span class="spacer"> </span></td> + <td>6s. 8d.”</td></tr></table> + +<p>The Corporation of Lyme, in 1558, paid 4s. 5d. to the Queen’s players, who +performed in the parish church. “We may suppose,” says Mr. George Roberts +in his “Social History,” “that money was taken at the doors by some +official of the mayor, who ascertained the deficiency to be as above.” The +Syston registers state:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>“1602. Paid to Lord Morden’s players, because they should not play in the church</td> + <td><span class="spacer"> </span></td> + <td>xij.d.”</td></tr></table> + +<p>Prior to this period, not a few attempts had been made to stop acting in +churches. Bonner, Bishop of London, issued, in 1542, a proclamation to the +clergy in his diocese, prohibiting “all manner of common plays, games, or +interludes to be played, set forth, or declared within their churches or +chapels.” The author of a tract, published in 1572, writes strongly +respecting the clergy<span class="pagenum"><a name="Page_94" id="Page_94">[Pg 94]</a></span> neglecting their duty, and adverts to acting in +churches. Speaking of the clergyman conducting the service, the writer +says: “He againe posteth it over as fast as he can gallop; for he either +hath two places to serve, or else there are some games to be played in the +afternoon, as lying the whetstone, heathenish dancing of the ring, a beare +or bull to be bayted, or else jack-an-apes to ryde on horse back, or an +enterlude to be played; and if no place else can be gotten, it must be +done in the church.”</p> + +<p>Two companies of players, in 1539, visited Knowsley; one was the Queen’s +players, and the other the Earl of Essex’s players. On the Sunday after +their arrival, the rector of Standish preached in the morning, the Queen’s +players acted in the afternoon, and the Earl’s players at night. Other +Sunday performances were given in the district by the actors at this time.</p> + +<p>Before 1579, Sunday appears to have been the only day upon which plays +were performed, but after that year they were acted on other days as well +as on Sunday. It was not the fashion for females to visit theatres, but at +Oxford we find that Queen Elizabeth witnessed a Sunday theatrical +exhibition. James I., at his Court on a<span class="pagenum"><a name="Page_95" id="Page_95">[Pg 95]</a></span> Sunday, had plays provided. The +Bishop of Lincoln, on Sunday night, September 27th, 1631, had performed, +in his London house, the play of “A Midsummer Night’s Dream,” and for this +he was indicted by the Puritans. Masques on a Sunday night at this period +were extremely popular.</p> + +<p>During a visit of James I. to Oxford, in 1621, on a Sunday in August, the +university men produced a piece called the “Marriage of Arts.” It was not +a successful entertainment, the king and his friends failing to appreciate +the wit of the undergraduates. Says an epigram of the period:</p> + +<p class="poem">“At Christ Church, ‘Marriage’ done before the King,<br /> +Least that some mates should want an offering,<br /> +The King himself did offer—what, I pray?<br /> +He offered twice or thrice to go away.”</p> + +<p>In the town of Hull, the player, about this period, does not appear to +have been regarded with much esteem. The earliest notice of theatres in +Hull occurs in the year 1598, and we learn from Mr. Sheahan, the local +historian: “That the Mayor issued an order, in which ‘divers idle, lewd +persons, players, or setters of plays, tragedies, comedies, and +interludes,’ who were in the habit of coming to the town, were denounced.” +In this document, it was further set<span class="pagenum"><a name="Page_96" id="Page_96">[Pg 96]</a></span> forth that persons patronising their +performances would have to forfeit 2s. 6d. for every offence.</p> + +<p>Football was introduced into England by the Romans, and it is our oldest +sport. In past ages, it was a popular Sunday amusement, and, in not a few +places, it was played until the earlier years of the present century. +Attempts were made to prevent its being practised during the time of +Divine service. An entry bearing on this subject appears in the parish +accounts of Colne, Lancashire. The item is as follows:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>“1713. My charges with ye men taken playing at football in ye tyme of Divine servis to ye Justice</td> + <td><span class="spacer"> </span></td> + <td>00 01 00.”</td></tr></table> + +<p>The local authorities were equally severe on Sunday idlers. The accounts +for the year 1737 include a charge “for warrant to take up idle persons on +the Sabbath-day, £0 2s. 0d.” An annual football match was formerly played +at Beverley on the Sunday preceding the races. The game commenced on the +racecourse, and was attended by a large number of persons from the +surrounding villages. The Corporation made several attempts to stop the +custom, but without<span class="pagenum"><a name="Page_97" id="Page_97">[Pg 97]</a></span> avail until 1825, and then not without a struggle. A +number of constables received special instructions to stop the sport, but +they were, however, severely handled, and the match was played. The +aggressors were subsequently tried, and convicted of assault, and +imprisoned with hard labour for a time. This action prevented any further +Sunday football playing at Beverley.</p> + +<p>A good anecdote is related in Dawson’s “History of Skipton,” respecting +Sunday football playing. It is stated that the Rev. J. Alcock, <span class="smcaplc">B.A.</span>, of +Burnsall, was on his way to conduct afternoon service, when he saw a +number of boys playing football. “With a solemn shake of the head,” says +Mr. Dawson, “he rebuked them. ‘This is very wrong, you are breaking the +Sabbath!’ The remonstrance fell unheeded, and the next moment the ball +rolled to Mr. Alcock’s feet. He gave a tremendous kick, sending it high in +the air. ‘That’s the way to play football!’ he said to the ring of +admiring athletes, and then, amidst their universal praise, he proceeded +on his way to church.”</p> + +<p>Bowling was, in bygone ages, a popular Sunday pastime. Ladies appear to +have greatly enjoyed the sport. Charles I. and Archbishop<span class="pagenum"><a name="Page_98" id="Page_98">[Pg 98]</a></span> Laud were both +very fond of bowling. When Laud was taken to task for playing on Sunday, +he defended himself by showing that it was well known to be one of the +favourite amusements of the Church of Geneva. When John Knox, the Scottish +reformer, visited Calvin, he arrived on a Sunday, and found Calvin +enjoying a game at bowls. It is not stated if Knox joined in the pastime, +but we certainly know that he travelled, wrote letters, and even +entertained Ambassadors and others on this day. On a Sunday, in the year +1562, Knox attended the marriage of James Stuart (afterwards the Earl of +Murray), and it is asserted that he countenanced a display which included +a banquet, a marquee, dancing, fireworks, etc. Not a few of the godly +lifted up their voices in condemnation, not so much, we infer, on account +of the day, but the extravagances to which the amusements were carried. +About half a century later, was married, on Shrove Sunday, 1613, +Frederick, the Prince Palatine, and the Princess Elizabeth. The day ended, +we are told, according to the custom of such assemblies, with dancing, +masking, and revelling. In the works of Shakespeare and other dramatists +will be found many allusions to Sunday weddings.</p> + +<p><span class="pagenum"><a name="Page_99" id="Page_99">[Pg 99]</a></span>We gather from numerous Acts of Parliament, and other sources, that, after +attending church, the people in the old days devoted themselves to “honest +recreation and manly sports.” Particular attention was paid to the +practice of archery. Richard II., for example, in the year 1388, directed +that his subjects, who were servants of husbandry, and artificers, should +use the bow on Sundays and other holidays, and they were enjoined to give +up “tennis, football, dice, casting the stone, and other importune games.” +The next king, Henry IV., strictly enforced the statute made by his +predecessor, and those who infringed it were liable to be imprisoned for +six days.</p> + +<p>Sunday was a great day for bear baiting. It was on the last Sunday of +April, 1520, that part of the chancel of St. Mary’s Church, Beverley, +fell, killing fifty-five people, who had assembled for the celebration of +mass. A bear baiting, held in another part of the town, at the same time, +had drawn a much greater crowd together, and hence the origin of the +Yorkshire saying, “It is better to be at the baiting of a bear, than the +singing of a mass.” At an accident in a London bear-garden, the people did +not fare so well, for we learn that<span class="pagenum"><a name="Page_100" id="Page_100">[Pg 100]</a></span> on a “Sunday afternoon, in the year +1582, the scaffolds being overcharged with spectators, fell during the +performance, and a great number of persons were killed or maimed by the +accident.”</p> + +<p>We get a good idea of the Sunday amusements in vogue at the time of +Elizabeth, from a license the Queen granted to a poor man, permitting him +to provide for the public certain Sunday sports. “To all mayors, sheriffs, +constables, and other head officers within the county of Middlesex.—After +our hearty commendations, whereas we are informed that one John Seconton, +poulter, dwelling within the parish of St. Clement’s Danes, being a poor +man, having four small children, and fallen into decay, is licensed to +have and use some plays and games at or upon several Sundays, for his +better relief, comfort, and sustentation, within the county of Middlesex, +to commence and begin at and from the 22nd of May next coming, after the +date hereof, and not to remain in one place above three several Sundays; +and we, considering that great resort of people is like to come thereunto, +we will and require of you, as well for good order, as also for the +preservation of the Queen’s Majesty’s peace, that you take with you four +or five of the discreet and substantial men within<span class="pagenum"><a name="Page_101" id="Page_101">[Pg 101]</a></span> your office or +liberties where the games shall be put in practice, then and there to +foresee and do your endeavour to your best in that behalf, during the +continuance of the games or plays, which games are hereafter severally +mentioned; that is to say, the shooting with the standard, the shooting +with the broad arrow, the shooting at twelve score prick, the shooting at +the Turk, the leaping for men, the running for men, the wrestling, the +throwing of the sledge, and the pitching of the bar, with all such other +games as have at any time heretofore or now be licensed, used, or played. +Given the 26th day of April, in the eleventh year of the Queen’s Majesty’s +reign.”—[1569.]</p> + +<p>The Puritans were making their power felt early in the seventeenth +century, and doing their utmost to curtail Sunday amusements. The history +of the north of England supplies not a few facts bearing on this matter. +One illustration we may give you as an instance of many which might be +mentioned. Elias Micklethwaite filled the office of chief magistrate of +York, in the year 1615, and during his mayoralty, he attempted to enforce +a strict observance of the Sabbath. During the Sunday, he kept closed the +city gates,<span class="pagenum"><a name="Page_102" id="Page_102">[Pg 102]</a></span> and thus prevented the inhabitants from going into the +country for pleasure.</p> + +<p>Speaking of city gates, we are reminded of the fact that great precaution +used to be taken against the Scotch in the North of England. Many were the +battles between the men of England and Scotland. A Scotchman was not +formerly permitted to enter the city of York without a license from the +Lord Mayor, the Warden, or the Constable, on pain of imprisonment. In +1501, hammers were placed on each of the bars for Scotchmen to knock +before entering.</p> + +<p>To return to Sunday amusements, James I., in the year 1617, coming from +Scotland to London, passed through Lancashire, and was received with every +token of loyalty. He was entertained at Hoghton Tower in a manner +befitting a monarch. It is not without interest to state how the king and +his suite spent the Sunday at this stronghold on the 17th August, 1617. A +sermon was first preached by Bishop Morton; next, dinner was served, which +was of a substantial character. About four o’clock, a rush-bearing, +preceded by “piping,” was witnessed by the king. After the rustic +merriment, the company partook of supper, which was almost as<span class="pagenum"><a name="Page_103" id="Page_103">[Pg 103]</a></span> formidable +as the dinner. After supper, the king repaired to the garden, and a masque +of noblemen, knights, and gentlemen passed before him. Speeches were made, +and lastly, the night was concluded by “dancing the Huckler, Tom Bedlo, +and the cowp Justice of the Peace.” It is stated that Bishop Morton +condemned the profaneness of the company who had disturbed the service at +the church. During the king’s visit to the country, it is recorded that a +large number of the tradesmen, peasants, and servants, of the County +Palatine, presented a petition, praying that they might be permitted to +have the old out-door pastimes after the services at the church were over. +The king granted their request, and issued a proclamation from his palace, +at Greenwich, on May 24th, 1618, sanctioning various sports after divine +service on Sunday. It was meant only for Lancashire. The recreations named +are dancing, archery, leaping, vaulting, May games, Witsun-ales, +morris-dancers, and setting up of May-poles. The document, known as the +“Book of Sports,” gave considerable offence to the Puritans. Clergymen +were directed to read it in their churches.</p> + +<p>The question came forward under the next<span class="pagenum"><a name="Page_104" id="Page_104">[Pg 104]</a></span> king, Charles I., and on October + +18th, 1633, he ratified and published his father’s declaration. This +action, in many quarters, was most displeasing, and a number of the clergy +refused to read the order. One of the ministers was, in 1637, deprived and +excommunicated by the High Commission Court for not acceding to the +request. Six years later, namely, in 1643, the Lords and Commons ordered +the “Book of Sports” to be burned by the common hangman, at Cheapside and +other public places.</p> + +<p>We have now brought down our investigations to the days of the +Commonwealth. King Charles’s life closed in a tragic manner, at the hands +of the headsman, on a scaffold erected before one of the windows of the +Palace of Whitehall. Old times are changed, and old manners gone; a +stranger fills the Stuart throne. In our pity for unfortunate Charles, we +must not forget that English life under the Stuarts became demoralised, +the court setting a baneful example, which the people were not slow to +follow. Licentiousness and blasphemy were mistaken for signs of gentility, +and little regard was paid to virtue. Debauchery was general, and at the +festive seasons was carried to an alarming extent.<span class="pagenum"><a name="Page_105" id="Page_105">[Pg 105]</a></span> The Puritans, with all +their faults, and it must be admitted that their faults were many, had a +regard for sound Christian principles; and the prevailing lack of +reverence for virtue, morality, and piety, was most distasteful to them, +and caused them to try to put an end to the follies and vices of the age.</p> + +<p>Various Acts of Parliament were passed to check work and amusement on the +Lords Day. We get from the Puritans our present manner of observing +Sunday. The following are a few extracts from the “Directory of Public +Prayers, reading of the Holy Scriptures,” etc., which was adopted by the +Puritan Parliament in 1644. It is therein stated:</p> + +<p>“The Lord’s Day ought to be so remembered beforehand, as that all worldly +business of our ordinary callings may be so ordered, and so timely and +seasonably laid aside, as they may not be impediments to the due +sanctifying of the day when it comes.</p> + +<p>The whole day is to be celebrated as holy to the Lord, both in public and +in private, as being the Christian Sabbath, to which ends it is requisite +that there be a holy cessation or resting all the day, from all +unnecessary labour, and an abstaining<span class="pagenum"><a name="Page_106" id="Page_106">[Pg 106]</a></span> not only from all sports and +pastimes, but also from all worldly words and thoughts.</p> + +<p>That the diet on that day be so ordered as that neither servants be +unnecessarily detained from the public worship of God, nor any other +persons hindered from sanctifying that day.</p> + +<p>That there be private preparation of every person and family by prayer for +themselves, for God’s assistance of the minister, and for a blessing upon +the ministry, and by such other holy exercises as may further dispose them +to a more comfortable communion with God in his public ordinances.</p> + +<p>That all the people meet so timely for public worship that the whole +congregation may be present at the beginning, and with one heart solemnly +join together in all parts of the public worship, and not depart till +after the blessing.</p> + +<p>That what time is vacant, between or after the solemn meetings of the +congregation in public, be spent in reading, meditation, repetition of +services (especially by calling their families to an account of what they +have heard, and catechising of them), holy conferences, prayer for a +blessing upon the public ordinances, singing of Psalms, visiting the sick, +relieving the poor, and such like<span class="pagenum"><a name="Page_107" id="Page_107">[Pg 107]</a></span> duties of piety, charity, and mercy, +accounting the Sabbath a delight.”</p> + +<p>Earnest attempts were made to improve the morals of the people, but the +zeal of the Puritans was often not tempered with mercy, and frequently +displayed a want of common-sense. In America, the Puritans made some very +curious Sunday laws. Walking, riding, cooking, and many other natural +needs of life were forbidden. Sports and recreations were punished by a +fine of forty shillings and a public whipping. In New England, a mother +might not kiss her child on a Sunday. An English author, visiting America +in the year 1699, supplies interesting details anent Sunday laws at that +time. Says the traveller: “If you kiss a woman in public, though offered +as a courteous salutation, if any information is given to the select +members, both shall be whipped or fined.” As a slight compensation for the +severity of the regulation, he adds that the “good humoured lasses, to +make amends, will kiss the offender in a corner.” He adverts to the +captain of a ship, who, on his return from a long voyage, met his wife in +the street, and kissed her, and for the offence had to pay ten shillings. +Another Boston man was fined the same amount for<span class="pagenum"><a name="Page_108" id="Page_108">[Pg 108]</a></span> kissing his wife in his +own garden. The culprit refused to pay the money and had to endure twenty +lashes.</p> + +<p>Tobacco, in Virginia, took the place of money as a medium of exchange. A +person absenting himself from church was fined one pound of tobacco, and +for slandering a clergyman, eight hundred pounds. Ten pounds covered the +cost of a dinner, and eight pounds a gallon of strong ale, and innkeepers +were forbidden to charge more.</p> + +<p>An important Act was passed in the reign of Charles II., in the year 1676, +for the better observance of the Lord’s day. It prohibited travelling, the +pursuit of business, and all sales, except that of milk. Old church +records and other documents contain numerous references to Sunday +travelling, and, as an example, we may state that it appears, from the +books of St. James’s Church, Bristol, at a vestry meeting, held in 1679, +four persons were found guilty of walking “on foot to Bath on Lord’s day,” +and were each fined twenty shillings.</p> + +<p>In past ages, attending church was not a matter of choice, but one of +obligation. Several Acts of Parliament were made bearing on this subject. +Laws of Edward VI. and of Elizabeth provided<span class="pagenum"><a name="Page_109" id="Page_109">[Pg 109]</a></span> as follows: “That every +inhabitant of the realm or dominion shall diligently and faithfully, +having no lawful or reasonable excuse to be absent, endeavour themselves +to their parish church or chapel accustomed; or, upon reasonable let, to +some usual place where common prayer shall be used—on Sundays and holy +days—upon penalty of forfeiting, for every non-attendance, twelve pence, +to be levied by the Churchwardens to the use of the poor.” The enactments +regarding holy days were allowed to be disregarded. In the reign of James +I., the penalty of a shilling for not attending church on Sunday was +re-enforced. Sunday, only in respect of the attendance at church, is named +in the statutes of William and Mary and George III., by which exceptions +in favour of dissenters from the Church of England were made. Not a few +suits were commenced against persons for not attending church. An early +case is noted in the church book of St. James’s, Bristol. On July 6th, +1598, Henry Anstey, a resident in that parish, had, in answer to a +summons, to appear before the vestry for not attending the church. At +Kingston-on-Thames, we gather from the parish accounts that the local +authorities, in 1635, “Received from idle<span class="pagenum"><a name="Page_110" id="Page_110">[Pg 110]</a></span> persons, being from the church +on Sabbaths, 3s. 10d.” Some more recent cases are named by Professor Amos, +in his Treatise on Sir Matthew Hale’s “History of the Pleas of the Crown.” +In the year 1817, it is stated that, “at the Spring Assizes of Bedford, +Sir Montague Burgoyne was prosecuted for having been absent from church +for several months; when the case was defeated by proof of the defendant +being indisposed. And in the Report of the Prison Inspectors to the House +of Lords, in 1841, it appeared that, in 1830, ten persons were in prison +for recusancy in not attending their parish churches. A mother was +prosecuted by her own son. It is clear that, in many instances, personal +and not religious feeling gave rise to the actions.” The laws respecting +recusants were repealed in the year 1844.</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_111" id="Page_111">[Pg 111]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner2.jpg" alt="" /></div> +<p> </p> +<h2>The Easter Sepulchre.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_s.jpg" alt="S" /></span>everal of our old churches contain curious stone structures called Easter +Sepulchres. They are generally on the north side of the chancel, and +resemble, in design, a tomb. Before the Reformation, it was the practice +on the evening of Good Friday, to place the Crucifix and Host in these +sepulchres with much ceremony. Numerous candles were lighted, and watchers +stood by until the dawn of Easter Day. Then, with every sign of devotion, +the Crucifix and Host were once more removed to the altar, and the church +re-echoed with joyous praise.</p> + +<p>Concerning this ceremony, Cranmer says that it was done “In remembrance of +Christ’s sepulture, which was prophesied by Esaias to be glorious, and to +signify there was buried the pure and undefiled body of Christ, without +spot of sin,<span class="pagenum"><a name="Page_112" id="Page_112">[Pg 112]</a></span> which was never separated from the Godhead, and, therefore, +as David expressed it in the fifteenth Psalm, it could not see corruption, +nor death detain or hold Him, but, He should rise again, to our great hope +and comfort; and, therefore, the church adorns it with lights to express +the great joy they have of that glorious triumph over death, the devil, +and hell.”</p> + +<p>We have adverted to Easter Sepulchres of stone remaining at the present +time, but they were by no means the only description erected. The Rev. +Mackenzie E. C. Walcott, in his “Sacred Archæology,” names, as follow, +five sorts of sepulchres. The first, a chapel, as at Winchester; second, a +wall recess, usually in the north side of the chancel, as at Bottesford, +Lincolnshire, and Stanton St. John; third, a temporary structure, +sumptuously enriched, as at St. Mary, Redcliffe, Bristol; fourth, a tomb, +under which a founder, by special privilege, was buried; fifth, a vaulted +enclosure, as at Norwich, which, like a sepulchre at Northwold, has an +aperture for watching the light, without requiring the person so employed +to enter the choir.</p> + +<p>There was an imposing example at Seville, raised over the tomb of +Columbus. It was<span class="pagenum"><a name="Page_113" id="Page_113">[Pg 113]</a></span> constructed of wood, and was three storeys high, and +brilliantly lighted. According to an old poet:</p> + +<p class="poem">“With tapers all the people come, and at the barriars stay,<br /> +Where downe upon their knees they fall, and night and day they pray,<br /> +And violets and every kinde of flowers about the grave<br /> +They straw, and bring all their giftes and presents that they have.”</p> + +<p>We are told that in many places, the steps of the sepulchre were covered +with black cloth. Soldiers in armour, keeping guard, rendered the ceremony +impressive. A gentleman named Roger Martin, who lived at the time of the +Reformation, wrote an interesting account of the church of Melford, +Suffolk. The following particulars are drawn from his manuscript +respecting the Easter Sepulchre: “In the quire, there was a fair painted +frame of timber, to be set up about Maunday Thursday, with holes for a +number of fair tapers to stand in before the sepulchre, and to be lighted +in the service time. Sometimes, it was set overthwart the quire, before +the high altar, the sepulchre being alwaies placed, and finely garnished, +at the north end of high altar, between that and Mr. Clopton’s little +chapel there, in a vacant place of the wall, I think upon a tomb<span class="pagenum"><a name="Page_114" id="Page_114">[Pg 114]</a></span> of one +of his ancestors, the said frame with the tapers was set near to the steps +going up to the said altar.” The tomb referred to is that of John Clopton, +Esquire, of Kentwell Hall, who filled the office of Sheriff of the county +of Suffolk in the year 1451, and died in 1497. An inventory of church +goods belonging to Melford Church, under date of April 6th, 1541, has a +statement to the effect that “There was given to the church of Melford, +two stained cloths, whereof the one hangeth towards Mr. Martin’s ile, and +the other to be used about the sepulchre at Easter time.”</p> + +<p>In a curious work entitled “The Ancient Rites and Monuments of the +Monastical and Cathedral Church of Durham,” collected from out of ancient +manuscripts about the time of the suppression, and published by J. D. +(Davies), of Kidwelly, in 1672, there is an interesting account of a +custom enacted at Durham. The following account is supposed to have been +written in 1593, and, perhaps, by one who took part in the ceremonies, at +all events, the writer was conversant with them. “Within the Church of +Durham, upon Good Friday, there was a marvellous solemn service, in which +service time, after the Passion was sung, two of the ancient monks took a +goodly large<span class="pagenum"><a name="Page_115" id="Page_115">[Pg 115]</a></span> crucifix, all of gold, of the picture of our Saviour Christ, +nayled upon the cross.... The service being ended, the said two monks +carried the cross to the sepulchre with great reverence, which sepulchre +was set up in the morning on the north side of the quire, nigh the high +altar, before the service time, and they did lay it within the said +sepulchre with great devotion, with another picture of our Saviour Christ, +in whose Breast they did enclose, with great reverence, the most holy and +blessed Sacrament of the Altar, censing and praying unto it upon their +knees, a great space; and setting two lighted tapers before it, which did +burn till Easter Day in the morning, at which time it was taken forth.... +There was very solemn service betwixt three and four of the clock in the +morning, in honour of the Resurrection, where two of the eldest monks in +the quire came to the sepulchre, set up upon Good Fryday, after the +Passion, all covered with red velvet embroider’d with gold, and did then +cense it, either of the monks with a pair of silver censers, sitting on +their knees before the sepulchre. Then they, both rising, came to the +sepulchre, out of which, with great reverence, they took a marvellous +beautiful image of our Saviour, <span class="pagenum"><a name="Page_116" id="Page_116">[Pg 116]</a></span>representing the Resurrection, with a +cross in his hand, on the breast was enclosed, in most bright chrystal, +the holy Sacrament of the Altar, through which chrystal, the Blessed Host +was conspicious to the beholders. Then, after the elevation of the said +picture, carried by the said two monks, upon a fair velvet cushion, all +embroider’d, singing the anthems of <i>Christus Resurgens</i>, they brought it +to the high altar.” We gather from the preceding and other accounts, that +the sepulchre at Durham was a temporary erection, consisting of a wooden +framework, having silk hangings.</p> + +<p>As might be expected, much interesting information may be found in old +churchwardens’ accounts bearing on this theme. The records of St. Mary +Redcliffe Church, Bristol, contain the following entries:</p> + +<p>“Item—That Maister Canynge hath delivered, this 4th day of July, in the +year of Our Lord 1470, to Maister Nicholas Petters, vicar of St. Mary +Redcliffe, Moses Conterin, Philip Bartholomew, Procurators of St. Mary +Redcliffe aforesaid, a new sepulchre, well gilt with golde, and a civer +thereto.</p> + +<p>Item—An image of God Almighty rising out<span class="pagenum"><a name="Page_117" id="Page_117">[Pg 117]</a></span> of the same sepulchre, with all +the ordinance that longeth thereto; that is to say, a lathe made of +timber, and the ironwork thereto.</p> + +<p>Item—Thereto longeth Heaven, made of timber and stayned clothes.</p> + +<p> </p> +<div class="figcenter"><img src="images/img14.jpg" alt="" /></div> +<p class="caption">EASTER SEPULCHRE AT PATRINGTON.</p> +<p> </p> + +<p>Item—Hell, made of timber, and the ironwork thereto, with Divels to the +number of 13.</p> + +<p>Item—4 Knights, armed, keeping the sepulchre, with their weapons in their +hands; that is to say,<span class="pagenum"><a name="Page_118" id="Page_118">[Pg 118]</a></span> 2 axes and 2 spears, with 2 paves. [A pave was a +shield.]</p> + +<p>Item—4 payr of Angels wings for 4 Angels, made of timber, and well +painted.</p> + +<p>Item—The Fadre [<i>i.e.</i>, the Father], the Crowne and Visage, the ball with +a cross upon it, well gilt with fine gould.</p> + +<p>Item—The Holy Ghost coming out of Heaven into the sepulchre.</p> + +<p>Item—Longeth to the 4 Angels 4 Chevelures.”</p> + +<p>We cull from the accounts of St. Helen’s, Abingdon, Berkshire, some quaint +items as follows:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>“1557.</td><td>To the sexton for watching the sepulter two nights, 8d.</td></tr> +<tr><td align="right">1559.</td><td>Payde for making the sepulture, 10s.</td></tr> +<tr><td> </td><td>For peynting the same sepulture, 3s.</td></tr> +<tr><td> </td><td>For stones and other charges about it, 4s. 6d.</td></tr> +<tr><td> </td><td>To the sexten, for meat and drink and watching<br /><span style="margin-left: 2em;">the sepulture according to custom, 22d.”</span></td></tr></table> + +<p>In this case, of course, the sepulchre was merely a temporary erection. In +the churchwardens’ accounts of Waltham Abbey Church are the following +entries:</p> + +<p><span class="pagenum"><a name="Page_119" id="Page_119">[Pg 119]</a></span></p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>“1542.</td><td>Payde for watching the sepulchre, 4d.</td></tr> +<tr><td align="right">1544.</td><td>Payde for watching the sepulchre, 8d.”</td></tr></table> + +<p>Amongst the churches of this country where permanent Easter Sepulchres +still remain, are the following: Heckington, Navenby, Northwold, Holcombe, +Burnell, Southpool, Hawton, and Patrington. We give an illustration of the +interesting example at Patrington, East Yorkshire. Mr. Bloxham speaks of +it as probably the work of the earlier years of the fifteenth century. The +carvings are of freestone, and represent the watching of three soldiers, +beneath three ogee-shaped canopies. On their shields are heraldic designs. +The other figures represent our Saviour, emerging from the tomb, and two +angels are raising the lid of the coffin. This is certainly a very +interesting example, but perhaps not so fine as those of Navenby and +Heckington, Lincolnshire.</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_120" id="Page_120">[Pg 120]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner4.jpg" alt="" /></div> +<p> </p> +<h2>St. Paul’s Cross.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_d.jpg" alt="D" /></span>eath on the cross was regarded as the most degrading form of capital +punishment. The Romans executed on it only slaves and the lowest class of +malefactors. It was a cruel mode of punishment, as a person might linger +alive on it for days. It was customary to erect crosses without the gates +of towns, but in places largely frequented by the people. The name of the +criminal, and the nature of his offence, were inscribed on a tablet, for +the information of the public. The crucifixion of Christ on the cross, has +caused Christians to reverence it, and the sign of the cross to be +regarded as a holy sign.</p> + +<p> <span class="pagenum"><a name="Page_121" id="Page_121">[Pg 121]</a></span></p> +<div class="figcenter"><img src="images/img15.jpg" alt="" /></div> +<p class="caption">EYAM CROSS.</p> +<p> </p> + +<p>In bygone times, crosses of various kinds might be seen in England in +every direction. A writer says that they were as common in the olden days +as milestones are at the present time. The Island of Iona, it is +asserted, once possessed 360 crosses, but now only one is left, the famous +runic cross of St. Martin’s. Some interesting examples of runic crosses +still remain, and a good specimen may still be seen in the churchyard of +Eyam, Derbyshire. It is generally supposed to have been brought to the +churchyard from the adjacent moor. The cross is richly embellished with +symbolical devices on the arms, some figures are blowing trumpets, others +holding<span class="pagenum"><a name="Page_122" id="Page_122">[Pg 122]</a></span> crosses, and one holding a book. On one side of the shaft is a +carving of the Virgin and Child.</p> + +<p>A complete history of the cross cannot be attempted here. We must, in this +chapter, content ourselves with an account of the Preaching Cross of St. +Paul’s, London. Its history is linked with the religious and political +life of England. Preaching crosses were by no means uncommon in bygone +times, and the most famous was the one under notice. It is not known when +a pulpit cross was first erected at St. Paul’s, but it has been +ascertained that it was standing in 1241, and that most likely it existed +long prior to that period.</p> + +<p>The Mayor, in 1259, was commanded by Henry III., to compel all city youths +who had reached the age of fourteen and upwards, to take, at St. Paul’s +Cross, an oath of allegiance to him and his heirs.</p> + +<p>In 1382, the cross was thrown down by an earthquake. An effort was soon +made by the Bishop of London to rebuild the cross, and indulgences were +granted to those who contributed to the work. The Rev. W. Sparrow Simpson, +<span class="smcaplc">D.D., F.S.A.</span>, in his “Chapters in the History of Old St. Paul’s,” gives +the following literal translation of the<span class="pagenum"><a name="Page_123" id="Page_123">[Pg 123]</a></span> original document, which is +still preserved in the Cathedral record-room: “To the sons of our Holy +Mother, the Church, under whose notice, these present letters shall come, +William, by Divine permission, Archbishop of Canterbury, Primate of all +England, and Legate of the Apostolic See, wishes eternal health in the +Lord. We esteem it a service pleasant and acceptable to God, whensoever, +by the alluring gifts of indulgences, we stir up the minds of the faithful +to a greater readiness in contributing their gifts to such works as +concern the honour of the Divine Name. Since then, the High Cross in the +greater churchyard of the Church of London (where the Word of God is +habitually preached both to the clergy and laity, being a place very +public and well known), by strong winds and tempests of the air and +terrible earthquakes, hath become so frail and injured, that, unless some +means be quickly taken for its repair and restoration, it will fall +utterly into ruin; therefore, by the mercy of Almighty God, trusting in +the merits and prayers of the most Blessed Virgin Mary, His Mother, and of +the Blessed Apostles, Peter and Paul, and of all the Saints, We, by these +presents, mercifully grant in the Lord, to all the servants of Christ +throughout<span class="pagenum"><a name="Page_124" id="Page_124">[Pg 124]</a></span> our province of Canterbury, wheresoever living, truly +repenting and confessing their sins, who, for the restoration and repair +of the aforesaid Cross, shall give, bequeath, or in any manner assign, of +the goods committed to them, gifts of charity, Forty Days of Indulgence. +In testimony whereof, we have to this present letter affixed our seal. +Given in Manor of Fulham, in the diocese of London, on the 18th May, in +the year of our Lord one thousand, three hundred, and eighty-seven, and in +the sixth year of our translation.”</p> + +<p>This document was not confined to London and its neighbourhood, the +Bishops of Ely, Bath, Chester, Carlisle, Llandaff, and Bangor approved of +it, and assisted in its circulation in their dioceses. Bishop Kempe, who +held the see of London, appears to have been active in this movement. The +amount realised by means of the indulgences is not known, but sufficient +was collected to enable the Bishop of London to rebuild the cross.</p> + +<p>Penitents, under ecclesiastical censure, came here to perform public +penance; and perhaps the most familiar name of those who came is Jane +Shore. It was in the year 1483 that she did public penance. She was one of +the<span class="pagenum"><a name="Page_125" id="Page_125">[Pg 125]</a></span> mistresses of Edward IV., who died in 1483, and, within two months of +his death, she was tried by Richard III. for sorcery and witchcraft, but +he failed in proving his charges. He took property from her equal to about +£20,000 of the present time. His next step was to bring her before the +Ecclesiastical Courts and have her tried for incontinence. It was for this +crime that she had to do penance in the streets of London. She proceeded +from the Bishop’s Palace, clothed in a white sheet, and carrying in her +hand a wax taper, and before her was carried a cross. We are told by Rowe:</p> + +<p class="poem">“Submissive, sad, and lowly was her look,<br /> +A burning taper in her hand she bore,<br /> +And on her shoulders, carelessly confus’d<br /> +With loose neglect, her lovely tresses hung,<br /> +Upon her cheeks a faintish flush was spread,<br /> +Feeble she seem’d, and sorely smit with pain,<br /> +While barefoot as she trod the flinty pavement,<br /> +Her footsteps all along were mark’d with blood.<br /> +Yet silent still she pass’d, and unrepining,<br /> +Her streaming eyes bent ever on the earth,<br /> +Except when, in some bitter pang of sorrow,<br /> +To Heaven she seem’d in fervent zeal to raise<br /> +And beg that mercy man denied her here.”</p> + +<p>It was on June 19th, 1483, that Dr. Ralph Shaw, brother of the Lord Mayor, +preached a<span class="pagenum"><a name="Page_126" id="Page_126">[Pg 126]</a></span> famous sermon at the cross. Richard, Duke of Gloucester, +intended seizing the crown. Dr. Shaw was directed to make the purpose +known in his sermon, and, accordingly, took for his text the fourth +chapter of the Book of Wisdom: “Bastard slips shall not take root.” He +tried to prove the illegitimacy of Edward V. and his brother, saying that +when Edward IV. married their mother, Elizabeth Woodville, he was already +the husband of Lady Eleanor Boteler, of Sudeley. Next, he expressed a +doubt if Edward was in reality the son of Richard, Duke of York, and +entitled to the crown of England. He made a strong point of the fact that +no likeness existed between him and his reputed father. Continuing his +sermon, he observed that “my Lord Protector, that very noble prince, the +pattern of all heroic deeds, represented the very face and mind of the +great Duke, his father; he is the perfect image of his father; his +features are the same, and the very express likeness of that noble Duke.” +Sir Thomas More says that it had been arranged that, when the words had +been spoken, the Protector should have come amongst the assembly, “to the +end that these words, reciting with his presence, might have been taken by +the hearers<span class="pagenum"><a name="Page_127" id="Page_127">[Pg 127]</a></span> as though the Holy Ghost had put them in the preacher’s +mouth, and should have moved the people even then to cry, ‘King Richard! +King Richard!’ that it might have been after said that he was specially +chosen by God, and in a manner by miracle. But the device failed, either +by the Protector’s negligence, or the preacher’s overmuch diligence.” +There is not any evidence that the device was contemplated. It is +suggested that the sermon is not correctly reported, and it is believed +that Richard would not have submitted to any aspersion on the chastity of +his mother.</p> + +<p>William Tyndale’s translation of the Bible was publicly burned in front of +the cross in the year 1527. “Cardinal Wolsey,” writes W. H. Davenport +Adams, in his “Book about London,” “sat enthroned in the midst of bishops, +mitred abbots, and princes, and attended by a large concourse of chaplains +and spiritual doctors. Opposite, on a platform, knelt six heretics, +clothed in penitential garb—one holding a lighted taper of five pounds +weight, the others carrying symbolic faggots, signifying the fate they had +deserved, though, this time, mercifully allowed to escape it. After they +had made confession of their errors, and begged pardon of God and the<span class="pagenum"><a name="Page_128" id="Page_128">[Pg 128]</a></span> +Holy Catholic Church, Bishop Fisher preached a sermon. The penitents were +then conducted to a great fire which had been kindled in front of the +north door of the cathedral, and led round it thrice, casting in their +faggots as they went.” The ceremony concluded by Testaments and tracts +being cast into the blazing fire.</p> + +<p>Shortly after Mary had occupied the throne, a serious riot occurred at the +cross. On Sunday, August 13th, 1553, Bourne, the Queen’s chaplain, +preached to a large gathering of refugees and English fanatics. In the +course of his sermon, he prayed for the souls of the departed, praised +Bonner, and spoke in an uncharitable manner of Ridley. He was assailed +with cries of “Papist, Papist! Tear him down!” A dagger was thrown at him, +but, striking one of the side-posts of the cross, massed him. Men drew +their swords, and had not leading Protestants interfered, doubtless Bourne +would have lost his life, and those who supported him would have suffered. +Fox, in his “Acts and Monuments,” relates how Master Bradford came into +the pulpit, and “spoke so mildly, christianly, and effectously that, with +few words, he appeased all; and afterward he and Master Rogers conducted +the preacher betwixt<span class="pagenum"><a name="Page_129" id="Page_129">[Pg 129]</a></span> them from the pulpit to the grammar school door, +where they left him safe.” Shortly afterwards, the two men who had +intervened were cast into prison, and finally suffered death at the fires +of Smithfield.</p> + +<p>Determined efforts were made to proclaim the doctrines of the Roman +Catholic Church, and on the following Sunday, Mr. Thomas Watson, an +earnest preacher, gave a stirring sermon. He was guarded with 200 +soldiers, “with their halberdes.” Amongst those who listened to him, are +named the Marquis of Winchester, the Earl of Bedford, the Earl of +Pembroke, and the Lord Rich. Watson, some time previously, had been set in +the stocks at Canterbury, by the orders of Cranmer. The time was near at +hand when the teachings of the Roman Church were “heard without protest, +if not with approval.” The Catholics took decided measures to close the +mouths of those who did not agree with them.</p> + +<p>Mary died. In her stead, Elizabeth occupied the throne, and a change came +over the scene. The new Queen dearly loved pomp. On one occasion, she went +to hear one of the Reformers preach at St. Paul’s, and in her train were a +large number of lords and ladies, 1000 soldiers, ten<span class="pagenum"><a name="Page_130" id="Page_130">[Pg 130]</a></span> great cannons, +hundreds of drums and trumpets, a party of morris-dancers, and two white +bears. On Ash Wednesday, 1565, Dean Nowell preached. Queen Elizabeth was +present, and a very large number of the inhabitants of London, doubtless +being more anxious to see their Queen than listen to the preacher. The +Dean had not proceeded far with his sermon when he came to the subject of +images, which, we are told, “he handled roughly.” The Queen cried out: +“Leave them alone.” He did not hear her, and continued his invectives. +Raising her voice, she said: “To your text, Mr. Dean! to your text! Leave +that, we have heard enough of that! To your subject!” The Dean stammered a +few more incoherent words, and was obliged to give up any further attempts +to continue his sermon. The Queen left the place in a rage, and the +Protestant part of the congregation, we are told, were moved to tears.</p> + +<p>The most able preachers of the day, including Latimer, Cranmer, and other +great men, delivered sermons at St. Paul’s Cross, and it was recognised as +the seat of pulpit eloquence. Sermons were lightly esteemed unless +preached here. The preachers were lodged at the<span class="pagenum"><a name="Page_131" id="Page_131">[Pg 131]</a></span> Shunamite House for two +days before and for one day after their sermon, and suitable diet provided +for them. Soon after Richard Hooker had taken his degree (1581), he was +invited to preach at the cross. He arrived in London wet and weary, and +ill with a severe cold. He was carefully tended and cured by Mrs. +Churchman, who had charge of the Shunamite House. Her consideration did +not end with her nursing. She persuaded Hooker that he was “a man of +tender constitution,” and that it would be his wisest course to have a +wife who would nurse him. Not only would a wife prolong his life, but +would make him more comfortable. Mrs. Churchman suggested her own daughter +as a desirable wife. Hooker had not courage to refuse the proposal, and in +due course they were married. The union was in every respect unsuitable. +She is described as being without beauty and portion, and, worse still, +she was of a shrewish temper.</p> + +<p>The Dean of St. Paul’s, in 1588, gave public notice at the cross of the +defeat of the “Invincible Armada.” Important local, as well as national, +events were made known here. It was here and in similar places, says a +recent writer, “Londoners must have first heard of the triumphs at Cressy<span class="pagenum"><a name="Page_132" id="Page_132">[Pg 132]</a></span> +and Poictiers—of their glorious Black Prince and his captive, King John; +as in a latter age of the victory at Agincourt.” Public announcements in +past ages were very important when few could read.</p> + +<p>We read, in an old record, that on the birthday of Queen Elizabeth, on the +17th November, 1595, “the Pulpit Cross, in St. Paul’s Church-yard, was new +repaired, painted, and partly enclosed with a wall of brick. Doctor +Fletcher, Bishop of London, preached there in praise of the Queen, and +prayed for her Majesty, before the Lord Mayor, Aldermen, and Citizens, in +their best liveries. Which sermon being ended, upon the church-leades the +trumpets sounded, the cornets winded, and the quiristers sung an antheme. +On the steeple many lights were burned, the Tower shot off her ordnance, +the bels were rung, bonefires made, etc.”</p> + +<p>The next event we notice at the cross, is in the reign of the first king +of the ill-fated house of Stuart. For some years Henry Farley had, with +pen and picture, done much to rouse an interest in St. Paul’s Cathedral, +which, for over half a century, had been in a dilapidated condition, the +chief cause being the result of a fire in 1561.<span class="pagenum"><a name="Page_133" id="Page_133">[Pg 133]</a></span> In addition to trying to +get bills introduced into Parliament, publishing pamphlets, he had, in +1616, pictures painted. One painting represented a procession of great +personages; another, the said personages seated at a sermon at St. Paul’s +Cross. We reproduce a picture of his painting of the cross. In the +gallery, placed against the choir of the church, are seated the King, +Queen, Prince of Wales, the Lord Mayor, and other notable men and women, +and a large gathering of citizens is seated in front of the cross. The +dog-whipper is busy driving away a dog. The outcome of Farley’s zeal, was +the visit of James I., with his family and court, to hear a sermon here, +on Midlent Sunday, in 1620. The gathering would be similar to the one +represented in the picture drawn four years previously. The preacher was +Dr. John King, called by James “The King of Preachers.” He selected for +his text, Psalm cii. 13, 14. “Thou wilt arise, and have mercy upon Zion; +for the appointed time is come; for Thy servants delight in the stones +thereof, and have pity on the dust thereof.” It will, perhaps, not be +without interest to give a few quotations from Dr. King’s sermon, as a +specimen of the extravagant figures of speech which prevailed at this +period, and came down to the days of William III. “I am now,” said Dr. +King, “to speak unto you of litterall and artificial Zion—a temple +without life, yet of a sicklie and crazie constitution, sicke of age +itselfe, and with many aches in her joynts, together with a lingering +consumption that hath long been in her bowels,<span class="pagenum"><a name="Page_134" id="Page_134">[Pg 134]</a></span> the timber in the beames +whereof cryeth, ‘I perish,’ and the stone on the walles answereth no less, +and part is already moultered away to stone, part to dust, and (that which +is more), symbolizing with the other Zion, not only when fates and +casualties, but in the very retinues and revolutions of these fates. After +her building (600 years after Christ), salted with fire, sacrificed to the +anger of God, and being raised, Phœnix, out of the ashes, betwixt 400 +and 500 more (two in a thousand years), touched by an invisible hand, with +a coal from the altar of heaven, that was never blowne, which wholly +consumed the crest and vertical point, the top and top-gallant, and so +scorched the rest, that ever since it hath remained valetudinary and +infirm, rather peced out with an ordinary kind of physic, than restored to +a sound plight.” In conclusion, he said, “Set it as seale upon your +hearts, that your king has come unto you. Such comings are not often; +Queen Elizabeth once, and now your sovereign once. Would it be believed, +that a king should come from his court to this cross, where princes seldom +or never come, and that ceremony to be in state, with a kinde of sacred +pompe and procession, accompanied with all the fair flowers of his field,<span class="pagenum"><a name="Page_135" id="Page_135">[Pg 135]</a></span> +and the fairest rose of his garden, to make requests to his subjects, not +for his private, but for the public; not for himselfe, but for God; not +out of reason, state policy, but of religion and piety; no lesse fruit of +honour and favour with God and man accruing thereby to his people, than to +his sacred Majesty. You see it, value and prize it.” James I. and others +gave liberal donations towards the restoration fund, but it was not until +the reign of Charles I. that any real progress was made. The king and +Archbishop Laud were most active in carrying out the much-required work.</p> + +<p> <span class="pagenum"><a name="Page_136" id="Page_136">[Pg 136]</a></span></p> +<div class="figcenter"><img src="images/img16.jpg" alt="" /></div> +<p class="caption">THE PREACHING CROSS, ST. PAUL’S.</p> +<p> </p> + +<p>The story of St. Paul’s Cross, and the interest that gathers round it, +must here close. The Civil War is about to cast a gloom over the land, and +bring misery to gentle and simple. The exact year the cross was pulled +down is a disputed point, but most likely about 1643.</p> + +<p>Carlyle, in his “Letters and Speeches of Cromwell,” has the following +striking passage: “Paul’s Cross was a kind of stone tent, with leaden +roof, at the N.E. corner of Paul’s Cathedral, where sermons were still, +and had long been, preached in the open air; crowded devout congregations +gathering there, with forms to sit<span class="pagenum"><a name="Page_137" id="Page_137">[Pg 137]</a></span> on, if you came early. Queen Elizabeth +used to ‘tune her pulpits,’ she said, when there was any great thing on +hand; as Governing Persons now strive to tune the Morning Newspapers. +Paul’s Cross, a kind of <i>Times Newspaper</i>, but edited partly by Heaven +itself, was then a most important entity.”</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_138" id="Page_138">[Pg 138]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner1.jpg" alt="" /></div> +<p> </p> +<h2>Cheapside Cross.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_a.jpg" alt="A" /></span>mong the memorial crosses of Europe, those of Queen Eleanor are the most +elegant and historically interesting. Edward I. was blessed with a devoted +wife, who accompanied him in his expeditions and wars. He took part in the +last of the Crusades, and was, by an assassin, wounded by a poisoned +dagger. His wife, it is said, saved his life by sucking the venom from the +wound. The English people greatly loved her; she was ever ready to comfort +those in trouble, and redress wrongs. She was married in 1254, in her +fifteenth year, and died at Harby or Hardeby, Nottinghamshire, on November +20th, 1290, when on her way to join the king in Scotland. She appears to +have been ill for some time, and, on October 18th, six weeks before her +death, a mark (13s. 4d.) was paid to Henry of Montpellier for syrups and<span class="pagenum"><a name="Page_139" id="Page_139">[Pg 139]</a></span> +other medicines for the queen’s use. Leopardo, her own physician, was in +attendance. The king deeply mourned her loss, and had her remains conveyed +to Westminster Abbey for interment. An elegant cross was erected at every +place where the funeral procession rested. Fifteen of these crosses have +been traced. The details of the queen’s death and burial are +hotly-contested historical problems, and no two historians agree in their +statements. Of the crosses erected by Edward, only three remain, those at +Northampton, Gedington, and Waltham Cross. A picture of the Northampton +Cross, as it appears to-day, enables us to realise how elegant it must +have been when newly erected, and before time’s defacing touch and man’s +mischief had robbed it of much of its beauty.</p> + +<p>The idea of the Eleanor Crosses was not a new one, it was, as is stated by +Rimmer, in his “Ancient Stone Crosses of England,” “an extension of the +lich-gate system, for a corpse always rested under a ‘lich.’” At the +churchyard gates in some places, notably in Cornwall, are large +lich-stones, on which to rest the coffin while the funeral procession is +waiting for the officiating minister. At St. Winnow, Cornwall, an example<span class="pagenum"><a name="Page_140" id="Page_140">[Pg 140]</a></span> +may be seen. In some parts of the country, as at Lustleigh, Devonshire, +there are resting stones for the coffin on its way to the burial ground, +some distance from the church. The coverings over the lich-gates are +usually of wood, but sometimes they are of stone, as at Birstal, near +Leeds. At Barking, Essex, are chambers over the lich-gate, and one was +formerly known as the Chapel of the Holy Rood. In other parts of the +country are examples of chambers over the lich-gate. A great many of the +kings of France were buried at the Abbey of St. Denis, and on the road +leading to it from Paris, crosses were erected at almost every few hundred +yards. The Revolution swept away the monuments.</p> + +<p>The cross at Cheape was an Eleanor Cross, and erected shortly after the +death of the queen. It is generally believed that this cross was one of +the finest of its class, but no reliable description has come down to us. +Master Michael, a mason of Canterbury, was its builder.</p> + +<p>In 1441, the rebuilding of this cross, in combination with a drinking +fountain, was commenced, and was hardly completed in 1486. Timber and lead +were largely used in the second erection, which was frequently regilded. +It<span class="pagenum"><a name="Page_141" id="Page_141">[Pg 141]</a></span> appears to have attained its greatest beauty in the reign of Edward +VI. At his accession to the throne, it underwent considerable alterations +and improvements.</p> + +<p> </p> +<div class="figcenter"><img src="images/img17.jpg" alt="" /></div> +<p class="caption">NORTHAMPTON CROSS.</p> +<p> </p> + +<p><span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span>A painting of the period, shewing the procession of Edward VI. to his +Coronation, gives us a good idea of the cross as it appeared in 1547. It +may be briefly described as stately and graceful. There are three +octangular compartments, and each is supported by eight slender columns. +Its height is calculated at about thirty-six feet; the first storey being +about twenty feet, the second, ten, and the third, six. Amongst the +statues which ornamented the structure may be mentioned, in the first +niche, most likely, a contemporaneous pope, round the base of the second +were four apostles, and above them was placed the Virgin, with the infant +Jesus in her arms. Four standing figures filled the top niche, and a +cross, surmounted with the emblematic dove, completed the ornamentation, +which was extremely rich.</p> + +<p>It long remained a pride of the city, but as time ran its course changes +of sentiment came about. Towards the close of Elizabeth’s reign, it was +denounced as a relic of Popish superstition.<span class="pagenum"><a name="Page_143" id="Page_143">[Pg 143]</a></span> On the night of the 21st +June, 1581, an attack was made by some fanatics on the monument, and much +of the carving mutilated. “The Virgin,” says an old writer, “was robbed of +her son, and her arms broken, by which she staid him on her knees; her +whole body was haled by ropes, and left ready to fall.” Although a reward +was offered by the queen, the offenders were not discovered. Fourteen +years later, the effigy of the Virgin was repaired, and “a newe sonne, +misshapen (as borne out of time), all naked, was laide in her armes, the +other images continuing broken as before.”</p> + +<p>Next, an attempt was made to remove the woodwork, and in place of the +crucifix erect a pyramid. A figure of the goddess Diana replaced the +Virgin. Diana was represented for the most part naked, “and water, +conveyed from the Thames, filtering through her naked breasts, but +oftentimes dryed up.” Elizabeth expressed her displeasure at the +operations of the fanatics, and gave directions for a plain gilt cross to +be placed on the summit of the monument, saying such a simple symbol of +the faith of the country ought not to cause scandal. The Virgin was again +restored, but, in less than a fortnight, the figure was mutilated, and the +child taken away.</p> + +<p><span class="pagenum"><a name="Page_144" id="Page_144">[Pg 144]</a></span>In 1600, the cross was rebuilt, and the question of restoring the crucifix +gave rise to considerable discussion. The matter was referred to the +authorities of the Universities. All sanctioned it except Dr. Abbot, +afterwards Archbishop of Canterbury, but there was not to be a dove. In a +sermon of the period, the following passage occurs: “Oh! this cross is one +of the jewels of the harlot of Rome, and is left and kept here as a +love-token, and gives them hope that they shall enjoy it and us again.” +The new cross, which was protected by strong iron railings, was much +inferior to the preceding one. In style, it was half Grecian and half +Gothic. Images of a superstitious character were superseded by those of +apostles, kings, and, prelates, and of the original cross only the +crucifix was retained. For many years, it remained without giving rise to +any contention. The Puritanical zeal increased in course of time, and on +the night of January 24th, 1641, it again suffered at the hands of the +fanatics.</p> + +<p> <span class="pagenum"><a name="Page_145" id="Page_145">[Pg 145]</a></span></p> +<div class="figcenter"><img src="images/img18.jpg" alt="" /></div> +<p class="caption">PURITANS DESTROYING CHEAPSIDE CROSS.</p> +<p> </p> + +<p>At this time, commenced a literary warfare, in the form of pamphlets, +respecting the cross. These were followed by its destruction. Robert +Harlow was deputed by Parliament to carry out the work. He went to the +cross with a troop of horse and two companies of foot soldiers. How +completely he executed his orders may be gathered from the official +account. It states: “On the 2nd of May, 1643, the cross in Cheapside was +pulled down. At the fall of the top cross, drums beat, trumpets blew, and +multitudes of caps were thrown in the air, and a great shout of people +with joy. The 2nd of May, the almanack says, was the invention of the +cross, and the same day, at night, were the leaden popes burnt [they were +not popes, but eminent English prelates] in the place<span class="pagenum"><a name="Page_146" id="Page_146">[Pg 146]</a></span> where it stood, +with ringing of bells and a great acclamation, and no hurt at all done in +these actions.”</p> + +<p>The author of “The Old City” (London, 1865), a work to which we have been +indebted for some of the particulars included in this paper, adverts to a +curious tract published on the day the cross was destroyed. It bears the +following title: “The Downfall of Dagon; or, the taking down of Cheapside +Crosse; wherein is contained these principalls: 1. The crosse sicke at +heart. 2. His death and funerall. 3. His will, legacies, inventory, and +epitaph. 4. Why it was removed. 5. The money it will bring. 6. Noteworthy, +that it was cast down on that day when it was first invented and set up.” +An extract or two from this publication can hardly fail to interest the +reader. “I am called the ‘Citie Idoll,’” says the tract, “the Brownists +spit at me, and throw stones at me; the Famalists hide their eyes with +their fingers; the Anabaptists wish me knockt in pieces, as I am to be +this day; the sisters of the fraternity will not come near me, but go by +Watling Street, and come in again by Soaper Lane, to buy provisions of the +market folks.... I feele the pangs of death, and shall<span class="pagenum"><a name="Page_147" id="Page_147">[Pg 147]</a></span> never see the end +of the merry month of May; my breath stops—my life is gone; I feel myself +a-dying downards.” The bequests embrace the following: “I give my iron +work to those which make good swords at Hounslow, for I am Spanish iron +and steele to the backe. I give my body and stones to those masons that +cannot telle how to frame the like againe, to keep by theme for a +patterne, for in time there will be more crosses in London than ever there +was yet.” The epitaph is as follows:</p> + +<p class="poem">“I looke for no praise when I am dead,<br /> +For, going the right way, I never did tread.<br /> +I was harde as an Alderman’s doore,<br /> +That’s shut and stony-hearted to the poore.<br /> +I never gave almes, nor did anything<br /> +Was good, nor e’er said, ‘God save the King.’<br /> +I stood like a stock that was made of wood,<br /> +And yet the people would not say I was good,<br /> +And, if I tell them plaine, they’re like to mee—<br /> +Like stone to all goodnesse. But now, reader, see<br /> +Me in the dust; for crosses must not stand,<br /> +There is too much crosse tricks within the land;<br /> +And, having so done never any good,<br /> +I leave my prayse for to be understood;<br /> +For many women, after this my losse,<br /> +Will remember me, and still will be crosse—<br /> +Crosse tricks, crosse ways, and crosse vanities.<br /> +Believe the crosse speaks truth, for here he lyes.”</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_148" id="Page_148">[Pg 148]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner3.jpg" alt="" /></div> +<p> </p> +<h2>The Biddenden Maids Charity.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_f.jpg" alt="F" /></span>or several centuries, the strange story of the Biddenden Maids, was told +by sire to son, and, in course of time, was made the subject of a +broadside, which has become rare, and is much prized by collectors of +historical curiosities.</p> + +<p>The tale is to the effect that, in the year of our Lord, 1100, at the +village of Biddenden, in the county of Kent, were born Eliza and Mary +Chulkhurst, commonly called “The Biddenden Maids.” It is asserted that the +sisters were joined together by the hips and shoulders.</p> + +<p>There is not a record of any attempt being made to separate the couple, +and they grew up together. When they had attained the age of thirty-four +years, one of the sisters was taken ill, and shortly afterwards died. The +surviving one was entreated to submit to a surgical operation being +performed, <span class="pagenum"><a name="Page_149" id="Page_149">[Pg 149]</a></span>and have her body separated from that of her deceased sister, +but she firmly refused. She was prepared to die. “As we came together,” +she said, “we will also go together.” Her life closed about six hours +after that of her sister.</p> + +<p> </p> +<div class="figcenter"><img src="images/img19.jpg" alt="" /></div> +<p class="caption">BIDDENDEN CAKE.</p> +<p> </p> + +<p>The claims of the poor were not overlooked. The sisters, in their will, +bequeathed to the<span class="pagenum"><a name="Page_150" id="Page_150">[Pg 150]</a></span> churchwardens of the parish of Biddenden, a piece of +land which is known as “Bread and Cheese Land.”</p> + +<p>The rent of it realises a considerable sum of money, which is largely +distributed to the poor of the place in bread and cheese.</p> + +<p>The memory of the wonderful women is maintained by the distribution, on +Easter Sunday, of about a thousand small cakes made of flour and water, +and having impressed upon them rude representations of the Maids.</p> + +<p>Hone, in his “Every Day Book,” gives a picture of the cake he received in +1826, which we reproduce. It is the exact size of the one sent to him. +Since Hone’s time a new stamp or mould has been made, and the old style of +representing the Maids has not been followed in every detail. In the cut +we give, it will be noticed no legs appear, now they are represented on +the cakes.</p> + +<p>In addition to the small cakes presented to strangers as well as +villagers, every resident in the parish is entitled to a threepenny loaf +and three quarters of a pound of cheese. The charity was formerly +delivered at the tower door of the church, but since some alterations have +been<span class="pagenum"><a name="Page_151" id="Page_151">[Pg 151]</a></span> made in the building, the distribution takes place at the old +workhouse. The congregation, on Easter Sunday afternoon, after which +service the cakes are given, is always very large, many persons coming +from the surrounding villages.</p> + +<p>Halsted, the historian of Kent, discredits the traditional origin of the +old custom. A similar story is related of two females, whose figures +appear on the pavement of Norton St. Philip’s Church, Somersetshire.</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_152" id="Page_152">[Pg 152]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner2.jpg" alt="" /></div> +<p> </p> +<h2>Plagues and Pestilences.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_t.jpg" alt="T" /></span>he graphic pages of Daniel Defoe have made the reader familiar with the +terrible story of the Great Plague of London, which began in December, +1664, and carried off 68,596 persons, some say even a larger number. To +give a detailed account of that visitation would be to relate an oft-told +tale. Some important facts, not generally known, respecting old-time +plagues and pestilences may be gleaned from parish registers and +churchwardens’ accounts, and it is from such records that we propose +mainly to draw materials for this chapter.</p> + +<p>When a town was infected with the plague, business was suspended, and the +inhabitants isolated from the neighbouring places. If a person desired to +travel at large, he made application to the Mayor or Chief Magistrate, +and<span class="pagenum"><a name="Page_153" id="Page_153">[Pg 153]</a></span> obtained a certificate to the effect that he was not suspected of the +plague.</p> + +<p>In many towns, great wisdom was displayed by erecting huts on breezy moors +and other places away from the busy haunts of men, for the reception of +the plague-stricken persons, and to which they were removed. The inmates +of a house were not suffered to leave the homes from whence the patients +had been removed. An order passed in London, in 1570, states: “Howses, +having some sicke, though none die, or from whence some sicke have been +removed, are infected houses, and such are to be shutt upp for a moneth. +The whole family to tarrie xxviii daies.” Round the houses, watch and ward +were constantly kept to prevent egress. Certain boundaries were defined, +and these could not be passed. The watchers provided the inmates of the +houses with food, etc., and took messages to their friends. In the +churchwardens’ accounts of St. Mary, Woolchurch, Haw, is an entry:—</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>“1607-8. Paid a warder for warding Mr. Clarke’s house, being infected, ordered by the Mayor</td> + <td><span class="spacer"> </span></td> + <td>4 0.”</td></tr></table> + +<p>On the door of the infected house was the sign of a cross, in a flaming +red colour, with the pathetic<span class="pagenum"><a name="Page_154" id="Page_154">[Pg 154]</a></span> prayer, “Lord, have mercy on us.” In old +churchwardens’ accounts, many items like the following, drawn from the +accounts of St. Mary, Woolnoth, London, might be quoted:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>“1593-4.</td><td>Item for setting a crosse upon one Allen’s doore in the sicknesse time</td> + <td><span class="spacer"> </span></td> + <td>ijd.</td></tr> +<tr><td> </td><td>Item paid for setting two red crosses upon Anthony Sound his dore</td> + <td> </td> + <td>iiijd.”</td></tr></table> + +<p>These crosses were about a foot in length. More than one student of the +past has suggested that the practice of marking the doors of infected +houses with red crosses arose from the injunction given to Moses at the +institution of the passover. The crosses served the important purpose for +which they were intended, namely, to caution folk against going to +infected houses.</p> + +<p>Queen Elizabeth, in 1563, commanded that the inmates of a house which had +been visited by the plague should not go to church for a month.</p> + +<p>Orders were given that any dogs found in the streets were to be killed. An +order, bearing on this matter, made in May, 1583, at Winchester, may be +reproduced: “That if any house wtn this cytie shall happen to be infected +with the Plague, that thene evye persone to keepe within<span class="pagenum"><a name="Page_155" id="Page_155">[Pg 155]</a></span> his or her house +every his or her dogg, and not to suffer them to goo at large: And if any +dogg be then founde abroad at large, it shall be lawful for the Beadle or +any other person to kill the same dogg: and that any Owner of such Dogg +going at large shall lose 6s.” It was believed that dogs conveyed +contagion from infected houses. A passage in Homer’s “Iliad” has a +reference to man obtaining infection from an animal. It relates to the +great pestilence that prevailed in the Grecian army:</p> + +<p class="poem">“On mules and beasts the infection first began,<br /> +At last, its vengeful arrows fix’d in man;<br /> +Apollo’s wrath the dire disorder spread,<br /> +And heap’d the camp with mountains of the dead.<br /> +For nine long nights throughout the dusky air,<br /> +The funeral torches shed a dismal glare.”</p> + +<p>Many remedies were tried to stay the progress of plagues. The ringing of +church bells was among the number. “Great ringing of bells in populous +cities,” says Bacon, in his “Natural History,” “disperseth pestilent air, +which may be from the concussion of the air, and not from the sound.” +Music, in the Middle Ages, was believed to have a healing power. Large +fires were lighted in houses and streets as preventatives. It is not +unlikely that the practice may be derived from<span class="pagenum"><a name="Page_156" id="Page_156">[Pg 156]</a></span> the fact that, in 1347, +during the time of the plague raging at Avignon, Pope Clement VI. caused +great fires to be kept in his palace, day and night, and by this means +believed he had kept the pestilence from his household. In 1563, we learn +from Stow that a commandment came from Queen Elizabeth that “every man in +every street and lane should make a bonefire three times a week, in order +to the ceasing of the plague, if it so pleased God, and so to continue +these fires everywhere, Mondays, Wednesdays, and Fridays.”</p> + +<p>It is asserted in Rome, in <span class="smcaplc">A.D.</span> 195, that for some time, 5,000 persons +died daily of a fearful plague. The physicians were unable to check its +deadly course. It lasted for three years. The doctors of the day urged +upon the people to fill their noses and ears with sweet smelling ointments +to prevent contagion. We learn from Defoe’s “Journal of the Plague Year, +1665,” how largely perfumes, aromatics, and essences, were employed to +escape contagion at that time. Says Defoe, if you went into a church where +any number of people were present, “there would be such a mixture of +smells at the entrance, that it was much more strong, though, perhaps, not +so wholesome, than if you were going into an<span class="pagenum"><a name="Page_157" id="Page_157">[Pg 157]</a></span> apothecary’s or druggist’s +shop. In a word, the whole church was like a smelling bottle; in one +corner, it was all perfumes; in another, aromatics, balsamics, and a +variety of drugs and herbs; in another, salts and spirits; as every one +was furnished for their own preservation.” He further says: “The poorer +people, who only set open their windows night and day, burnt brimstone, +pitch, and gunpowder, and such things in their rooms, did as well as the +best.”</p> + +<p>The annals of many of the northern English towns contain numerous sad +references to plagues. Newcastle-upon-Tyne, for example, suffered much. +The churchwardens’ accounts of St. Nicholas contain records of payments +which bear on this subject. We find, for instance, the following item:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>“1699. By cash paid for a tarr barrell to burn in ye church</td> + <td><span class="spacer"> </span></td> + <td>0 8.”</td></tr></table> + +<p>Fires were made in churches in movable pans. A year later, we read:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>“1700. For hearbs for rubing ye pewes</td> + <td><span class="spacer"> </span></td> + <td>1 0.”</td></tr></table> + +<p>In courts of justice, might be seen large nosegays, not for ornament, but +as preservatives against the pest. The Rev. J. R. Boyle, <span class="smcaplc">F.S.A.</span>,<span class="pagenum"><a name="Page_158" id="Page_158">[Pg 158]</a></span> has gone +carefully over the churchwardens’ accounts of St. Nicholas’, now the +Cathedral of the city of Newcastle, and reproduced some curious items in +his guide to the building. Here follow a few of the items:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>“1684.</td> + <td>For juniper and erbes for ye vestry</td> + <td><span class="spacer"> </span></td> + <td>0 10.</td></tr> +<tr><td align="right">1684.</td> + <td>Paid for erbes and fflowers for Mr. Maior’s pew 2 times</td> + <td> </td> + <td>3<span style="margin-left: .7em;">0.</span></td></tr> +<tr><td align="right">1686.</td> + <td>Erbes for ye church at Easter, Whitsuntyde, and Assizes</td> + <td> </td> + <td>6<span style="margin-left: .7em;">0.</span></td></tr> +<tr><td align="right">1688.</td> + <td>Paid for holland [holly] and juniper for ye vestery, and erbs</td> + <td> </td> + <td>1 11.</td></tr> +<tr><td align="right">1690.</td> + <td>Paid for sweet herbs for strawing in ye pews, etc.</td> + <td> </td> + <td>1<span style="margin-left: .7em;">0.”</span></td></tr></table> + +<p>Mr. William Kelly, read before the Royal Historical Society, on July 12th, +1877, an important paper on “Visitations of the Plague at Leicester.” He +gave particulars of the Mayor addressing a letter to Justice Gawdie, who +was about to visit the town in his official capacity. He was informed that +the plague had broken out in houses near the castle, and it was concluded +that his lordship would not come to preside so near the infected places. +The result of the communication may be gathered from the following<span class="pagenum"><a name="Page_159" id="Page_159">[Pg 159]</a></span> entry, +copied from the chamberlain’s accounts:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td valign="top">“1594.</td> + <td>Item, paid for charges of makinge readye of All Hallowes Churche<br /> + for the judges to hold the assyses in, because the other parte of the<br /> + town was then infected with the sicknes</td> + <td><span class="spacer"> </span></td> + <td valign="bottom">xvs. vjd.”</td></tr></table> + +<p>We have previously stated, that persons wishing to leave a plague-stricken +town, for the purpose of travelling, were obliged to obtain passes. Mr. +Kelly gives a copy of one of these documents, which we reproduce <i>in +extenso</i>. It reads as follows:</p> + +<p>“Villa Leic. Theise are to certifie all the Queenes Majesties officers and +lovinge subjects, to whom theise presents shall come, that the bearer, +Alice Stynton, the wief of John Stynton, of the towne of Leycester, pettye +chapman, dothe dwell and inhabyte in the parish of St. Nicholas, in the +said town, in a streete called the Sore Laine, neyre unto the West Brigge.</p> + +<p>The which John Stynton hathe not bene in Leycester sythence one fortnytt +after St. James Daye last; but travelinge abrode in <span class="pagenum"><a name="Page_160" id="Page_160">[Pg 160]</a></span>Northamptonshier +about his lawfull affaires in gaytheringe under the Greate Seale of +England, by lycence, for a poore house at Waltam Crosse.</p> + +<p>And this bearer, his wief, with hym all the said tyme, untill her nowe +comyng hom to Leycester, which was aboute a weeke past. The which bearer +her dwellyng ys not neyre unto places suspected of the plage, but ys +cleyre and sound from the same, God be thancked, neyther ys there any att +this present sicke thereof in the said streete or parish, God be praised. +Do therefore request you to permytt and suffer her quietlye to travell to +her husband, and also to permytt and suffer her said husband and her +quietlye, upon ther honest behavire, to travell aboute ther lawfull +busynes withoute any your hyndrance, and you the constables to helpe them +to lodginges in ther said travell yf such nede shall require. In witnes +whereof, we the mayor and alderman of the saide towne of Leycester have +hereunto subscribed our names, and sette the seale of office of the said +mayor, this vj<sup>th</sup> daye of October 1593, Aº 35º Eliz.”</p> + +<p>The records of Beverley supply some important notes respecting persons +leaving the place. We gather from George Oliver’s history of Beverley,<span class="pagenum"><a name="Page_161" id="Page_161">[Pg 161]</a></span> +that the plague raged with great violence in the year 1610, death and +desertion were greatly thinning the town; the corporation made an order, +directing that a fine of ten shillings be imposed on every individual +leaving the town, even to go to fairs and markets, without the mayor’s +special permission. If the preceding measure was insufficient to detain +persons in Beverley, it was resolved to imprison or otherwise punish, at +the discretion of the justices, those offending.</p> + +<p>The head of every family had to report periodically, during the time of +the plague, to the constable in his ward, the state of the health of his +household. If the disease attacked any member of his family, or those +under his charge, and he neglected, within a specified number of hours, to +report the matter, he was liable to a fine of forty shillings, to be +placed in the town’s chest.</p> + +<p>The town of Derby suffered greatly from a plague in 1592-3. It appears to +have been imported in some bales of cloth from the Levant to London, and +quickly spread into the provinces. In the parish register of St. +Alkmund’s, Derby, under October, 1592, is this statement, “Hic<span class="pagenum"><a name="Page_162" id="Page_162">[Pg 162]</a></span> incipit +pestis prestifera.” It took twelve months to run its destructive course.</p> + +<p>The register of All Saints’, Derby, under October, 1593, says: “About this +time, the plague of pestilence, by the great mercy and goodness of +Almighty God, stay’d, past all expectac’on of man, for it rested upon +assondaye, at what tyme it was dispersed in every corner of this whole +p’she: ther was not two houses together free from ytt, and yet the Lord +bade his angell staye, as in Davide’s tyme: His name be blessed for ytt.”</p> + +<p>The inhabitants of Derby suffered greatly from a plague in 1665. In the +Arboretum of the town is a memorial of the visitation, in the form of a +stone, bearing the following inscription:</p> + +<div class="blockquot"> +<p class="center">“<strong>Headless Cross</strong>, or<br /> +<i>MARKET STONE</i>.</p> + +<p><strong>This Stone</strong> <span class="smcaplc">FORMED PART OF AN ANCIENT CROSS AT THE UPPER END OF</span> FRIAR +GATE, <span class="smcaplc">AND WAS USED BY THE INHABITANTS OF</span> DERBY <span class="smcaplc">AS A</span> MARKET STONE +<span class="smcaplc">DURING THE VISITATION OF THE PLAGUE, 1665. IT IS THUS DESCRIBED BY +HUTTON IN HIS HISTORY OF DERBY.</span></p> + +<hr style="width: 25%;" /> + +<p>‘1665. Derby was again visited by the plague at the same time in which +London fell under that severe calamity. The town was forsaken; the +farmers declined the Market-place; and grass grew upon that spot which +had furnished the supports of life. To prevent a famine, the +inhabitants<span class="pagenum"><a name="Page_163" id="Page_163">[Pg 163]</a></span> erected at the top of Nuns-green, one or two hundred +yards from the buildings, now Friar-gate, what bore the name of +<i>Headless-cross</i>, consisting of about four quadrangular steps, covered +in the centre with one large stone; the whole near five feet high; I +knew it in perfection. Hither the market-people, having their mouths +primed with tobacco as a preservative, brought their provisions, stood +at a distance from their property, and at a greater from the +townspeople, with whom they were to traffic. The buyer was not +suffered to touch any of the articles before purchase; but when the +agreement was finished, he took the goods, and deposited the money in +a vessel filled with vinegar, set for that purpose.’”</p></div> + +<p>Tobacco has long been regarded as an efficacious preservative against +disease. There is a curious entry in Thomas Hearne’s Diary, 1720-21, +bearing on this matter. He thus writes, under date of January 21st: “I +have been told that in the last great plague in London none that kept +tobacconists’ shops had the plague. It is certain that smoaking was looked +upon as a most excellent preservative. In so much, that even children were +obliged to smoak. And I remember that I heard formerly Tom Rogers, who was +yeoman beadle, say that, when he was that year, when the plague raged, a +school-boy at Eaton, all the boys of that school were obliged to smoak in +the school every morning, and that he was never whipped so much in his +life as he was one morning for not smoaking.”</p> + +<p><span class="pagenum"><a name="Page_164" id="Page_164">[Pg 164]</a></span>Charles Knight, in his “Old England,” gives an original drawing of the +Broad Stone, East Retford, Nottinghamshire. He says, on this stone, money, +previously immersed in vinegar, was placed in exchange for goods, during +the Great Plague.</p> + +<p> </p> +<div class="figcenter"><img src="images/img20.jpg" alt="" /></div> +<p class="caption">THE BROAD STONE, EAST RETFORD.</p> +<p> </p> + +<p>In front of Tothby House, near Alford, Lincolnshire, under a spreading +tree, is a large stone, which formerly stood on Miles Cross Hill, and, +when the town was plague-stricken, in the<span class="pagenum"><a name="Page_165" id="Page_165">[Pg 165]</a></span> year 1630, on this stone, money +immersed in vinegar was deposited, in exchange for food brought from +Spilsby and other places. From July 22nd, 1630, to the end of February, +1631, 132 burials are recorded in the parish register, and this out of a +population of under 1000 persons, a proportion equal to that of London +during the Great Plague. In one homestead, within twelve days, were six +deaths. The Rev. Geo. S. Tyack, <span class="smcaplc">B.A.</span>, who has contributed a +carefully-prepared chapter to “Bygone Lincolnshire” on this theme, does +not state how the scourge was brought to Alford.</p> + +<p>The dead were, as a rule, buried at night, without coffin and ceremony, +and frequently in a common grave outside the usual graveyards, like, for +example, those in the pest pit of London. “Bring out your dead! Bring out +your dead!” was the dismal cry which was heard in London during the Great +Plague. The people were dead and buried in a few hours, and it is believed +that many were interred alive. A well-known instance occurred at +Stratford-on-Avon. The plague raged at the town in 1564, and swept away +one-seventh of the inhabitants. The council chamber was closed, but the +councillors did not neglect<span class="pagenum"><a name="Page_166" id="Page_166">[Pg 166]</a></span> their duties; they met in a garden to discuss +the best means of helping the sufferers. The visitation was not confined +only to the homes of the poor. The Manor House of Clopton was attacked, +and one of its fair inmates, a beautiful girl named Charlotte Clopton, was +sick, and to all appearance died. She was buried without delay in the +family vault, underneath Stratford Church. A week passed, and another was +borne to the same resting place. When the vault was opened, a terrible +sight was presented. Charlotte Clopton was seen leaning against the wall +in her grave clothes. She had been buried alive, and, on recovering from +the plague, had attempted to get out of the vault, when death had ended +her sufferings.</p> + +<p>At Bradley, in the parish of Malpas, Cheshire, an entire family, named +Dawson, consisting of seven members and two servants, died of the plague, +in the year 1625. One of Dawson’s sons had been in London, and returned +home sick, died, and infected the whole household. The deaths commenced +towards the end of July and ended September 15th. Respecting Richard +Dawson, the following particulars are given in the parish register, after +stating that he was the brother of the head of the house: “being sicke of +the<span class="pagenum"><a name="Page_167" id="Page_167">[Pg 167]</a></span> plague, and perceyving he must die at yt time, arose out of his bed +and made his grave, and caused his nefew, John Dawson, to cast strawe into +the grave, w’ch was not farre from the house, and went and lay’d him down +in the say’d grave, and caused clothes to be layd uppon, and so dep’ted +out of this world; this he did, because he was a strong man, and heavier +than his said nefew and another wench were able to bury. He died about +xxivth of August. Thus much I was credibly tould he did.” The next entry +in this distressing record bears date of August 29th, and is that of the +nephew just named, and, on September 15th, Rose Smyth, the servant, +doubtless the wench referred to, was buried, “and the last of yt +household.”</p> + +<p>At Braintree, in Essex, in 1665, the plague made great ravages. In that +year, 665 persons died of it, being fully one-third of the inhabitants of +the place. Business was at a standstill, the town was shunned, and the +inhabitants had to depend on charity. Long grass grew in the streets, and +the whole place was one of desolation. At this time, Dr. Kidder, +afterwards Bishop of Bath and Wells, was looking after the spiritual +welfare of the place. His life contains a painful picture of the +sufferings of the inhabitants. In<span class="pagenum"><a name="Page_168" id="Page_168">[Pg 168]</a></span> his own house, a young gentleman was +attacked and died. “My neighbours,” he writes, “durst not come near, and +the provisions which were procured for us were laid at a distance, upon a +green before my house. No tongue can express the dismal calamity which +that part of Essex lay under at that time. As for myself, I was in +perpetual danger. I conversed daily with those who came from the infected +houses, and it was unavoidable. The provisions sent into the neighbouring +infected town were left at the village where I was, and near my house. +Thither the Earl of Warwick sent his fat bullocks, which he did every week +give to the poor of Braintree. The servants were not willing to carry them +further. This occasioned frequent coming from that infected place to my +village, and, indeed, to my very door. My parish clerk had it when he put +on my surplice, and went from me to his house, and died. Another neighbour +had three children, and they all died in three nights immediately +succeeding each other, and I was forced to carry them to the churchyard +and bury them. We were alarmed perpetually with the news of the death of +our neighbours and acquaintances, and awakened to expect our turns.<span class="pagenum"><a name="Page_169" id="Page_169">[Pg 169]</a></span> This +continued a great part of the summer. It pleased God to preserve me and +mine from this noisome pestilence. Praised be his name.” The plague at +Colchester, in the same county, in 1665-6, made the death rate higher than +that of the neighbouring town or even of London. Its deadly operations +opened in August, 1665, and closed in December, 1666, and, in that period, +passed away 4,731 persons. Poverty prevailed, but help poured in from many +places. Weekly collections were made in the churches of London, and by +this means the sum of £1,311 10s. was obtained. The oath book of the +Corporation contains the form of oath administered to men known as +“Searchers of the Plague.” It was the duty of the men to search out and +view the corpses of all who died, and, in cases of death from the plague, +to make known the fact to the constables of the parish, and the bearers +appointed to bury them. The searchers had to live together, and apart from +their families, and not go abroad, except in execution of their duty. They +were careful not to go near any one, and they carried in their hands white +wands, so that people might know them and so avoid them.</p> + +<p>Collections in churches were very general for<span class="pagenum"><a name="Page_170" id="Page_170">[Pg 170]</a></span> those suffering from the +plague. The following entry, reproduced from the parish register of the +small town of Cheadle, Staffordshire, may be quoted as a specimen of +similar records:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td valign="top">“1666.</td> + <td>Collected on the first monthly fast, being second day of August,<br />towards the relief of the persons and places visited by the plague</td> + <td><span class="spacer"> </span></td> + <td valign="bottom">14s. 7d.”</td></tr></table> + +<p>The plague penetrated into most unexpected places. Far away from London, +in the Peak of Derbyshire, is the delightfully-situated mountain village +of Eyam, a place swept over by health-giving breezes. It is a locality of +apparent security against infection. In September, 1665, a parcel of +tailor’s patterns was sent from London to Eyam, and with it came the +disease. At that time the village had a population of 350 persons, and +when the plague “was exhausted with excessive slaughter,” only +seventy-three were alive. From September 6th, 1665, to October 11th, 1666, +277 died, the death rate being much higher than that of London. The +history of this visitation is heart-rending, and has been told by several +writers, but by none more carefully than by William Wood, in his “History +of Eyam,”<span class="pagenum"><a name="Page_171" id="Page_171">[Pg 171]</a></span> published by Richard Keene, of Derby. Two names in this dark +story stand out in bright relief, one was the Rev. Thomas Stanley, the +ejected rector of the parish, in 1662, and the Rev. William Mompesson, a +successor, who was appointed in 1664. With their lives in their hands, +these two brave men remained at the post of duty, visited, advised, and +aided the sufferers unto death. Mrs. Mompesson administered daily to her +husband’s suffering parishioners until death closed her useful life, on +the 24th August, 1666. This was a terrible blow to her devoted husband, +and a heavy loss to the villagers. “At one time,” we are told, “Mrs. +Mompesson’s heart failed her, when she thought of her two children in the +midst of the plague. She cast herself and her two children at the feet of +her husband, and begged that they might all depart from the death-stricken +place. In the most loving manner, however, he raised her from his feet, +and pointed out the awful responsibility which would attach to his +deserting his post. He then besought his wife to flee to some distant +spot, where she and her babes might be safe. She refused, however, to +leave him, but they mutually agreed to send the children to a relative in +Yorkshire.”</p> + +<p><span class="pagenum"><a name="Page_172" id="Page_172">[Pg 172]</a></span>About the middle of June, the more wealthy people fled to distant places +from the plague-stricken village, and others built huts on the +neighbouring hills, and in them took shelter. The entire population +appeared determined to flee. Mr. Mompesson pointed out the folly of such a +proceeding, observing that they would carry the disease to other places. +His earnest entreaties prevailed.</p> + +<p>He wrote to the Earl of Devonshire for assistance, to enable the +inhabitants to remain in their own village. The Earl realised the +importance of confining the disease within a certain limit. He readily +made arrangements for a constant supply of food and clothing for the +sufferers. A boundary was fixed round the village, marked by stones, and +the residents solemnly agreed that not one should go beyond the radius +indicated. The provisions, etc., were left early in the morning at an +appointed place, and were fetched away by men selected for the work. If +money was paid, it was placed in water. The men of Eyam faithfully kept +their promise, so that the plague was not carried by them to any other +places.</p> + +<p>The churchyard was closed and funeral rites<span class="pagenum"><a name="Page_173" id="Page_173">[Pg 173]</a></span> were not read; graves were +made in fields and gardens near the cottages of the departed.</p> + +<p>During the time the disease was at its height, the church was closed but +the faithful rector did not neglect to assemble his flock each succeeding +Sabbath in a quiet spot on the south side of the village, and to proclaim +to them words of comfort.</p> + +<p>Shortly after the disease had stopped at Eyam, the rectory of Eaking was +presented to Mr. Mompesson. The inhabitants of his new parish had such a +terror of the plague that they dreaded his coming amongst them, and a hut +was built for him in Rufford Park, where he remained until their fears had +subsided.</p> + +<p>This short study of a serious subject enables us to fully realise the +force of the supplication in the Litany: “From Plague and Pestilence, Good +Lord deliver us.”</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_174" id="Page_174">[Pg 174]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner4.jpg" alt="" /></div> +<p> </p> +<h2>A King Curing an Abbot of Indigestion.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_m.jpg" alt="M" /></span>any of the English monarchs have delighted in the pleasures of the chase. +Their hunting expeditions have often led them into out-of-the-way places +where they were unknown, and their adventures gave rise to good stories, +which have done much to enliven the dry pages of national history. Bluff +King Hal was a jovial huntsman, and was one day enjoying the pastime in +the glades of Windsor Forest, when he missed his way, and, to his +surprise, found himself near the Abbey at Reading. He keenly felt the +pangs of hunger, and resolved to try and get a meal at the table of the +Abbey hard by.</p> + +<p>After disguising himself, he made his way to the house, under the pretence +of being one of the king’s guards. He was invited to partake of a sirloin +of beef, and he did such justice to it as to<span class="pagenum"><a name="Page_175" id="Page_175">[Pg 175]</a></span> surprise not a little the +worthy abbot. The latter pledged his guest’s royal master, adding that if +his weak stomach could digest such a meal as his visitor had just eaten he +would gladly give a hundred pounds. He lamented that he could only take +for his dinner the wing of a chicken, or other equally small dainty. The +burly stranger pledged him in return, and, after expressing his gratitude, +departed without his identity being discovered.</p> + +<p>After a few short weeks had passed, another stranger wended his way to the +Abbey of Reading, armed with a warrant from King Henry VIII. to take the +abbot a prisoner, and lodge him in the Tower. It was with a heavy heart +that the abbot journeyed to London. His prison fare was very plain, and +consisted of bread and water, and provided in small quantities, so that he +not only suffered in mind, but also from the want of food. He often +wondered what he had done to displease the king, but could not obtain any +information on the subject. A change at last came over the scene. A fine +sirloin of beef was placed on his table, and he was bidden to feast to his +heart’s content. He did not need any pressing to do justice to the joint, +for he was almost famished,<span class="pagenum"><a name="Page_176" id="Page_176">[Pg 176]</a></span> and dined more like a glutton than a man with +a weak stomach. The king watched with amusement, from a secret place, the +abbot enjoying his dinner, and, when he had nearly completed it, stepped +forth from his hiding place, and demanded one hundred pounds for curing +the poor abbot of his indigestion, and reminded him of their former +meeting at the Abbey of Reading. The patient gladly paid his physician the +stipulated fee, and, with a light purse and a merry heart, bent his steps +homeward.</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_177" id="Page_177">[Pg 177]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner1.jpg" alt="" /></div> +<p> </p> +<h2>The Services and Customs of Royal Oak Day.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_w.jpg" alt="W" /></span>riting in his diary, on May 29th, 1665, John Evelyn says: “This was the +first anniversary appointed by Act of Parliament to be observed as a day +of General Thanksgiving for the miraculous restoration of his Majesty: our +vicar preaching on Psalm cxviii. 24, requiring us to be thankful and +rejoice, as indeed we had cause.” A special form of prayer in +commemoration of the Restoration of Charles II. was included in the Book +of Common Prayer until 1859, when it was removed by Act of Parliament.</p> + +<p>On this day, the Chaplain of the House of Commons used to preach before +the House, in St. Margaret’s Church, Westminster. The service has been +discontinued since 1858. It attracted little attention, and the +congregation<span class="pagenum"><a name="Page_178" id="Page_178">[Pg 178]</a></span> usually consisted of the Speaker, the Sergeant-at-arms, the +clerks and other officers, and about half a dozen members.</p> + +<p>It was, in bygone times, in many parts of England, the practice, on this +day, to fasten boughs of oak to the pinnacles of church steeples.</p> + +<p>The display of oak is in memory of the king’s escape after the Battle of +Worcester, in 1651, and of his successfully hiding himself in an oak tree +at Boscobel. Tennyson, in his “Talking Oak,” refers to the subject:</p> + +<p class="poem"><span style="margin-left: 1em;">“Thy famous brother oak,</span><br /> +Wherein the younger Charles abode,<br /> +<span style="margin-left: 1em;">Till all the paths grew dim,</span><br /> +While far below the Roundheads rode,<br /> +<span style="margin-left: 1em;">And humm’d a surly hymn.”</span></p> + +<p>Richard Penderel greatly assisted Charles in his time of trouble, and he +selected the oak in which safety was found. When Charles “came to his +own,” the claims of Penderel were not overlooked. He was attached to the +Court. When he died, he was buried with honours at St. Giles-in-the-Fields. +It was customary, for a long period, to decorate his grave in the +churchyard with oak branches.</p> + +<p>Formerly, in Derbyshire, it was the practice to<span class="pagenum"><a name="Page_179" id="Page_179">[Pg 179]</a></span> place over the doors of +houses, branches of young oak, and it is still the custom for boys to wear +sprigs of the same tree in their hats and buttonholes. If the lads neglect +to wear the oak-leaf they are stung with nettles by their more loyal +companions. At Looe, and other districts of East Cornwall, it was enforced +by spitting at or “cobbing” the offender. In bygone times, the boys of +Newcastle-on-Tyne had an insulting rhyme, which they used to repeat to +such folk as they met who did not wear oak-leaves:</p> + +<p class="poem">“Royal oak<br /> +The Whigs to provoke.”</p> + +<p>On this day, many wore plane tree leaves, and would make a retort to the +foregoing rhyme:</p> + +<p class="poem">“Plane tree leaves;<br /> +The Church folk are thieves.”</p> + +<p>Mr. John Nicholson, in his “Folk Lore of East Yorkshire” (Hull, 1890), has +an interesting note on this subject. “During the days of spring,” says Mr. +Nicholson, “boys busily ‘bird-nest’ (seek nests), and lay up a store of +eggs for the 29th of May, Royal Oak Day, or Mobbing Day. These eggs are +expended by being thrown at other boys, but all boys who carry a sprig of +Royal Oak, not dog oak, either in their cap or <span class="pagenum"><a name="Page_180" id="Page_180">[Pg 180]</a></span>coat, are free from +molestation. Not only wild birds’ eggs, but the eggs of hens and ducks are +used to ‘mob’ (pelt) with, and the older and more unsavoury the eggs are, +the better are they liked—by the thrower. The children sing:</p> + +<p class="poem">‘The twenty-ninth of May,<br /> +Royal Oak Day,<br /> +If you don’t give us a holiday<br /> +We’ll all run away.’”</p> + +<p>At Castleton, Derbyshire, an old custom still lingers of making a huge +garland of flowers on this day, and afterwards suspending it on the top of +the principal pinnacle of the church. The late Mr. Alfred Burton saw this +garland constructed in 1885, and had a drawing made of it for his volume +entitled “Rush-bearing.” “The framework,” says Mr. Burton, “is of wood, +thatched with straw. Interior diameter, a little over two feet, outside +(when covered with flowers), over three feet six inches. In shape it +somewhat resembles a bell, completely covered over with wild +flowers—hyacinths, water-buttercups, buttercups, daisies, forget-me-nots, +wallflowers, rhododendrons, tulips, and ornamental grasses, in rows, each +composed of the same flower, which have been gathered in the neighbourhood +the<span class="pagenum"><a name="Page_181" id="Page_181">[Pg 181]</a></span> evening before. The top, called the ‘queen,’ is formed of garden +flowers, and fits into a socket at the top of the garland. It weighs over +a hundredweight, requires two men to lift it, and has occupied four men +from noon till five o’clock in the afternoon to make it.”</p> + +<p> </p> +<div class="figcenter"><img src="images/img21.jpg" alt="" /></div> +<p class="caption">CASTLETON GARLAND.</p> +<p> </p> + +<p>At six in the evening, a procession is formed from a village inn, whose +turn it is to take the lead in the festivities. A band of music heads the +processionists, next comes the garland, which, we are told by Mr. Burton, +is “borne on the head<span class="pagenum"><a name="Page_182" id="Page_182">[Pg 182]</a></span> and shoulders of a man riding a horse, and wearing +a red jacket. A stout handle inside, which rests on the saddle in front of +him, enables him to hold it upright. It completely envelopes him to the +waist, and is roomy enough to enable ale to be passed up to his mouth, of +which he takes good care to have a share. His horse is led for him, and he +is followed by another man on horseback, dressed as a woman, who acts the +fool. These are followed by the villagers, dancing, even old people who +can scarcely walk making a point of attempting to dance on this, the +greatest day in the year at Castleton. After parading the village, the +‘queen’ is taken off the garland and placed in the church, the garland +being hoisted with ropes to the top of the church tower, where it is +placed on one of the pinnacles, and left till it has withered away, when +the framework is taken down and kept for another year. The other pinnacles +have branches of oak.”</p> + +<p>In the churchwardens’ accounts of Castleton, are entries as follows:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>“1749.</td> + <td>Pd. for an iron rod to hang singers’ garland on</td> + <td><span class="spacer"> </span></td> + <td>0 0 8.</td></tr> +<tr><td align="right">1750.</td> + <td>Pd. ringers on 29th May</td> + <td><span class="spacer"> </span></td> + <td>0 3 0.”</td></tr></table> + +<p>Payments for ringing bells on the 29th May<span class="pagenum"><a name="Page_183" id="Page_183">[Pg 183]</a></span> occur frequently in +churchwardens’ accounts, and a few examples may be quoted. The first is +from Wellington, Somerset:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>“1688. Pd. for ringing, the 29th May</td> + <td><span class="spacer"> </span></td> + <td>0 5 0.”</td></tr></table> + +<p>The accounts of St. Michael’s, Bishop Stortford, state:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>“1703. Pd. ringers 29th May</td> + <td><span class="spacer"> </span></td> + <td>0 6 8.”</td></tr></table> + +<p>St. Mary’s, Stamford, contain an item as follows:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>“1709. Pd. Richard Hambleton for ale for the ringers on ye 29th May</td> + <td><span class="spacer"> </span></td> + <td>00 06 08.”</td></tr></table> + +<p>Northampton is loyal to the memory of Charles II. He was a benefactor to +the borough, and helped the inhabitants after the great fire of 1675. In +the Baptismal Register of All Saints’, Northampton, it is recorded, under +September 1675, as follows: “In this month, a very lamentable fire +destroyed 3 parts of our Towne and Church.” The Marriage Register says: +“While the world lasts, remember September the 20th, a dreadfull fire, it +consumed to ashes in a few houres, 3 parts of our Towne and Cheef Church.” +The sum of £25,000 was collected by briefs and private charities towards +the heavy loss sustained by the inhabitants. Charles II. gave 1000 tons<span class="pagenum"><a name="Page_184" id="Page_184">[Pg 184]</a></span> +of timber out of Whittlewood forest, and remitted the duty of +chimney-money in the town for seven years. We gather from Hume, that “the +king’s debts had become so intolerable, that the commons were constrained +to vote him an extraordinary supply of £1,200,000, to be levied by +eighteen months’ assessment, and, finding upon inquiry that the several +branches of the revenue fell much short of the sums they expected, they at +last, after much delay, voted a new imposition of 2s. on each hearth, and +this tax they settled on the king during his life.”</p> + +<p>Macaulay speaks of this tax as being “peculiarly odious, for it could only +be levied by means of domiciliary visits.... The poorer householders were +frequently unable to pay their hearth-money to the day. When this +happened, their furniture was distrained without mercy, for the tax was +farmed, and a farmer of taxes, is, of all creditors, proverbially, the +most rapacious.” He quotes from some doggerel ballads of the period, and +the following is one of the verses reproduced:</p> + +<p class="poem"> +“The good old dames, whenever they the chimney-man espied,<br /> +Unto their nooks they haste away, their pots and pipkins hide;<br /> +<span class="pagenum"><a name="Page_185" id="Page_185">[Pg 185]</a></span>There is not one old dame in ten, and search the nation through,<br /> +But, if you talk of chimney-men, will spare a curse or two.”</p> + +<p>A reference to chimney-money occurs in an epitaph in Folkestone +churchyard. Here is a copy:</p> + +<p class="poem"><span style="margin-left: 5em;">“In Memory of</span><br /> +<span style="margin-left: 4.5em;"><span class="smcap">Rebecca Rogers</span>,</span><br /> +<span style="margin-left: 2.5em;">who died August 22nd, 1688.</span><br /> +<span style="margin-left: 5.5em;">Aged 44 years.</span><br /> +A house she hath; it’s made of such good fashion,<br /> +The tenant ne’er shall pay for reparation,<br /> +Nor will her landlord ever raise her rent,<br /> +Or turn her out of doors for non-payment.<br /> +From chimney-money too this cell is free—<br /> +To such a house, who would not tenant be?”</p> + +<p>The inhabitants of Northampton, to show their gratitude to the king for +his consideration, displayed oak branches over their house doors. The +members of the corporation, accompanied by the children of the charity +schools, attend service at All Saints’ Church. A statue of the king, in +front of the church, is usually enveloped in oak boughs on May 29th.</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_186" id="Page_186">[Pg 186]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner3.jpg" alt="" /></div> +<p> </p> +<h2>Marrying in a White Sheet.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_i.jpg" alt="I" /></span>t was not an uncommon circumstance in the last, and even in the early +years of the present century, for marriages to be performed <i>en chemise</i>, +or in a white sheet. It was an old belief, that a man marrying a woman in +debt, if he received her at the hands of the minister clothed only in her +shift, was not liable to pay the accounts she had contracted before their +union. We think it will not be without interest to give a few +authenticated instances of this class of marriages.</p> + +<p>The earliest example we have found, is recorded in the parish register of +Chiltern, All Saints’, Wilts. It is stated: “John Bridmore and Anne +Selwood were married October 17th, 1714. The aforesaid Anne Selwood was +married in her smock, without any clothes or headgier on.”</p> + +<p><span class="pagenum"><a name="Page_187" id="Page_187">[Pg 187]</a></span>On June 25th, 1738, George Walker, a linen weaver, and Mary Gee, of the +“George and Dragon,” Gorton Green, were made man and wife, at the ancient +chapel close by. The bride was only attired in her shift.</p> + +<p>Particulars of another local case are given in the columns of <i>Harrop’s +Manchester Mercury</i>, for March 12th, 1771, as follows: “On Thursday last, +was married, at Ashton-under-Lyne, Nathaniel Eller to the widow Hibbert, +both upwards of fifty years of age; the widow had only her shift on, with +her hair tied behind with horse hair, as a means to free them both from +any obligation of paying her former husband’s debts.”</p> + +<p>We have heard of a case where the vicar declined to marry a couple on +account of the woman presenting herself in her under garment. Another +clergyman, after carefully reading the rubric, and not finding anything +about the bride’s dress, married a pair, although the woman wore only her +chemise.</p> + +<p>The following is taken from <i>Aris’s Birmingham Gazette</i> for 1797:</p> + +<p>“There is an opinion generally prevalent in Staffordshire that if a woman +should marry a man in distressed circumstances, none of his<span class="pagenum"><a name="Page_188" id="Page_188">[Pg 188]</a></span> creditors can +touch her property if she should be in <i>puris naturalibus</i> while the +ceremony is performed. In consequence of this prejudice, a woman of some +property lately came with her intended husband into the vestry of the +great church of Birmingham, and the moment she understood the priest was +ready at the altar, she threw off a large cloak, and in the exact state of +Eve in Paradise, walked deliberately to the spot, and remained in that +state till the ceremony was ended. This circumstance has naturally excited +much noise in the neighbourhood, and various opinions prevail respecting +the conduct of the clergyman. Some vehemently condemn him as having given +sanction to an act of indecency; and others think, as nothing is said +relative to dress in the nuptial ceremony, that he had no power to refuse +the rite. Our readers may be assured of this extraordinary event, however +improbable it may appear in these times of virtue and decorum.”</p> + +<p>We gather from a periodical called <i>The Athenian</i>, that this custom was +practised in Yorkshire at the beginning of this century: “May, 1808. At +Otley, in Yorkshire, Mr. George Rastrick, of Hawkesworth, aged 73, to<span class="pagenum"><a name="Page_189" id="Page_189">[Pg 189]</a></span> +Mrs. Nulton, of Burley Woodhead, aged 60. In compliance with the vulgar +notion that a wife being married in a state of nudity exonerated her +husband from legal obligations to discharge any demands on her purse, the +bride disrobed herself at the altar, and stood shivering in her chemise +while the marriage ceremony was performed.”</p> + +<p>In Lincolnshire, at so late a period as between 1838 and 1844, a woman was +wed enveloped in a sheet.</p> + +<p>A slightly different method of marriage is mentioned in Malcolm’s +“Anecdotes of London.” It is stated that “a brewer’s servant, in February, +1723, to prevent his liability to the payment of the debts of a Mrs. +Brittain, whom he intended to marry, the lady made her appearance at the +door of St. Clement Danes habited in her shift; hence her inamorato +conveyed the modest fair to a neighbouring apothecary’s, where she was +completely equipped with clothing purchased by him; and in these, Mrs. +Brittain changed her name in church.”</p> + +<p>In the foregoing, it will have been observed that the marriages have been +conducted <i>en chemise</i> for the protection of the pocket of the bridegroom. +“The Annual Register,” of 1766,<span class="pagenum"><a name="Page_190" id="Page_190">[Pg 190]</a></span> contains an account of a wedding of this +class, for the protection of the woman. We read: “A few days ago, a +handsome, well-dressed young woman came to a church in Whitehaven, to be +married to a man, who was attending there with the clergyman. When she had +advanced a little into the church, a nymph, her bridesmaid, began to +undress her, and, by degrees, stript her to her shift; thus she was led, +blooming and unadorned, to the altar, where the marriage ceremony was +performed. It seems this droll wedding was occasioned by an embarrassment +in the affairs of the intended husband, upon which account the girl was +advised to do this, that he might be entitled to no other marriage portion +than her smock.”</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_191" id="Page_191">[Pg 191]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner2.jpg" alt="" /></div> +<p> </p> +<h2>Marrying under the Gallows.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_s.jpg" alt="S" /></span>ome of the old ballads of merry England contain allusions to a law or +usage of primitive times, to the effect that if a man or woman would +consent to marry, under the gallows, a person condemned to death, the +criminal would escape hanging. A few criminals, however, preferred the +hangman’s knot to the marriage tie, if we may believe the rude rhymes of +our ancestors. In one of Pinkerton’s works may be read an old poem in +which we are told of a criminal refusing marriage at the foot of the +gallows. Here are a few lines from the ballad:</p> + +<p class="poem">“There was a victim in a cart,<br /> +<span style="margin-left: 1em;">One day for to be hanged,</span><br /> +And his reprieve was granted,<br /> +<span style="margin-left: 1em;">And the cart made a stand.</span><br /> +<span class="pagenum"><a name="Page_192" id="Page_192">[Pg 192]</a></span><br /> +‘Come, marry a wife and save your life,’<br /> +<span style="margin-left: 1em;">The judge aloud did cry;</span><br /> +‘Oh, why should I corrupt my life’<br /> +<span style="margin-left: 1em;">The victim did reply.</span><br /> +<br /> +‘For here’s a crowd of every sort,<br /> +<span style="margin-left: 1em;">And why should I prevent their sport!</span><br /> +The bargain’s bad in every part,<br /> +<span style="margin-left: 1em;">The wife’s the worst—drive on the cart?’”</span></p> + +<p>A poem, published in 1542, entitled the “Schole House,” contains an +allusion:</p> + + +<p class="poem">“To hang or wed, both hath one home,<br /> +<span style="margin-left: 1em;">And whether it be, I am well sure</span><br /> +Hangynge is better of the twayne—<br /> +<span style="margin-left: 1em;">Sooner done, and shorter payne.”</span></p> + +<p>We read in an old ballad the story of a merchant of Chichester, who was +saved execution by a loving maiden.</p> + +<p>In the old Manx “Temporal Customary Laws,” <span class="smcaplc">A.D.</span> 1577, occurs the +following: “If any man take a woman by constraint, or force her against +her will, if she be a wife he must suffer the law of her. If she be a maid +or single woman, the deemster shall give her a rope, sword, and a ring, +and she shall have her choice to hang him with the rope, cut off his head +with the sword, or marry him with the ring!”</p> + +<p>It is stated in a work published in 1680, entitled<span class="pagenum"><a name="Page_193" id="Page_193">[Pg 193]</a></span> “Warning to Servants, +or, the case of Margaret Clark, lately executed for firing her master’s +house in Southwark.” “Since the poor maid was executed, there has been a +false and malicious story published concerning her in the <i>True Domestick +Intelligence</i> of Tuesday, March 30th. There was omitted in the confession +of Mary Clark (so he falsely calls her), who was executed for firing the +house of M. de la Noy, dyer in Southwark, viz., that, at her execution, +there was a fellow who designed to marry her under the gallows (according +to the antient laudable custome), but she, being in hopes of a reprieve, +seemed unwilling; but, when the rope was about her neck, she cryed she was +willing, and then the fellow’s friends dissuaded him from marrying her; so +she lost her husband and life together.” To the foregoing is added, “We +know of no such custome allowed by law, that any man’s offering, at a +place of execution, to marry a woman condemned shall save her.”</p> + +<p>Here is a curious paragraph bearing on this theme, drawn from <i>Parker’s +London News</i>, for April 7th, 1725: “Nine young women dressed in white, +each with a white wand in her hand, presented a petition to his Majesty +(George I.) on behalf of a young man condemned at Kingston<span class="pagenum"><a name="Page_194" id="Page_194">[Pg 194]</a></span> Assizes of +burglary, one of them offered to marry him under the gallows in case of a +reprieve.”</p> + +<p>In a work entitled “The interesting narrative of the life of Oulandah +Equians, or Gustavus Vassa, written by himself,” and published in 1789, is +the following passage: “While we lay here (New York, 1784) a circumstance +happened which I thought extremely singular. One day, a malefactor was to +be executed on the gallows, but with the condition that if any woman, +having nothing on but her shift, married a man under the gallows, his life +would be saved. This extraordinary privilege was claimed; and a woman +presented herself, and the marriage ceremony was performed.”</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_195" id="Page_195">[Pg 195]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner4.jpg" alt="" /></div> +<p> </p> +<h2>Kissing the Bride.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_t.jpg" alt="T" /></span>he parents of a bride in humble circumstances rarely attend the marriage +ceremony at the church. The father’s place is usually filled by one of the +bridegroom’s friends. He, in some parts of the North of England, claims +the privilege of first kissing the newly-made wife, in right of his +temporary paternity. Some of the old-fashioned clergy regarded the +prerogative as theirs, and were by no means slow in exercising it. As soon +as the ceremony was completed they never failed to quickly kiss the bride. +Even a shy and retiring vicar would not neglect the pleasant duty. The +Rev. Thomas Ebdon, vicar of Merrington, who was deemed the most bashful of +men, always kissed the women he married.</p> + +<p>It is related of a priest, who was a stranger to the manners and customs +of the Yorkshire folk,<span class="pagenum"><a name="Page_196" id="Page_196">[Pg 196]</a></span> that, after marrying a couple, he was surprised to +see the party still standing as if something more was expected. He at last +asked why they were waiting. “Please, sir,” said the bridegroom, “ye’ve no +kissed Molly.”</p> + +<p>Mr. William Henderson, in his “Folk-Lore of the Northern Counties,” a work +drawn upon for these statements, says that he can “testify that, within +the last ten years, a fair lady, from the county of Durham, who was +married in the south of England, so undoubtedly reckoned upon the clerical +salute that, after waiting in vain, she boldly took the initiative, and +bestowed a kiss on the much-amazed south-country vicar.” Mr. Henderson’s +work was published in 1879.</p> + +<p>According to the “Folk-Lore of the West of Scotland,” by James Napier, +published in 1879, the kissing custom was practised in that country. “As +soon as the ceremony was concluded,” says Mr. Napier, “there was a rush on +the part of young men to get the first kiss of the newly-made wife. This +was frequently taken by the clergyman himself, a survival of an old custom +said to have been practised in the middle ages.” In an old song, the +bridegroom thus addresses the minister:</p> + +<p class="poem"><span class="pagenum"><a name="Page_197" id="Page_197">[Pg 197]</a></span> +“It’s no very decent for you to be kissing,<br /> +<span style="margin-left: 1em;">It does not look well wi’ the black coat ava’,</span><br /> +’Twould hae set you far better tae gi’en us your blessing,<br /> +<span style="margin-left: 1em;">Than thus by such tricks to be breaking the law.</span><br /> +Dear Watty, quo’ Robin, it’s just an auld custom,<br /> +<span style="margin-left: 1em;">And the thing that is common should ne’er be ill taen,</span><br /> +For where ye are wrong, if ye hadna a wished him,<br /> +<span style="margin-left: 1em;">You should have been first. It’s yoursel it’s to blame.”</span></p> + +<p>This custom appears to have been very general in past times, and Mr. +Henderson suggests that “it may possibly be a dim memorial of the <i>osculum +pacis</i>, or the presentation of the Pax to the newly-married pair.”</p> + +<p>It was formerly customary in Ireland for the priest to conclude the +marriage ceremony by saying, “kiss your wife.” Instructions more easily +given than performed, for other members of the party did their utmost to +give the first salute.</p> + +<p>In England, a kiss was the established fee for a lady’s partner after the +dance was finished. In a “Dialouge between Custom and Veirtie concerning +the Use and Abuse of Dancing and Minstrelsie,” the following appears:</p> + +<p class="poem">“But some reply, what foole would daunce,<br /> +<span style="margin-left: 1em;">If that when daunce is doone</span><br /> +He may not have at ladye’s lips<br /> +<span style="margin-left: 1em;">That which in daunce he woon?”</span></p> + +<p><span class="pagenum"><a name="Page_198" id="Page_198">[Pg 198]</a></span>The following line occurs in the <i>Tempest</i>:</p> + +<p class="poem">“Curtsied when you have and kissed.”</p> + +<p>In <i>Henry VIII.</i>, says the prince:</p> + +<p class="poem">“I were unmannerly to take you out,<br /> +And not to kiss you.”</p> + +<p>Numerous other references to kissing are contained in the plays of +Shakespeare. From his works and other sources we find that kissing was +general in the country in the olden time. It is related of Sir William +Cavendish, the biographer of Cardinal Wolsey, that, when he visited a +French nobleman at his chateau, his hostess, on entering the room with her +train of attendant maidens, for the purpose of welcoming the visitor, thus +accosted him:</p> + +<p>“Forasmuch as ye be an Englishman, whose custom it is in your country to +kiss all ladies and gentlemen without offence, it is not so in this realm, +yet will I be so bold as to kiss you, and so shall all my maidens.”</p> + +<p>It is further stated how Cavendish was delighted to salute the fair +hostess and her many merry maidens.</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_199" id="Page_199">[Pg 199]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner1.jpg" alt="" /></div> +<p> </p> +<h2>Hot Ale at Weddings.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_i.jpg" alt="I" /></span>n the year 1891, a paragraph went the rounds of the north-country +newspapers respecting the maintaining of an old wedding custom at Whitburn +parish church, near Sunderland. From the days of old to the present time, +it has been the practice of sending to the church porch, when a marriage +is being solemnised, jugs of spiced ale, locally known as “hot pots.”</p> + +<p>A Whitburn gentleman supplied Mr. Henderson with particulars of his +wedding, for insertion in “Folk-Lore of the Northern Counties” (London, +1879). “After the vestry scene,” says the correspondent, “the bridal party +having formed a procession for leaving the church, we were stopped at the +porch by a row of five or six women, ranged to our left hand, each holding +a large mug with a cloth over it. These were in<span class="pagenum"><a name="Page_200" id="Page_200">[Pg 200]</a></span> turn presented to me, and +handed by me to my wife, who, after taking a sip, returned it to me. It +was then passed to the next couple, and so on in the same form to all the +party. The composition in these mugs was mostly, I am sorry to say, simply +horrible; one or two were very fair, one very good. They are sent to the +church by all classes, and are considered a great compliment. I have never +heard of this custom elsewhere. Here, it has existed beyond the memory of +the oldest inhabitant, and an aged fisherwoman, who has been married some +sixty-five years, tells me at her wedding there were seventy hot pots.”</p> + +<p>Drinking wine and ale at church weddings is by no means a local custom, as +suggested by Mr. Henderson’s correspondent. Brand, in his “Popular +Antiquities,” and other writers, refer to the subject. On drinking wine in +church at marriages, says Brand, “the custom is enjoined in the Hereford +Missal. By the Sarum Missal it is directed that the sops immersed in this +wine, as well as the liquor itself, and the cup that contained it, should +be blessed by the priest. The beverage used on this occasion was to be +drunk by the bride and bridegroom and the rest of the company.” It appears +that pieces of cake or<span class="pagenum"><a name="Page_201" id="Page_201">[Pg 201]</a></span> wafers were immersed in the wine, hence the +allusions to sops.</p> + +<p>Many of the older poets refer to the practice. In the works of John +Heywood, “newlie imprinted 1576,” is a passage as follows:</p> + +<p class="poem">“The drinke of my brydecup I should have forborne,<br /> +Till temperaunce had tempred the taste beforne.<br /> +I see now, and shall see, while I am alive,<br /> +Who wedth or he be wise shall die or he thrive.”</p> + +<p>In the “Compleat Vintner,” 1720, it is asked:</p> + +<p class="poem">“What priest can join two lovers’ hands,<br /> +But wine must seal the marriage bands?<br /> +As if celestial wine was thought<br /> +Essential to the sacred knot,<br /> +And that each bridegroom and his bride<br /> +Believ’d they were not firmly ty’d<br /> +Till Bacchus, with his bleeding tun,<br /> +Had finished what the priest begun.”</p> + +<p>Old plays contain allusions to this custom. We read in Dekker’s +“Satiro-Mastix”: “And, when we are at church, bring the wine and cakes.” +Beaumont and Fletcher, in the “Scornful Lady,” say:</p> + +<p class="poem"><span style="margin-left: 5em;">“If my wedding-smock were on,</span><br /> +Were the gloves bought and given, the licence come,<br /> +Were the rosemary branches dipt, and all<br /> +The hippocras and cakes eat and drunk off.”</p> + +<p>At the magnificent marriage of Queen Mary<span class="pagenum"><a name="Page_202" id="Page_202">[Pg 202]</a></span> and Philip, in Winchester +Cathedral, in 1554, we are told that, “The trumpets sounded, and they both +returned, hand in hand, to their traverses in the quire, and there +remained until mass was done, at which time wyne and sopes were hallowed, +and delivered to them both.”</p> + +<p>Numerous other notes similar to the foregoing might be reproduced from old +writers, but sufficient have been cited to show how general was the custom +in bygone times. The Rev. W. Carr, in his “Glossary of the Craven +Dialect,” gives us an illustration of it lingering in another form in the +present century. In his definition of Bride-ale, he observes that after +the ceremony was concluded at the church, there took place either a foot +or horse race, the first to arrive at the dwelling of the bride, +“requested to be shown to the chamber of the newly-married pair, then, +after he had turned down the bed-clothes, he returns, carrying in his hand +a tankard of warm ale, previously prepared, to meet the bride, to whom he +triumphantly offers the humble beverage.” The bride, in return for this, +presents to him a ribbon as his reward.</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_203" id="Page_203">[Pg 203]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner3.jpg" alt="" /></div> +<p> </p> +<h2>Marrying Children.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_t.jpg" alt="T" /></span>he marriage of children forms a curious feature in old English life. In +the days of yore, to use the words of a well-informed writer on this +theme, “babes were often mated in the cradle, ringed in the nursery, and +brought to the church porch with lollipops in their mouths.” Parents and +guardians frequently had joined together in matrimony young couples, +without any regard for their feelings. Down to the days of James I., the +disposal in marriage of young orphan heiresses was in the hands of the +reigning monarchs, and they usually arranged to wed them to the sons of +their favourites, by whom unions with wealthy girls were welcomed.</p> + +<p>Edward I. favoured early marriages, and his ninth daughter, Eleanor, was +only four days old, it is stated on good authority, “when her father<span class="pagenum"><a name="Page_204" id="Page_204">[Pg 204]</a></span> +arranged to espouse her to the son and heir of Otho, late Earl of Burgundy +and Artois, a child in custody of his mother, the Duchess of Burgundy.” +Before she had reached the age of a year, the little princess was a +spouse, but, dying in her sixth year, she did not attain the position of +wife planned for her.</p> + +<p>Careful consideration is paid to early marriages in an able work by the +late Rev. W. Denton, <span class="smcaplc">M.A.</span>, entitled “England in the Fifteenth Century” +(London, 1888.) Mr. Denton says that the youthful marriages “probably +originated in the desire of anticipating the Crown in its claim to the +wardship of minors, and the disposal of them in marriage. As deaths were +early in those days, and wardship frequent, a father sought by the early +marriage of his son or daughter to dispose of their hands in his lifetime, +instead of leaving them to be dealt out to hungry courtiers, who only +sought to make a large profit, as they could, from the marriage of wards +they had bought for the purpose. Fourteen was a usual period for the +marriage of the children of those who would save their lands from the +exactions of the Crown.” He adverts to marriages at an earlier age, and +even paternity at fourteen.</p> + +<p><span class="pagenum"><a name="Page_205" id="Page_205">[Pg 205]</a></span>In 1583 was published a work entitled “The Anatomie of Abuses,” by Philip +Stubbes, and it supplies a curious account of the amusements and other +social customs of the day. Marriage comes in for attention, and, after +referring to it with words of commendation, he adds: “There is permitted +one great liberty therein—for little maids in swaddling clothes are often +married by their ambitious parents and friends, when they know neither +good nor evil, and this is the origin of much wickedness. And, besides +this, you shall have a saucy boy often, fourteen, sixteen, or twenty years +of age, catch up a woman without any fear of God at all.” The protests of +Stubbes and others had little effect, for children continued to be +married, if not mated.</p> + +<p>The marriage of Robert, Earl of Essex, and Lady Francis Howard, was +celebrated in the year 1606. The former was not fourteen, and the latter +was thirteen years of age. The union was an unhappy one. The “Diary and +Correspondence of John Evelyn, <span class="smcaplc">F.R.S.</span>,” contains references to early +marriages. He wrote, under date of August 1, 1672: “I was at the marriage +of Lord Arlington’s only daughter (a sweet child if ever there was any) to +the Duke of Grafton<span class="pagenum"><a name="Page_206" id="Page_206">[Pg 206]</a></span> the king’s natural son by the Duchess of Cleveland; +the Archbishop of Canterbury officiating, the king and all the grandees +being present.” The little girl at this time was only five years of age. +Evelyn concludes his entry by saying, “I had a favour given to me by my +lady; but took no great joy at the thing for many reasons.” Seven years +later, the children were re-married, and Evelyn, in his “Diary,” on +November 6th, 1679, states that he attended the re-marriage of the Duchess +Grafton to the Duke, she being now twelve years old. The ceremony was +performed by the Bishop of Rochester. The king was at the wedding. “A +sudden and unexpected thing,” writes Evelyn, “when everybody believed the +first marriage would have come to nothing; but the measure being +determined, I was privately invited by my lady, her mother, to be present. +I confess I could give her little joy, and so I plainly told her, but she +said the king would have it so, and there was no going back.” The diarist +speaks warmly of the charms and virtues of the young bride; and he +deplores that she was sacrificed to a boy that had been rudely bred.</p> + +<p>As might be expected, the facile pen of Samuel<span class="pagenum"><a name="Page_207" id="Page_207">[Pg 207]</a></span> Pepys, the most genial of +gossipers, furnishes a few facts on this subject. His notes occur in a +letter, dated September 20, 1695, addressed to Mrs. Steward. It appears +from his epistle that two wealthy citizens had recently died and left +their estates, one to a Blue-coat boy and the other to a Blue-coat girl, +in Christ’s Hospital. The circumstance led some of the magistrates to +bring about a match with the youthful pair. The wedding was a public one, +and was quite an event in London life. Pepys says, the boy, “in his habit +of blue satin, led by two of the girls, and she in blue, with an apron +green, and petticoat yellow, all of sarsnet, led by two of the boys of the +house through Cheapside to Guildhall Chapel, where they were married by +the Dean of St. Paul’s.” The Lord Mayor gave away the bride.</p> + +<p>The marriage of Charles, second Duke of Richmond, and Lady Sarah Cadogan, +daughter of the first Earl of Cadogan, forms an extremely romantic story. +It is said that it was brought about to cancel a gambling debt between +their parents. The youthful bridegroom was a student at college, and the +bride a girl of thirteen, still in the nursery. The young Lord of March +protested against the match, saying “surely you are<span class="pagenum"><a name="Page_208" id="Page_208">[Pg 208]</a></span> not going to marry me +to that dowdy.” His protestations were in vain, for the marriage service +was gone through, and the twain were made one. They parted after the +ceremony, and the young husband spent three years in foreign travel, +doubtless thinking little about his wife. At all events on his return he +did not go direct to her, but visited the sights in town. On his first +attendance at the theatre, a most beautiful lady attracted his attention. +He inquired her name, and to his surprise he was told that she was Lady +March. The young lord hastened to claim his wife, and they spent together +a happy life.</p> + +<p>In the reign of William III., George Downing, at the age of fifteen, +married a Mary Forester, a girl of thirteen. As soon as the marriage +service had been concluded, the pair parted company, the boy going abroad +to finish his education, and the girl returning home to resume her +studies. After spending some three or four years on the Continent, the +husband returned to England, and was entreated to live with his wife. He +declined to even see her, having a great aversion to her. The husband’s +conduct caused his wife to entertain feelings of hatred of him, and both +would have been glad to have been freed from a marriage<span class="pagenum"><a name="Page_209" id="Page_209">[Pg 209]</a></span> contracted before +either were master of their own actions, but they sued in vain for a +divorce.</p> + +<p>The editor of the “Annual Register,” under date of June 8th, 1721, +chronicles the marriage of Charles Powel, of Carmarthen, aged about eleven +years, to a daughter of Sir Thomas Powel, aged about fourteen. Four years +later, Lady Mary Wortley Montagu, in one of her lively letters, refers to +the marriage, in 1725, of the Duke of Bedford, at the age of sixteen +years.</p> + +<p>The General Assembly of Scotland, in 1600, ruled that no minister should +unite in matrimony any male under fourteen and any female under twelve +years of age. The regulation was not always obeyed. In 1659, for example, +Mary, Countess of Buccleuch, in her eleventh year, was married to Walter +Scott, of Highchester, and his age was fourteen. As late as the 1st June, +1859, was married, at 15, St. James’ Square, Edinburgh, a girl in her +eleventh year. The official inspector, when he saw the return, suspected +an error, but, on investigation, found it was correct.</p> + +<p>Young men and maidens may congratulate themselves on living in these later +times, when they may not be united in wedlock before they are old enough +to think and act for themselves.</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_210" id="Page_210">[Pg 210]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner2.jpg" alt="" /></div> +<p> </p> +<h2>The Passing Bell.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_t.jpg" alt="T" /></span>he passing bell, or soul bell, rang whilst persons were <i>passing</i> from +this life to that beyond, and it was rung that all who heard it might +address prayers to heaven and the saints for the <i>soul</i> then being +separated from the mortal body. One of the earliest accounts of the use of +bells in England is connected with this bell. Bede, in speaking of the +death of the Abbess of St. Hilda, says that a sister in a distant +monastery thought that she heard in her sleep the well-known sound of the +passing bell. She no sooner heard it than she called all the sisters from +their rest into the church, where they prayed and sang a <i>requiem</i>. To +show how persistently the custom was maintained, we may quote from the +“Advertisements for due Order,” passed in the seventh year of the reign of +Queen Elizabeth: “Item, that when<span class="pagenum"><a name="Page_211" id="Page_211">[Pg 211]</a></span> anye Christian body is in passing, that +the bell be tolled, and that the curate be speciallie called for to +comforte the sicke person; and, after the time of his passinge, to ringe +no more, but one shorte peale, and one before the buriall, and another +shorte peale after the buriall.” In ancient days, the bell rang at the +hour of passing, whether it happened to be night or day. In the +churchwardens’ accounts for the parish of Wolchurch, 1526, appears the +following regulation:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td valign="top">“Item.</td> + <td>The clerke to have for tollynge of the passynge belle<br />for manne, womanne, or childes, if it be in the day</td> + <td><span class="spacer"> </span></td> + <td valign="bottom">iiijd.</td></tr> +<tr><td valign="top">Item.</td> + <td>If it be in the night, for the same</td> + <td><span class="spacer"> </span></td> + <td valign="bottom">viijd.”</td></tr></table> + +<p>Shakespeare’s universal observation led him to make use of the melancholy +meaning of the death bell. He says, in the second part of <i>King Henry +IV.</i>:</p> + +<p class="poem"><span style="margin-left: 8em;">“And his tongue</span><br /> +Sounds ever after as a sullen bell<br /> +Remembered knolling a departing friend.”</p> + +<p>The passing bell has a place in the story of the death, in the Tower of +London, of Lady Catherine Grey, sister to the unfortunate Lady Jane. The<span class="pagenum"><a name="Page_212" id="Page_212">[Pg 212]</a></span> +constable of the Tower, Sir Owen Hopton, seeing that the end was +approaching, said to Mr. Bokeham: “Were it not best to send to the church, +that the bell may be rung?” and Lady Catherine herself, hearing the +remark, said to him: “Good Sir Owen, be it so,” and died almost at once, +closing her eyes with her own hands. This was in 1567.</p> + +<p>The tolling of the passing bell, as such, continued until the time of +Charles II., and it was one of the subjects of inquiry in all articles of +visitation.</p> + +<p>The form of inquiry in the Archdeaconry of Yorke by the churchwardens and +swornemen, in 163-, was: “Whether doth your clark or sexton, when any one +is passing out of this life, neglect to toll a bell, having notice +thereof, or, the party being dead, doth he suffer any more ringing than +one short peale, and before his burial one, and after the same another?” +Inquiry was also to be made: “Whether, at the death of any, there be any +superstitious ringing?” There is a widespread saying:</p> + +<p class="poem">“When the bell begins to toll,<br /> +Lord have mercy on the soul.”</p> + +<p>Gascoigne, in his “Workes,” 1587, mentions<span class="pagenum"><a name="Page_213" id="Page_213">[Pg 213]</a></span> the passing bell in the +prefatory lines to a sonnet, he says:</p> + +<p class="poem">“Alas, loe now I heare the passing bell,<br /> +Which care appoynteth carefully to knowle,<br /> +And in my brest I feele my heart now swell<br /> +To breake the stringes which joynd it to my soule.”</p> + +<p>Another instance of the poetic use is to be found in the <i>Rape of +Lucrece</i>, by Heywood (1630), where Valerius exclaims: “Nay, if he be +dying, as I could wish he were, I’le ring out his funerall peale, and this +it is:</p> + +<p class="poem">Come list and harke, the bell doth towle,<br /> +For some but now departing soule.<br /> +And was not that some ominous fowle,<br /> +The batt, the night-crow, or skreech-owle,<br /> +To these I heare the wild woolfe howle,<br /> +In this black night that seems to skowle.<br /> +All these my black booke shall in-rowle;<br /> +For hark, still, still, the bell doth towle<br /> +For some but now departing sowle.”</p> + +<p>Just a little earlier, Copley, in his “Wits, Fits, and Fancies” (1614), +bears evidence to the ringing of the bell while persons were yet alive. A +gentleman who lay upon a severe sick bed, heard a passing bell ring out, +and thereupon asked his physician: “Tell me, maister Doctor, is yonder +musicke for my dancing?” Continuing the subject, he gives an anecdote +concerning “The<span class="pagenum"><a name="Page_214" id="Page_214">[Pg 214]</a></span> ringing out at the burial.” It is as follows: A rich +miser and a beggar were buried in the same churchyard at the same time, +“and the belles rung out amaine” for the rich man. The son of the former, +fearing the tolling might be thought to be for the beggar instead of his +father, hired a trumpeter to stand “all the ringing-while” in the belfry +and proclaim between every peal, “Sirres, this next peale is not for R., +but for Maister N.,” his father. In the superstitions which gathered round +the bells of Christianity, the passing bell was considered to ward off the +influence of evil spirits from the departing soul. Grose says: “The +passing bell was anciently rung for two purposes: one to bespeak the +prayers of all good Christians for a soul just departing; the other to +drive away the evil spirits who stood at the bed’s foot and about the +house, ready to seize their prey, or at least to molest and terrify the +soul in its passage; but, by the ringing of the bell (for Durandus informs +us evil spirits are much afraid of bells), they were kept aloof; and the +soul, like a hunted hare, gained the start, or had what is by sportsmen +called law. Hence, perhaps, exclusive of the additional labour, was +occasioned the high price demanded for tolling the greatest<span class="pagenum"><a name="Page_215" id="Page_215">[Pg 215]</a></span> bell of the +church, for, that being louder, the evil spirits must go farther off to be +clear of its sound, by which the poor soul got so much more the start of +them; besides, being heard farther off, it would likewise procure the +dying man a greater number of prayers.” This dislike of spirits to bells +is mentioned in the “Golden Legend,” by Wynkyn de Worde.</p> + +<p>Douce takes the driving away of the spirits to be the main object in +ringing the passing bell, and draws attention to the woodcuts in the Horæ, +which contain the “Service of Dead,” where several devils are represented +as waiting in the chamber of the dying man, while the priest is +administering extreme unction. Of course, the interpretation that the +spirits are waiting to take possession of the soul so soon as disembodied +is not necessarily the intentional meaning. Douce concludes his remarks by +an observation which has escaped the notice of most of those who have +dealt with the subject. He says: “It is to be hoped that this ridiculous +custom will never be revived, which has been most probably the cause of +sending many a good soul to the other world before its time; nor can the +practice of tolling bells for the dead be defended upon any<span class="pagenum"><a name="Page_216" id="Page_216">[Pg 216]</a></span> principle of +common sense, prayers for the dead being contrary to the articles of our +religion.” When the English first began to see the apparent inconsistency +of the practice of tolling with their declared religion, the subject gave +rise to much controversy. The custom had many apologists. Bishop Hall +says: “We call them soul bells, for that they signify the departure of the +soul, not for that they help the passage of the soul.” Wheatly says: “Our +Church, in imitation of the saints in former ages, calls on the minister +and others who are at hand to assist their brother in his last extremity.” +Dr. Zouch (1796) says: “The soul bell was tolled before the departure of a +person out of life, as a signal for good men to offer up their prayers for +the dying. Hence the abuse commenced of praying for the dead.” He cites +Douce’s versified letter to Sir Henry Wotton:</p> + +<p class="poem">“And thicken on you now, as prayers ascend<br /> +To heaven on troops at a good man’s passing bell.”</p> + +<p>Fuller, long before this, in 1647, expresses some little indignation at +hearing a bell toll after the person had died, as he was thereby cheated +into prayer. He observes: “What is this but giving a false alarm to men’s +devotions, to make them ready to arm with their prayers for the<span class="pagenum"><a name="Page_217" id="Page_217">[Pg 217]</a></span> +assistance of such who have already fought the good fight.” Dekker, in an +evident reference to the passing bell, calls it “the great capon-bell.”</p> + +<p>From the number of strokes being formerly regulated according to +circumstances, the hearers might determine the sex and social condition of +the dying or dead person. Thus the bell was tolled twice for a woman and +thrice for a man. If for a clergyman, as many times as he had orders, and, +at the conclusion, a peal on all the bells to distinguish the quality of +the person for whom the people are to put up their prayers. In the North +of England, are yet rung nine knells for a man, six for a woman, and three +for a child.</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_218" id="Page_218">[Pg 218]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner4.jpg" alt="" /></div> +<p> </p> +<h2>Concerning Coffins.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_t.jpg" alt="T" /></span>he use of the coffin may be traced back to a remote period. The remains +of Joseph were conveyed in a coffin from Egypt to Canaan. The Christians +adopted their use from the heathen.</p> + +<p>Coffins have been made of various kinds of material. Cedar was used for +the Athenian heroes on account of its aromatic and incorruptible +qualities. It is said that Alexander was buried in one made of gold. +Marble and stone were largely used by the Romans, but many lead coffins +have been found in the Roman cemeteries at Colchester, York, London, and +other places. Coffins of baked clay and cists formed of tiles have been +found at York and at Adlborough. Glass coffins have been used in England. +Wooden coffins are, in this country, of great antiquity. It is recorded +that King Arthur<span class="pagenum"><a name="Page_219" id="Page_219">[Pg 219]</a></span> was buried, in 542, in the entire trunk of a tree, +hollowed. Some of the earlier coffins made of wood are extremely rude in +shape. Abbot Warin, of St. Alban’s, 1183-95, gave directions for the monks +to be buried in stone coffins. They had previously been buried without +coffins, under the green turf. According to an ancient legend, St. +Cuthbert’s remains sailed down the Tweed in a stone coffin.</p> + +<p>Generally speaking, the modes of burying the dead in the Middle Ages were +without coffins. The corpses were usually enveloped in linen, but members +of religious houses were usually buried in the habit of their order.</p> + +<p>Coffins, in their universal use in this country, comparatively speaking, +belong to modern times. Thomas Hearne, the antiquary, writing in 1742, +says that sixty years before that period it was a common custom to bury +the dead without coffins. People of rank, however, were usually buried in +coffins, unless they left directions to the contrary.</p> + +<p>Sir Walter Scott has made us familiar with the fact that it was customary +for</p> + +<p class="poem">“The lordly line of high Saint Clair”</p> + +<p>to deposit their dead in a vault at Roslin Chapel, attired in the armour +they had used in life.</p> + +<p><span class="pagenum"><a name="Page_220" id="Page_220">[Pg 220]</a></span>In Ireland, there was a curious custom of burying the dead without +coffins. “Until about the year 1818,” says a correspondent of <i>Notes and +Queries</i>, Second Series, vol. i., p. 455, “certain families, named Tracey, +Doyle, and Daly, of the townland of Craan, near Enniscorthy, in the barony +of Scarawalsh, in the county of Wexford, were in the habit of burying +their dead uncoffined, in the graveyard attached to the Augustinian Abbey +of Saint John. The bodies were brought to the place of sepulture in open +coffins, with their faces uncovered. The graves were made six or more feet +deep, and lined with bright green turf from the banks of the river Slaney. +In these green chambers, were strewn moss, dry grass, and flowers, and a +pillow of the same supported the head of the corpse when it was laid in +its last earthly bed.”</p> + +<p>In a “Table of Dutyes” of Shoreditch Church, 1664, are references to the +amounts to be paid if coffins are not used at funerals. It is stated, “for +a burial in ye new churchyard, without a coffin, eight pence; for a burial +in ye olde churchyard, without a coffin, seaven pence; and for the +grave-making and attendance of ye Vicar and Clarke on ye enterment of a +corps uncoffined, the <span class="pagenum"><a name="Page_221" id="Page_221">[Pg 221]</a></span>churchwardens to pay the ordinary duteys, and no +more, of this table.”</p> + +<p> </p> +<div class="figcenter"><img src="images/img22.jpg" alt="" /></div> +<p class="caption">PARISH COFFIN, EASINGWOLD CHURCH.</p> +<p> </p> + +<p>The poor were usually buried in parish coffins, or rather taken from their +humble homes to the grave in a coffin, and at the grave removed from it +and merely interred in their shrouds. At Easingwold Church, in East +Yorkshire, an interesting example of the parish coffin is still preserved. +It is strongly and roughly made of oak. We give an illustration of this +old-time relic from a carefully-made drawing by Mr. J. H. Doe. In Smith’s +“Old Yorkshire,” vol. v., pp. 106-110, will be found an informing article +on the Easingwold and other parish coffins, by the late Llewellynn Jewitt, +<span class="smcaplc">F.S.A.</span>, who collected much out-of-the-way information on this subject. +From the Rev. Canon Hayman, he received the following important +communication: “The old historical town of Youghal, in the county of +Cork,” wrote Canon Hayman, “has many features of<span class="pagenum"><a name="Page_222" id="Page_222">[Pg 222]</a></span> interest for the +antiquary, chiefest among which is the venerable Collegiate Church of St. +Mary. The cemetery attached to this noble edifice is the <i>Pere la Chase</i> +of Ireland. The ground naturally forms a succession of terraces, here +swelling into little knolls, there sinking into gentle declivities. A poet +said of the Protestant burial ground of Rome: ‘It might make one in love +with death to think that one should be buried in so sweet a place,’ and +the saying may be repeated of the Youghal churchyard. Death is here +divested of its horror, and wears the softened aspect of stillness and +unbroken repose. On its northern and western sides, the cemetery is +overhung by the old walls of the town, which are yet in good preservation. +In a portion of those defences, nearly opposite to the western gable of +the church, is a recessed [coffin-shaped] aperture, of which the +accompanying is an engraving. Here, as the old folk tell us, was kept the +public coffin for the poor of Youghal. Whenever needed, it was sent to the +house of the dead; and, so soon as it had discharged its office, it was +replaced here. The walls, as may be perceived, are of three thicknesses. +The newest piece, in front, is of hammered, well-squared masonry. More +ancient<span class="pagenum"><a name="Page_223" id="Page_223">[Pg 223]</a></span> is the furthest drawn, where the materials are less in size, and +are less carefully finished; but, lying between these twain, is a fragment +of a very old wall, built of exceeding small stones, and evidently +preserved from demolition because of its characteristic feature—the +Parish Coffin Recess.” It will be observed, from the illustration we give, +that the recess was coffin-shaped, so that when the parish coffin was not +in use it might be placed upright in the place specially prepared for it.</p> + +<p> </p> +<div class="figcenter"><img src="images/img23.jpg" alt="" /></div> +<p class="caption">RECESS FOR PARISH COFFIN, YOUGHAL CHURCHYARD.</p> +<p> </p> + +<p>Respecting the parish coffin of Stockton-on-Tees, there is a note in the +history of the town, by the Rev. John Brewer, and published in 1796.<span class="pagenum"><a name="Page_224" id="Page_224">[Pg 224]</a></span> It +is stated: “Soon after the Rev. Geo. Walker, vicar [1715], came to reside +at Stockton-on-Tees, he was called upon to inter a poor person. When they +came to the grave, the attendants were preparing to take the body out of +the shell or coffin which contained it. He enquired what they were doing, +and was informed that the same coffin was used for the funerals of the +poor, and that this was intended to serve again. He insisted on its being +put into the ground with the body; and, from this time, took care to +prevent a repetition of such an act of indecency.”</p> + +<p>During the visit of the members of the Yorkshire Architectural Society to +Howden, on August 25th, 1885, an old oak parish coffin was inspected by +them. It was much dilapidated, but on it could be traced the date, 1664.</p> + +<p>We have found in old churchwardens’ accounts several entries relating to +parish or church coffins. In the Vestry Book of St. Oswald, Durham, are +the following items:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td valign="top">“1614-15.</td> + <td>Pd. for mendinge the bell wheele, and for makinge the<br />coffins for to bringe the dead corpes to the church in</td> + <td><span class="spacer"> </span></td> + <td valign="bottom">ijs.</td></tr> +<tr><td> </td> + <td>Pd. for bordes for same</td> + <td> </td> + <td>xxd.</td></tr> +<tr><td><span class="pagenum"><a name="Page_225" id="Page_225">[Pg 225]</a></span></td> + <td>Pd. for bread and drinke for workmen att that tyme</td> + <td> </td> + <td>iiijd.”</td></tr></table> + +<p>The same parish records for 1666-7 contain an entry as follows:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>“For a church coffin</td> + <td><span class="spacer"> </span></td> + <td>14s.”</td></tr></table> + +<p>Parish coffins must have been very distasteful to the poor, for the +humbler classes of England dearly love a display at a funeral. An epitaph +in St. Michael’s churchyard, Macclesfield, illustrates the weakness in +this direction in our character. It reads as follows:</p> + +<div class="blockquot"> +<p class="center">“<span class="smcap">Mary Broomfield</span>,<br /> +dyd 19 Novr., 1755, aged 80.</p> + +<p>The chief concern of her life for the last 20 years was to order and +provide for her funeral. Her greatest pleasure was to think and talk +about it. She lived many years on a pension of 9d. a week, and yet +saved £5, which, at her own request, was laid out on her funeral.”</p></div> + +<p>In the reign of George III., wars prevailed to an alarming extent, and +extraordinary taxes were levied to obtain money to maintain the army and +navy. Among the proposals made to raise further revenue was a tax on +coffins, which gave rise to some keen epigrams. Here are a couple of +examples. The first is by Mr. Evans, <span class="smcaplc">M.P.</span>, and dated Derby, July 6, 1791:</p> + +<p class="poem"><span class="pagenum"><a name="Page_226" id="Page_226">[Pg 226]</a></span> +“Taxed when we’re born and when we die,<br /> +Must coffins now a tax supply?<br /> +In vain on earth we respite crave,<br /> +Or seek a shelter in the grave!”</p> + +<p>Mr. Evans adverts to the old tax by which persons, not being in the +receipt of alms, had to pay two shillings on the birth of a child. The +nobility and gentry were taxed at a much higher rate, for example, a duke, +for his eldest son, had to pay £30. Another epigrammatist addressed the +king as follows:</p> + +<p class="poem">“Taxed to the bone, thy loving subjects see!<br /> +But still supposed, when dead from taxes free;<br /> +Now to complete, Great George, thy glorious reign,<br /> +Excis’d to death, we’re then excis’d again.”</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_227" id="Page_227">[Pg 227]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner1.jpg" alt="" /></div> +<p> </p> +<h2>The Curfew Bell.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_f.jpg" alt="F" /></span>ew points of national history have given rise to so much discussion as +the facts and inferences connected with what is known as the curfew law. +The testimony of the various writers on ancient jurisprudence differs +widely as to the period at which the law originated, and yet more widely +as to the object and intention of those who imposed it upon the people of +England. We will first briefly outline the regulation or custom as we find +it under the Normans. At eight in the evening, a bell was rung, the sound +of which was the signal for everyone to put out, or rather cover, their +fires, extinguish all lights, and go to bed. This was the curfew law, +which it has been the custom to regard as a repressive measure adopted by +the tyrant Conqueror to prevent seditious meetings of the turbulent +Saxons. We “find the<span class="pagenum"><a name="Page_228" id="Page_228">[Pg 228]</a></span> name of curfew law employed as a bye-word denoting +the most odious tyranny, and historians, poets, and lawyers, speaking of +it as the acme of despotism, levelled alone at the vanquished English.” We +will endeavour to show that, on the contrary, the law was in existence and +force before the Normans trod the conquered fields of Angle-land, and that +its intention was to cherish the good of the country by preventing the +rise of conflagrations.</p> + +<p>Throughout the north of Europe, in monasteries and towns, a bell for +covering of fires was in common use; a regulation which reason cannot but +approve, for most dwellings, even those of the higher classes, were built, +for the greater part, of timber, the Saxon term for building being an +expression meaning to “make of wood.” We read that London and other towns +were frequently subject to fires. In England, the curfew law is said to +have been made an established institution by King Alfred. When that +monarch restored the University which had been founded at Oxford by St. +Frideswide, he ordained, among other thoughtful regulations, that a bell +should be rung every night at eight, when all the inhabitants of Oxford +should cover up their fires and go to bed.<span class="pagenum"><a name="Page_229" id="Page_229">[Pg 229]</a></span> The intention was not that the +fires should be put out, but merely deadened. As Mr. Lomax observes, “The +old fires were made in the centre of a large hearth, and the accumulated +ashes were swept to the back and sides. At the curfew, the large logs were +removed, and the cold ashes raked over the fire so as to cover it. A fire +so covered will often keep smouldering for days, and can be re-lighted by +adding fuel and admitting air, a most important consideration in the days +of tinder-boxes. The same custom is still pursued in the backwoods of +America, in the Australian bush, and in our own ‘black country,’ where the +great coal fires are ‘raked’ in the old fashion nightly.”</p> + +<p>The word <i>curfew</i> is derived from the old French <i>carre-feu</i> or +<i>cerre-feu</i>, which afterwards became <i>couvre-feu</i>, and lastly <i>curfew</i>. +Each of these terms, meaning to cover fire, indicates the intention; and +there was a utensil known as the <i>couvre-feu</i>, a kind of metal cover, +somewhat resembling a shield in form, the use of which was to be thrust +over the fire when the bell rang. This probably would only be found in the +houses of the wealthy.</p> + +<p> <span class="pagenum"><a name="Page_230" id="Page_230">[Pg 230]</a></span></p> +<div class="figcenter"><img src="images/img24.jpg" alt="" /></div> +<p class="caption">COUVRE-FEU.</p> +<p> </p> + +<p>King Alfred the Great passed away, and all the line of Saxon and Danish +monarchs after him; yet probably the curfew, under one or another of its +ancient names, was kept up as a national observance in each of their +reigns, with more or less laxity. At last the Conqueror came, and after +that sanguinary struggle, which had to roughly pave the way for England’s +advancement, he set himself the task of governing the people he had +overcome. Whether he found the law of the curfew still feebly kept up, or +whether it had died out we cannot tell, but we know that two years after +the battle of Hastings—in 1068—he ordered fires to be covered at the +ringing of an eight o’clock bell, and the people to retire to rest. He had +probably been accustomed to a<span class="pagenum"><a name="Page_231" id="Page_231">[Pg 231]</a></span> similar regulation in Normandy; and it is +evident the enactment, however more severely enforced than the Saxons had +previously experienced, could not have been purposed as a suspicious and +contemptuous safeguard against them, for the haughty robbers called nobles +were as subject to the curfew as the meanest swineherds they owned. There +seems to have been, from an indefinitely early period, a religious service +at eight in the evening. When William, after the injuries received by the +plunging of his horse as it trod upon hot ashes, lay dying, the vesper +bell of a neighbouring church aroused him from the stupor which had +gathered round his sinking mind. He asked if he were in England, and if +that were the curfew ringing, and on being told he was in “his own +Normandy,” and the bell was for evening prayer, he “charged them bid the +monks pray for his soul, and remained awhile dull and heavy.” +Polydore-Vergil tells us that William, to convert the native ferocity of +the people to indolence, ordained that the head of each family should +retire to rest at eight in the evening, “having raked the ashes over the +fire; and for this purpose a sign should be made through every village, +which is even now preserved, and called in the<span class="pagenum"><a name="Page_232" id="Page_232">[Pg 232]</a></span> Norman, <i>cover-feu</i>.” Mr. +Hutchinson, in his “History of Durham,” speaks of the curfew with great +bitterness: he says that William “under severe penalties, prohibited the +use of fire or candles when the curfew bell should ring, to prevent +associations and conspiracies. This bell was heard by the English as the +knell of their departed liberty, and a repeated testimony of slavery.”</p> + +<p>We learn from Du Cange, that the ringing of the <i>couvre-feu</i>, +<i>ignitegium</i>, or <i>peritegium</i> bell, as it was called in mediæval low +Latin, prevailed generally in Europe during the Middle Ages as a +precaution against fire; and this fact is alone sufficient to justify +William in reviving and extending the law in this country.</p> + +<p>Voltaire, in his “Universal History,” ridicules the notion of the curfew +being a badge of degradation; he observes that “The law, far from being +tyrannical, was only an ancient police, established in almost all the +towns of the north, and which had been long preserved in the convents.” +And he adds this reason for it: “That the houses were all built of wood, +and the fear of fire was one of the most important objects of general +police.” Throughout the reigns of<span class="pagenum"><a name="Page_233" id="Page_233">[Pg 233]</a></span> William I., and his son, William II., +the curfew law was rigidly enforced, and, however good its intentions +were, the rigour of its administration rendered it increasingly obnoxious. +The politic Henry I., in 1103, wisely repealed the enactment, modifying +the law, which, however, though not compulsory, “settled into a cherished +custom.” Though perhaps no longer as Thomson describes:</p> + +<p class="poem">“The shiv’ring wretches at the curfew sound<br /> +<span style="margin-left: 1em;">Dejected sunk into their sordid beds,</span><br /> +And, through the mournful gloom of ancient times<br /> +<span style="margin-left: 1em;">Mus’d sad, or dreamt of better.”</span></p> + +<p>Yet the weary yeomen would doubtless for a long time welcome the hour that +heralded rest. Certainly the name lingered as a dividing period of the +day.</p> + +<p>Blackstone says (vol. iv., p. 420) that Henry “abolished the curfew, for +though it is mentioned in our laws a full century afterwards, yet it is +rather spoken of as a known time of night (so denominated from that +abrogated usage) than as a still subsisting custom.”</p> + +<p>Chaucer speaks of it as a time of day:</p> + +<p class="poem">“The dede sleep, for every besinesse,<br /> +Fell on this carpenter, right as I gesse,<br /> +About curfew time, or litel more.”</p> + +<p><span class="pagenum"><a name="Page_234" id="Page_234">[Pg 234]</a></span>In the <i>Antiquarian Repertory</i>, vol. i., p. 4, it is stated upon the +authority of Monsieur Pasquier, that the ringing of the curfew bell was a +custom long established in particular towns in France, and originated, as +he supposes, in times of tumult and sedition. But the earliest instance he +gives is no farther back than the year 1331, when the city of Laon, which +had forfeited its privileges, was reinstated therein by Philip de Valois, +who directed that for the future a curfew bell should be rung in a certain +tower in that city, at the close of the day. Pasquier adds, that under the +reigns of Charles VI. and VII., it came much into use.</p> + +<p>We will now glance over the records of the curfew, as found in deeds, +enactments, poetry, and tradition, preserving, as nearly as convenient, a +sequence of date.</p> + +<p>In the second mayoralty of Sir Henry Colet, knight (father of Dean Colet), +<span class="smcaplc">A.D.</span> 1495, and under his direction, this solemn charge was given to the +quest of wardmote in every ward, as it stands printed in the <i>Custumary of +London</i>: “Also yf there be anye paryshe clerke that ryngeth curfewe after +the curfewe be ronge at Bowe Chyrche, or Saint Brydes Chyrche, or Saint +Gyles without Cripelgat, all suche to be<span class="pagenum"><a name="Page_235" id="Page_235">[Pg 235]</a></span> presented.” Stow may be regarded +as corroborating the statement of curfew usage at the two latter churches.</p> + +<p>In Stripe’s edition of Stow, 1721 (vol. i., b. 3, p. 542), speaking of St. +Mary-le-Bow, it is stated that “The parish clerk’s office, belonging to +this church, was to ring the curfew bell; as it was to be rung at three +other churches in London, at a pretty distance from each other. That, so +this notice, all the curfew bells in other parishes might be rung in due +season, viz., Barking Church, S. Bride’s, and S. Giles’s without +Cripplegate.”</p> + +<p>In the articles agreed upon and settled in 22 Henry VIII. (1531), for the +guidance of the sexton of Faversham, we read: “Imprimis, the sexton, or +his sufficient deputy, shall lye in the church steeple; and, at eight +o’clock every night, shall ring the curfewe by the space of a quarter of +an hour, with such bell as of old time hath been accustomed.”</p> + +<p>In the Middle Ages, so much regard was paid to ringing the <i>couvre-feu</i>, +that land was occasionally left to pay for it. This feeling appears to +have been not altogether extinct, even so late as the close of the +sixteenth century, for<span class="pagenum"><a name="Page_236" id="Page_236">[Pg 236]</a></span> in Bishop Hall’s “Fourth Satire” occurs the +following:</p> + +<p class="poem">“Who ever gives a paire of velvet shooes<br /> +To th’ Holy Rood, or liberally allowes<br /> +But a new rope to ring the <i>couvre-feu</i> bell,<br /> +But he desires that his great deed may dwell,<br /> +Or graven in the chancel-window glasse,<br /> +Or in his lasting tombe of plated brasse.”</p> + +<p>In the churchwardens’ and chamberlains’ accounts of Kingston-on-Thames, +occurs the following item:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>“1651. For ringing the curfew bell for one year</td> + <td><span class="spacer"> </span></td> + <td>£1 10.”</td></tr></table> + +<p>According to the Hon. Daines Barrington, curfew is written <i>curphour</i> “in +an old Scottish poem, published in 1770, with many others, from the MSS. +of George Bannatyne, who collected them in the year 1568.” It is observed +in the notes which accompany these poems, that, by “Act 144, Parliament +13, James I., this bell was to be rung in boroughs at nine in the evening, +and that the hour was afterwards changed to ten, at the solicitation of +the wife of James VI.’s favourite, James Stewart.” This lends some +countenance to what might otherwise seem erroneous in the works of the +poets and dramatists. Thus, in the old play of the<span class="pagenum"><a name="Page_237" id="Page_237">[Pg 237]</a></span> <i>Merry Devil of +Edmonton</i> (1631), the sexton exclaims:</p> + +<p class="poem">“Well, ’tis nine a clocke, ’tis time to ring curfew.”</p> + +<p>We fear, however, that Shakespeare cannot be held free from mistake and +uncertainty in his fixing of the curfew hour. Thus, in <i>Measure for +Measure</i>, the Duke says:</p> + +<p class="poem">“The best and wholesom’st spirits of the night<br /> +Invellop you, good Provost! Who call’d here o’ late?<br /> +<i>Provost</i>: None since the curfew rang.”</p> + +<p>In <i>The Tempest</i>, Prospero says:</p> + +<p class="poem"><span style="margin-left: 6em;">“You whose pastime</span><br /> +Is to make midnight mushrooms, that rejoice<br /> +To hear the solemn curfew.”</p> + +<p>Again, in <i>Romeo and Juliet</i>, he seems to advance the time still further. +Lord Capulet is made to say:</p> + +<p class="poem">“Come stir, stir, stir, the second cock hath crowed,<br /> +The curphew bell hath rung, ’tis three o’clock.”</p> + +<p>In <i>King Lear</i>, we also find the curfew considered a midnight bell: “This +is the foul fiend, Flibbertigibbett: he begins at curfew, and walks +to the first cock.”</p> + +<p>Instances of land being given for the ringing of the bell are at Mapouder, +Dorset, where land was given “to find a man to ring the morning and<span class="pagenum"><a name="Page_238" id="Page_238">[Pg 238]</a></span> +curfew bell throughout the year,” and at Ibberton, in the same county, one +acre of land was given for the ringing of the eight o’clock bell, and £4. +for ringing the morning bell.</p> + +<p>Macaulay, in 1791, says: “The custom of ringing curfew, which is still +kept up at Claybrook, has probably obtained without intermission since the +days of the Norman conqueror.” In winter, and in flat and dangerous +localities, the ringing of the bell in the evening has often been the +means of safely guiding and sometimes saving the lives of travellers; and +there are instances on record of persons so saved leaving a sum of money +for ringing this bell. Such is the story told of a bride who, from an +English village, stole out to hide, like another Ginevra, from her friends +on the wedding day. The place was near a wide moor, and the girl hid +awhile among the furze. When she sought to return, to laugh merrily at the +anxious groom and guests, she, alas! took a wrong path, and presently +found herself lost on the waste. The shades of night and the shrouding +snow fell fast, and the bride had well nigh given herself up to despair, +when, hark! the curfew bell! Yes, it is the well-known curfew bell +solemnly, and O, how sweetly, pealing from<span class="pagenum"><a name="Page_239" id="Page_239">[Pg 239]</a></span> the grey old tower, that +overshadowed her home. After being guided to that home by the blessed +sound, she presented a chime of bells to the church, and, upon her death, +years after, it was found she had bequeathed money to keep up the ringing +of the curfew bell for ever.</p> + +<p>We may here state that we are indebted for some of the information given +in this paper to Mr. H. Syer Cuming. He has also kindly favoured us with +facts and suggestions for other chapters included in this volume.</p> + +<p>The curfew bell may now be said to be one of the things of the past. True, +here and there a bell may ring in the evening from the powerful force of +old custom, yet all the associations of the custom itself are lost; the +bell summons us from home, not commands to retire to sleep; the +<i>couvre-feu</i> is a rare object of interest in our museums; and now only in +the volumes of the poets shall we find that</p> + +<p class="poem">“The curfew tolls the knell of parting day.”</p> + + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_240" id="Page_240">[Pg 240]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner3.jpg" alt="" /></div> +<p> </p> +<h2>Curious Symbols of the Saints.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_s.jpg" alt="S" /></span>ome curious symbols of the saints were carved on ancient clog-almanacks +which were in use before the introduction of printing. Even as late as the +year 1686, when Dr. Robert Plot compiled his “Natural History of +Staffordshire,” he tells us that the clog-almanack was “in use among the +meaner sort of people.” It was largely employed in the northern counties, +but Plot failed to trace it further south than the county of Stafford. In +Denmark, it was in use in bygone times, and it is supposed to have been +introduced into this country by the Danish invaders.</p> + +<p>The almanack was usually a square stick made of box or other hard wood, +about eight inches in length, and often having a ring at the top for +suspending it in a room. It occasionally formed part of a walking stick.</p> + +<p><span class="pagenum"><a name="Page_241" id="Page_241">[Pg 241]</a></span>The days of the year are represented by notches running along the angles +of the square stick, and in each angle three months are indicated. It will +be seen from the picture which forms the frontispiece to this work, that +Sunday is marked with a somewhat broader notch than the other days. Its +chief interest, however, is on account of representing emblems of the +saints, and a few of the more important may be mentioned. On January 13th, +is the feast of St. Hilary, and there is a cross or badge of a bishop. An +axe, on January 25th, indicates St. Paul’s Day. It was with that implement +that St. Paul suffered martyrdom. On St. Valentine’s Day, is a true +lover’s knot. For the Patron Saint of Wales, St. David, is a harp. It was +on that instrument that he praised God. On March 2nd, the notch ends with +a bough, and it is the day set apart to the memory of St. Chad. It is a +symbol of the hermit’s life he led in the woods near Lichfield. A bough +also appears on May 1st, the popular day for bringing home May blossom. A +harvest rake is figured on June 11th, which is St. Barnabas’ Day. It +denotes the time of hay harvest. A sword on June 24th, marks St. John the +Baptist’s Day. He was beheaded with<span class="pagenum"><a name="Page_242" id="Page_242">[Pg 242]</a></span> that weapon. St. Peter’s Day falls on +June 29th, and there are two keys shewn in allusion to his being +recognised as the janitor of Heaven. On St. Laurence’s Day, August 10th, +is a gridiron. He displayed firmness and constancy under great suffering. +He was laid on a gridiron and broiled to death over a fire. A wheel, on +which St. Catherine suffered death, represents the day set apart to her +memory. A decussated cross, on which St. Andrew was crucified, indicates +his day. His death was rendered more lingering by tying him with cords to +the cross. He may fairly be regarded as one of the most popular of our +saints; some six hundred churches have been dedicated to his memory. This +saint is always represented in pictures as an old man with a long flowing +beard. On October 25th, is St. Crispin’s Day, the Patron Saint of +shoemakers, and, most appropriately, a pair of shoes marks his day. The +Feast of St. Clement, November 23rd, is indicated with a pot. The symbol +is an allusion to the old custom of going about on that night begging +drink to make merry with. Christmas Day is marked with a horn, which has +reference to the custom of the Danes wassailing or drinking healths, +“signifying to us, that this is the time<span class="pagenum"><a name="Page_243" id="Page_243">[Pg 243]</a></span> we ought to rejoice and make +merry.” We must not omit to add that for the Purification, Annunciation, +and all other feasts of our Lady, there is always the figure of a heart.</p> + +<p>A careful study of the picture of the clog almanack will reveal other +curious matters of interest.</p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_244" id="Page_244">[Pg 244]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner2.jpg" alt="" /></div> +<p> </p> +<h2>Acrobats on Steeples.</h2> + +<p> </p> +<p><span class="dropfig"><img src="images/cap_i.jpg" alt="I" /></span>n bygone times, the public were often entertained by the performances of +acrobats on church steeples. We gather, from the brief particulars which +have come down to us of the feats enacted, that they were far from +elevating, and it is surprising that the acting was allowed to take place +on any part of a church.</p> + +<p>Rope dancing was provided and appreciated. At the coronation of Edward +VI., a rope was stretched from the battlements of St. Paul’s to a window +at the Dean’s gate, and the king was highly entertained by the capering of +a sailor of Arragon on it.</p> + +<p>A less successful piece of acting was attempted in 1555, when a Dutchman +stood on the top of St. Paul’s steeple, and waved a streamer. The wind was +high, and the lights could not be kept<span class="pagenum"><a name="Page_245" id="Page_245">[Pg 245]</a></span> burning to enable the public to +see him. Sixteen pounds was paid for the perilous performance.</p> + +<p>At Salisbury, a similar foolhardy trick was enacted by a man who hoped to +receive a gratuity from George III. But the king declined to give +anything, saying: “As the father of my people, it is my duty to reward +those who save life, and not those who risk human life.”</p> + +<p>At the reception of King Philip, in 1553, we are told, “a fellow came +slipping upon a cord, as an arrow out of a bow, from Paul’s steeple to the +ground, and lighted with his head forward on a greate sort of feather +bed.” This kind of feat remained popular for a long period. William +Hutton, the historian, saw a man giving a similar entertainment at Derby, +in 1732. Hutton’s account of the affair is full of interest, and we cannot +do better than quote a few particulars from it. “There are characters,” +wrote Hutton, “who had rather amuse the world, at the hazard of their +lives, for a slender and precarious pittance, than follow an honest +calling for an easy subsistence. A small figure of a man, seemingly +composed of spirit and gristle, appeared in October, to entertain the town +by sliding down a rope. One end of this was to be fixed at the top of<span class="pagenum"><a name="Page_246" id="Page_246">[Pg 246]</a></span> All +Saints’ steeple, and the other at the bottom of St. Michael’s, an +horizontal distance of 150 yards, which formed an inclined plane extremely +steep. A breast-plate of wood, with a groove to fit the rope, and his own +equilibrium were to be his security, while sliding down upon his belly, +with his arms and legs extended. He could not be more than six or seven +seconds in this airy journey, in which he fired a pistol and blew a +trumpet. The velocity with which he flew raised a fire by friction, and a +bold stream of smoke followed him. He performed this wonderful exploit +three successive days, in each of which he descended twice, and marched up +once; the latter took him more than an hour, in which he exhibited many +surprising achievements, as sitting unconcerned with his arms folded, +lying across the rope upon his back, then his belly, his hams, blowing the +trumpet, swinging round, hanging by the chin, the hand, the heels, the +toe, etc. The rope being too long for art to tighten, he might be said to +have danced upon the slack. Though he succeeded at Derby, yet, in +exhibiting soon after at Shrewsbury, he fell, and lost his life.”</p> + +<p>He was buried in the churchyard of St. Mary Friars, Shrewsbury, in 1740, +and over his remains<span class="pagenum"><a name="Page_247" id="Page_247">[Pg 247]</a></span> was placed a tombstone, bearing the following +epitaph:</p> + +<p class="poem">“Let this small monument record the name<br /> +Of <span class="smcap">Cadman</span>, and to future times proclaim<br /> +How, by an attempt to fly from this high spire,<br /> +Across the <i>Sabrine</i> stream, he did acquire<br /> +His fatal end. ’Twas not for want of skill,<br /> +Or courage to perform the task, he fell;<br /> +No, no, a faulty cord being drawn too tight<br /> +Hurried his soul on high to take her flight,<br /> +Which bid the body here beneath, good night.”</p> + +<p>Hogarth immortalised Cadman in one of his most popular pictures.</p> + +<p>To return to Derby, we find that, in 1734, a second “flyer” visited the +town. He was much older than the first performer, and less in stature. +“His coat,” we are told, “was in deshabille: no waistcoat; his shirt and +his shoes the worse for wear; his hat, worth three-pence, exclusive of the +band, which was packthread, bleached white by the weather; and a black +string supplied the place of buttons to his waistband. He wisely +considered, if his performances did not exceed the other’s, he might as +well stay at home, if he had one. His rope, therefore, from the same +steeple, extended to the bottom of St. Mary’s-gate, more than twice the +former length. He was to draw a wheel-barrow after him, in which was a boy +of<span class="pagenum"><a name="Page_248" id="Page_248">[Pg 248]</a></span> thirteen. After this surprising performance, an ass was to fly down, +armed as before, with a breast-plate, and at each foot a lump of lead +about half a hundred. The man, the barrow, and its contents arrived safe +at the end of their journey. When the vast multitude turned their eyes +towards the ass, which had been braying several days at the top of the +steeple for food; but, like many a lofty courtier for a place, brayed in +vain; the slackness of the rope, and the great weight of the animal and +his apparatus, made it seem, at setting off, as if he were falling +perpendicularly. The appearance was tremendous! About twenty yards before +he reached the gates of the county-hall, the rope broke. From the velocity +acquired by the descent, he bore down all before him. A whole multitude +was overwhelmed; nothing was heard but dreadful cries; nor seen, but +confusion. Legs and arms went to destruction. In this dire calamity, the +ass, which maimed others, was unhurt himself, having a pavement of soft +bodies to roll over. No lives were lost. As the rope broke near the top, +it brought down both chimneys and people at the other end of the street. +This dreadful catastrophe put a period to the art of flying. It prevented +the operator from making<span class="pagenum"><a name="Page_249" id="Page_249">[Pg 249]</a></span> the intended collection; and he sneaked out of +Derby as poor as he sneaked in.”</p> + +<p>The clergy in Derby, in years agone, appear to have enjoyed popular shows. +When Topham, the celebrated strong man, visited the town, in 1737, he +performed, among other feats, the following: “He took Mr. Chambers, vicar +of All Saints’, who weighed 27 stones, and raised him with one hand. His +head being laid on one chair and his feet on another, four people, 14 +stones each, sat upon his body, which he heaved at pleasure. He struck a +round bar of iron, one inch diameter, against his naked arm, and, at one +stroke, bent it like a bow. Weakness and feeling seemed fled together. +Being a Master of music, he entertained the company with Mad Tom. He sung +a solo to the organ in St. Werburgh’s church, then the only one in Derby; +but though he might perform with judgment, yet the voice, more terrible +than sweet, scarcely seemed human. Though of a pacific temper, and with +the appearance of a gentleman, yet he was liable to the insults of the +rude. The hostler at the Virgin’s Inn, where he resided, having given him +disgust, he took one of the kitchen spits from the mantel-piece, and bent +it round his neck like a<span class="pagenum"><a name="Page_250" id="Page_250">[Pg 250]</a></span> handkerchief; but as he did not choose to tuck +the ends in the hostler’s bosom, the cumbrous ornament excited the laugh +of the company, till he condescended to untie the iron cravat.”</p> + +<p>In 1600, Banks, and his famous horse, Morocco, ascended to the top of St. +Paul’s. The animal was made to override the vane, much to the astonishment +of a large gathering of Londoners. It is related in one of the “Jest +Books” of the period that a servant came to his master, who was walking +about the middle aisle of the church, to ask him to go and witness the +wonderful performance. “Away with you, fool!” answered the gentleman, +“what need I go so far to see a horse on the top, when I can see so many +asses at the bottom?” In France, Banks and his horse attracted much +attention. At Orleans, we are told, the fame they had obtained brought +Banks under the imputation of a sorcerer, and he narrowly escaped being +burnt at the stake. According to Bishop Morton, Banks cleared himself by +commanding his horse to “seek out one in the press of the people who had a +crucifix on his hat; which done, he bade him kneel down unto it, and not +this only, but also to rise up again, and to kiss it. ‘And now, +gentlemen,’<span class="pagenum"><a name="Page_251" id="Page_251">[Pg 251]</a></span> (quoth he), ‘I think my horse hath acquitted both me and +himself;’ and so his adversaries rested satisfied, conceiving (as it might +seem) that the devil had no power to come near the cross.” It is stated by +several writers that Banks and his horse were burned to death at Rome, “as +subjects of the Black Power of the World, by the order of the Pope.” Other +writers assert that he was living in the days of King Charles as a jolly +vintner in Cheapside.</p> + +<p>The most serious results of permitting acrobats to perform on churches +remain to be recorded. It is related by Raine that, in 1237, Prior +Melsonby was elected Bishop of Durham, and that his mitre was taken from +him for encouraging a rope dancer to perform his feats on a cord stretched +between the towers of the cathedral. The poor fellow fell and broke his +neck.</p> + +<p> </p> +<div class="figcenter"><img src="images/the_end.jpg" alt="THE END" /></div> + +<p><span class="pagenum"><a name="Page_252" id="Page_252">[Pg 252]</a></span></p> + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<p><span class="pagenum"><a name="Page_253" id="Page_253">[Pg 253]</a></span></p> +<p> </p> +<div class="figcenter"><img src="images/banner4.jpg" alt="" /></div> +<p> </p> +<h2>Index.</h2> + + +<p class="index"> +Abjuring the realm, <a href="#Page_4">4</a><br /> +<br /> +Acrobats on steeples, <a href="#Page_244">244-251</a><br /> +<br /> +Ale at weddings, <a href="#Page_199">199</a><br /> +<br /> +Alford, plague at, <a href="#Page_164">164</a><br /> +<br /> +Armour, buried in, <a href="#Page_219">219</a><br /> +<br /> +<br /> +Bainbridge horn, <a href="#Page_79">79</a><br /> +<br /> +Banks and his horse Morocco, <a href="#Page_250">250</a><br /> +<br /> +Battle Abbey, <a href="#Page_38">38</a><br /> +<br /> +Bear-baiting on Sunday, <a href="#Page_99">99</a><br /> +<br /> +Bedford bridge, <a href="#Page_51">51</a>;<br /> +<span style="margin-left: 1em;">prison, <a href="#Page_51">51</a>;</span><br /> +<span style="margin-left: 1em;">Bunyan, <a href="#Page_51">51</a>;</span><br /> +<span style="margin-left: 1em;">curious regulations, <a href="#Page_51">51</a>;</span><br /> +<span style="margin-left: 1em;">chapel, <a href="#Page_51">51</a></span><br /> +<br /> +Bernwood forest, <a href="#Page_72">72</a><br /> +<br /> +Beverley sanctuary; <a href="#Page_14">14</a>,<br /> +<span style="margin-left: 1em;">plague at, <a href="#Page_160">160</a></span><br /> +<br /> +Biddenden Maids Charity, <a href="#Page_148">148-151</a><br /> +<br /> +Bible burned, <a href="#Page_127">127</a><br /> +<br /> +Boar slaying, <a href="#Page_74">74</a><br /> +<br /> +Boiling oil, ordeal of, <a href="#Page_24">24</a><br /> +<br /> +Boiling water, ordeal of, <a href="#Page_23">23</a><br /> +<br /> +“Book of Sports,” <a href="#Page_103">103</a><br /> +<br /> +Bowling on Sunday, <a href="#Page_97">97</a><br /> +<br /> +Bradford-on-Avon bridge, <a href="#Page_53">53</a><br /> +<br /> +Bradley, plague at, <a href="#Page_166">166</a><br /> +<br /> +Brentwood Church, sanctuary in, <a href="#Page_9">9</a><br /> +<br /> +Braintree, plague at, <a href="#Page_167">167</a><br /> +<br /> +Broad-stone, East Retford, <a href="#Page_164">164</a><br /> +<br /> +Bull-baiting announced in church, <a href="#Page_92">92</a><br /> +<br /> +Buried alive, <a href="#Page_165">165</a><br /> +<br /> +Burning to death, <a href="#Page_85">85</a><br /> +<br /> +<br /> +Cadman killed, <a href="#Page_247">247</a><br /> +<br /> +Carlisle horn, <a href="#Page_75">75</a><br /> +<br /> +Castleton, curious custom at, <a href="#Page_180">180-182</a><br /> +<br /> +Chapels on Bridges, <a href="#Page_44">44-64</a><br /> +<br /> +Chairs, sanctuary, <a href="#Page_15">15</a><br /> +<br /> +Charter Horns, <a href="#Page_65">65-79</a><br /> +<br /> +Cheapside Cross, <a href="#Page_138">138-147</a><br /> +<br /> +Chingford horn, <a href="#Page_78">78</a>;<br /> +<span style="margin-left: 1em;">singular tenure, <a href="#Page_79">79</a></span><br /> +<br /> +Chimney money, <a href="#Page_183">183-185</a><br /> +<br /> +Clog almanack, <a href="#Page_240">240</a><br /> +<br /> +Coining by Archbishop of York, <a href="#Page_38">38</a><br /> +<br /> +Colchester, plague at, <a href="#Page_169">169</a><br /> +<br /> +Cold water ordeal, <a href="#Page_25">25</a><br /> +<br /> +Concerning Coffins, <a href="#Page_218">218-226</a><br /> +<br /> +Corpse, touching a, <a href="#Page_28">28-36</a><br /> +<br /> +Craven custom, <a href="#Page_202">202</a><br /> +<br /> +Cuming, H. Syer, <a href="#Page_239">239</a><br /> +<br /> +Cross, origin of, <a href="#Page_120">120</a><br /> +<br /> +Curfew Bell, <a href="#Page_227">227-239</a><br /> +<br /> +Curious Symbols of the Saints, <a href="#Page_240">240-243</a><br /> +<br /> +<br /> +Danes, Sunday under, <a href="#Page_83">83</a><br /> +<br /> +Derby St. Mary’s bridge, <a href="#Page_54">54</a>;<br /> +<span style="margin-left: 1em;">chapel, <a href="#Page_55">55</a>;</span><br /> +<span style="margin-left: 1em;">Jesuits, <a href="#Page_55">55</a>;</span><br /> +<span style="margin-left: 1em;">St. James bridge, <a href="#Page_56">56</a>;</span><br /> +<span style="margin-left: 1em;">plague, <a href="#Page_161">161</a>;</span><br /> +<span style="margin-left: 1em;">rope performing, <a href="#Page_246">246</a>;</span><br /> +<span style="margin-left: 1em;">Topham, <a href="#Page_249">249</a></span><br /> +<br /> +Durham sanctuary, <a href="#Page_12">12-14</a>;<br /> +<span style="margin-left: 1em;">parish-coffins, <a href="#Page_224">224</a>;</span><br /> +<span style="margin-left: 1em;">fatal accident to a rope-dancer, <a href="#Page_251">251</a></span><br /> +<br /> +<br /> +Easingwold parish coffin, <a href="#Page_221">221</a><br /> +<br /> +Easter Sepulchre, <a href="#Page_111">111-119</a><br /> +<br /> +Eleanor, Queen, <a href="#Page_138">138</a>;<br /> +<span style="margin-left: 1em;">crosses, <a href="#Page_138">138</a></span><br /> +<br /> +Esk, bridge over, <a href="#Page_46">46</a><br /> +<br /> +Eyam cross, <a href="#Page_121">121</a>;<br /> +<span style="margin-left: 1em;">plague, <a href="#Page_170">170-173</a></span><br /> +<br /> +Executions, <a href="#Page_25">25</a>, <a href="#Page_29">29</a>, <a href="#Page_33">33</a>, <a href="#Page_34">34</a>, <a href="#Page_36">36</a>, <a href="#Page_37">37</a>, <a href="#Page_56">56</a>, <a href="#Page_85">85</a><br /> +<br /> +<br /> +Fight between the Mayor of Hull and Archbishop of York, <a href="#Page_37">37-43</a><br /> +<span class="pagenum"><a name="Page_254" id="Page_254">[Pg 254]</a></span><br /> +Fined for not attending church, <a href="#Page_108">108-110</a><br /> +<br /> +Football on Sunday, <a href="#Page_96">96</a><br /> +<br /> +Friars building bridges, <a href="#Page_44">44</a><br /> +<br /> +<br /> +Grave, a man making his own, <a href="#Page_167">167</a><br /> +<br /> +<br /> +Hanging, <a href="#Page_25">25-37</a><br /> +<br /> +Hastings, battle of, <a href="#Page_86">86</a><br /> +<br /> +Henry I. abolishes curfew law, <a href="#Page_233">233</a><br /> +<br /> +Hoghton Tower, James at, <a href="#Page_102">102</a><br /> +<br /> +Hot ale at weddings, <a href="#Page_199">199-202</a><br /> +<br /> +Howden parish coffin, <a href="#Page_224">224</a><br /> +<br /> +Hull merchants evading prisage claims, <a href="#Page_39">39</a>;<br /> +<span style="margin-left: 1em;">Sunday regulations, <a href="#Page_89">89</a>;</span><br /> +<span style="margin-left: 1em;">plague at, <a href="#Page_95">95</a></span><br /> +<br /> +Hungerford horn, <a href="#Page_77">77</a>;<br /> +<span style="margin-left: 1em;">curious customs, <a href="#Page_78">78</a></span><br /> +<br /> +<br /> +Indulgences, <a href="#Page_45">45</a>, <a href="#Page_122">122</a><br /> +<br /> +Ireland, burials without coffins, <a href="#Page_221">221</a><br /> +<br /> +Iron, red-hot ordeal, <a href="#Page_27">27</a><br /> +<br /> +<br /> +King curing an Abbot of indigestion, <a href="#Page_174">174-176</a><br /> +<br /> +Kissing the Bride, <a href="#Page_195">195-198</a><br /> +<br /> +Kissing customs, <a href="#Page_78">78</a>, <a href="#Page_107">107</a><br /> +<br /> +Knox and Sunday, <a href="#Page_98">98</a><br /> +<br /> +<br /> +Leicester, plague at, <a href="#Page_158">158-160</a><br /> +<br /> +Lich-gates, <a href="#Page_139">139-140</a><br /> +<br /> +Lincoln, Bishop of, claims right of hanging criminals, <a href="#Page_37">37</a><br /> +<br /> +London Bridge, <a href="#Page_47">47-50</a>;<br /> +<span style="margin-left: 1em;">chapel on, <a href="#Page_48">48</a>;</span><br /> +<span style="margin-left: 1em;">houses on, <a href="#Page_48">48</a>;</span><br /> +<span style="margin-left: 1em;">terrible fire, <a href="#Page_48">48</a>;</span><br /> +<span style="margin-left: 1em;">heads of traitors on, <a href="#Page_49">49</a></span><br /> +<br /> +<br /> +Macclesfield, curious epitaph, <a href="#Page_225">225</a><br /> +<br /> +Manchester sanctuary, <a href="#Page_6">6-7</a><br /> +<br /> +Manx laws, <a href="#Page_192">192</a><br /> +<br /> +Markets on Sunday, <a href="#Page_86">86-89</a><br /> +<br /> +Marriage of a Blue-coat boy, <a href="#Page_207">207</a><br /> +<br /> +Marriages on Sunday, <a href="#Page_98">98</a><br /> +<br /> +Marrying Children, <a href="#Page_203">203-209</a><br /> +<br /> +Marrying under the gallows, <a href="#Page_191">191-194</a><br /> +<br /> +Marrying in a white sheet, <a href="#Page_186">186-190</a><br /> +<br /> +Masques on Sunday, <a href="#Page_95">95</a><br /> +<br /> +Mint belonging to Archbishop of York, <a href="#Page_38">38</a><br /> +<br /> +Murder in Westminster Abbey, <a href="#Page_8">8-9</a><br /> +<br /> +<br /> +New England, Sunday in, <a href="#Page_107">107-108</a><br /> +<br /> +New York, curious marriage custom, <a href="#Page_194">194</a><br /> +<br /> +Nigel’s horn, <a href="#Page_72">72</a><br /> +<br /> +Norfolk, Sunday trading in, <a href="#Page_91">91</a><br /> +<br /> +Northampton, fire at, <a href="#Page_183">183</a>;<br /> +<span style="margin-left: 1em;">hearth money, <a href="#Page_184">184</a>;</span><br /> +<span style="margin-left: 1em;">cross, <a href="#Page_139">139</a>, <a href="#Page_141">141</a></span><br /> +<br /> +<br /> +Oak leaves, carrying, <a href="#Page_179">179</a><br /> +<br /> +Ordeal, origin of, <a href="#Page_22">22</a><br /> +<br /> +Oxford, play at, <a href="#Page_95">95</a><br /> +<br /> +<br /> +Passing Bell, <a href="#Page_210">210-217</a><br /> +<br /> +Penance of Jane Shore, <a href="#Page_125">125</a><br /> +<br /> +Penderel’s grave, <a href="#Page_178">178</a><br /> +<br /> +Plagues and Pestilences, <a href="#Page_152">152-173</a>;<br /> +<span style="margin-left: 1em;">business stopped, <a href="#Page_152">152</a>;</span><br /> +<span style="margin-left: 1em;">watch and ward, <a href="#Page_153">153</a>;</span><br /> +<span style="margin-left: 1em;">red crosses on doors, <a href="#Page_154">154</a>;</span><br /> +<span style="margin-left: 1em;">dogs killed, <a href="#Page_154">154</a>;</span><br /> +<span style="margin-left: 1em;">strange remedies, <a href="#Page_155">155</a>;</span><br /> +<span style="margin-left: 1em;">Newcastle, <a href="#Page_158">158</a>;</span><br /> +<span style="margin-left: 1em;">Leicester, <a href="#Page_158">158</a>;</span><br /> +<span style="margin-left: 1em;">Derby, <a href="#Page_162">162</a>;</span><br /> +<span style="margin-left: 1em;">Smoking, <a href="#Page_163">163</a>;</span><br /> +<span style="margin-left: 1em;">Broad-stone, East Retford, <a href="#Page_164">164</a>;</span><br /> +<span style="margin-left: 1em;">Alford <a href="#Page_164">164</a>;</span><br /> +<span style="margin-left: 1em;">burial of dead, <a href="#Page_165">165</a>;</span><br /> +<span style="margin-left: 1em;">buried alive, <a href="#Page_165">165</a>;</span><br /> +<span style="margin-left: 1em;">Stratford-on-Avon, <a href="#Page_165">165</a>;</span><br /> +<span style="margin-left: 1em;">Bradley, <a href="#Page_166">166</a>;</span><br /> +<span style="margin-left: 1em;">Braintree, <a href="#Page_167">167</a>;</span><br /> +<span style="margin-left: 1em;">Colchester, <a href="#Page_169">169</a>;</span><br /> +<span style="margin-left: 2em;">collections, <a href="#Page_170">170</a>;</span><br /> +<span style="margin-left: 1em;">Eyam, <a href="#Page_170">170</a></span><br /> +<br /> +Plays on Sunday, <a href="#Page_92">92-96</a><br /> +<br /> +Preaching, extravagant, <a href="#Page_133">133</a><br /> +<br /> +Puritans and Sunday, <a href="#Page_101">101</a>, <a href="#Page_104">104-147</a><br /> +<br /> +Pusey horn, <a href="#Page_70">70</a><br /> +<br /> +<br /> +Reading Abbey, <a href="#Page_174">174</a><br /> +<br /> +Red-hot iron ordeal, <a href="#Page_27">27</a><br /> +<br /> +Rhyne Toll, <a href="#Page_73">73</a><br /> +<br /> +Right of Sanctuary, <a href="#Page_1">1-21</a><br /> +<br /> +Ringing on May 29th, <a href="#Page_183">183</a><br /> +<br /> +Romance of Trial, <a href="#Page_23">23-26</a><br /> +<br /> +Rotherham Bridge, <a href="#Page_56">56</a>;<br /> +<span style="margin-left: 1em;">chapel, <a href="#Page_56">56</a></span><br /> +<br /> +Rope dancers, <a href="#Page_244">244-251</a><br /> +<br /> +<br /> +St. Paul’s Cross, <a href="#Page_120">120-137</a>;<br /> +<span style="margin-left: 1em;">oaths taken at, <a href="#Page_122">122</a>;</span><br /> +<span style="margin-left: 1em;">thrown down by an earthquake, <a href="#Page_122">122</a>;</span><br /> +<span style="margin-left: 1em;">indulgences granted for assisting to rebuild it, <a href="#Page_122">122</a>;</span><br /> +<span style="margin-left: 1em;">penance at, <a href="#Page_124">124-125</a>;</span><br /> +<span style="margin-left: 1em;">sermon in favour of the Duke of Gloucester, <a href="#Page_126">126</a>;</span><br /> +<span style="margin-left: 1em;">Bible burned at, <a href="#Page_127">127</a>;</span><br /> +<span style="margin-left: 1em;">riot at, <a href="#Page_128">128</a>;</span><br /> +<span style="margin-left: 1em;">Queen Elizabeth’s love of display, <a href="#Page_129">129</a>;</span><br /> +<span style="margin-left: 1em;">Hooker at Shunamite House, <a href="#Page_131">131</a>;</span><br /> +<span style="margin-left: 1em;">rioters at,<a href="#Page_131">131</a>;</span><br /> +<span style="margin-left: 1em;">James I. at, <a href="#Page_133">133</a>;</span><br /> +<span style="margin-left: 1em;">pulled down, <a href="#Page_136">136</a></span><br /> +<br /> +Sales, etc., announced by parish clerks, <a href="#Page_92">92</a><br /> +<span class="pagenum"><a name="Page_255" id="Page_255">[Pg 255]</a></span><br /> +Salford bridge, <a href="#Page_51">51</a>;<br /> +<span style="margin-left: 1em;">chapel on, <a href="#Page_51">51</a>;</span><br /> +<span style="margin-left: 1em;">prison on, <a href="#Page_51">51</a></span><br /> +<br /> +Salisbury, tricks on steeple at, <a href="#Page_245">245</a>;<br /> +<span style="margin-left: 1em;">Cadman killed, <a href="#Page_247">247</a></span><br /> +<br /> +Sanctuary, origin of, <a href="#Page_1">1</a><br /> +<br /> +Sanctuary, right of, <a href="#Page_1">1-21</a><br /> +<br /> +Saxons, Sunday under, <a href="#Page_82">82</a><br /> +<br /> +Sorcery at Dalkeith, <a href="#Page_35">35</a><br /> +<br /> +Scotchman knocking at York gates, <a href="#Page_102">102</a><br /> +<br /> +Scotland, Early marriages in, <a href="#Page_209">209</a><br /> +<br /> +Secrets of the realm, disclosing, <a href="#Page_5">5</a><br /> +<br /> +Services and customs of Royal Oak Day, <a href="#Page_179">179-185</a><br /> +<br /> +Shunamite House, <a href="#Page_131">131</a><br /> +<br /> +Skelton in Westminster sanctuary, <a href="#Page_10">10</a><br /> +<br /> +Slavery in England, <a href="#Page_84">84</a><br /> +<br /> +Sports on Sunday, <a href="#Page_100">100</a><br /> +<br /> +Stafford sanctuary, <a href="#Page_11">11</a><br /> +<br /> +Stage plays in churches, <a href="#Page_92">92-96</a><br /> +<br /> +Stockton-on-Tees parish coffin, <a href="#Page_223">223</a><br /> +<br /> +Stoning to death, <a href="#Page_85">85</a><br /> +<br /> +Stratford-on-Avon, plague at, <a href="#Page_165">165</a><br /> +<br /> +Sunday in the Olden Time, <a href="#Page_81">81-110</a><br /> +<br /> +Survival of ordeal, <a href="#Page_36">36</a><br /> +<br /> +Swords, wearing, <a href="#Page_5">5</a><br /> +<br /> +<br /> +Tax on coffins proposed, <a href="#Page_225">225</a><br /> +<br /> +Tewkesbury, battle of, <a href="#Page_7">7</a><br /> +<br /> +Thief, hanging a, <a href="#Page_37">37</a><br /> +<br /> +Traitors’ heads on London bridge, <a href="#Page_49">49</a><br /> +<br /> +Travelling in the olden time, <a href="#Page_79">79</a><br /> +<br /> +Trial, romance of, <a href="#Page_22">22-36</a><br /> +<br /> +Tobacco fines, <a href="#Page_108">108</a><br /> +<br /> +Touch, ordeal of, <a href="#Page_28">28-36</a><br /> +<br /> +<br /> +Ulphus, horn of, <a href="#Page_65">65</a><br /> +<br /> +<br /> +Wakefield Bridge, <a href="#Page_59">59</a>;<br /> +<span style="margin-left: 1em;">chapel, <a href="#Page_59">59</a>;</span><br /> +<span style="margin-left: 1em;">battle, <a href="#Page_60">60</a></span><br /> +<br /> +Walking on Sunday forbidden, <a href="#Page_107">107</a><br /> +<br /> +Water ordeals, <a href="#Page_24">24-25</a><br /> +<br /> +Westminster Sanctuary, <a href="#Page_10">10</a><br /> +<br /> +Wigton, meat at church door, <a href="#Page_90">90</a><br /> +<br /> +William I. enforces curfew law, <a href="#Page_233">233</a><br /> +<br /> +Whipping to death, <a href="#Page_86">86</a><br /> +<br /> +Whitton, marriage custom at, <a href="#Page_199">199</a><br /> +<br /> +Worcester, Sunday trading at, <a href="#Page_90">90</a>;<br /> +<span style="margin-left: 1em;">battle of, <a href="#Page_178">178</a></span><br /> +<br /> +<br /> +York gates closed on Sunday, <a href="#Page_101">101</a><br /> +<br /> +York bridge over Ouse, <a href="#Page_50">50</a>;<br /> +<span style="margin-left: 1em;">chapel, <a href="#Page_50">50</a></span><br /> +<br /> +Youghal parish coffin, <a href="#Page_221">221</a><br /> +</p> + + + + + +<p> </p><p> </p> +<hr style="width: 50%;" /> +<div class="verts"> +<p class="center"><span class="large">PUBLICATIONS</span><br /> +<small>OF</small><br /> +<span class="large">WILLIAM ANDREWS & CO.,<br /> +THE HULL PRESS,<br /> +HULL.</span></p> + + +<p> </p><p> </p> +<p class="center">IN THE PRESS. SECOND AND CHEAPER EDITION.</p> + +<p class="title">Curiosities of the Church:</p> +<p class="center">Studies of Curious Customs, Services, and Records.</p> +<p class="center">By WILLIAM ANDREWS, <span class="smcaplc">F.R.H.S.</span>,<br /> +<small><span class="smcap">Author of “Historic Romance,” “Famous Frosts and Frost Fairs,” “Historic Yorkshire,” etc.</span></small></p> + + +<p class="center">CONTENTS:</p> + +<p class="hang">Early Religious Plays: being the Story of the English Stage in its Church +Cradle Days—The Caistor Gad-Whip Manorial Service—Strange Serpent +Stories—Church Ales—Rush-Bearing—Fish in Lent—Concerning Doles—Church +Scrambling Charities—Briefs—Bells and Beacons for Travellers by +Night—Hour Glasses in Churches—Chained Books in Churches—Funeral +Effigies—Torchlight Burials—Simple Memorials of the Early Dead—The +Romance of Parish Registers—Dog Whippers and Sluggard Wakers—Odd Items +from Old Accounts—An Index of six closely-printed pages.</p> + +<p class="center">ILLUSTRATED.</p> + +<p class="center">Press Opinions.</p> + +<div class="blockquot"><p>“A volume both entertaining and instructive, throwing much light on +the manners and customs of bygone generations of Churchmen, and will +be read to-day with much interest.”—<i>Newbery House Magazine.</i></p> + +<p>“An extremely interesting volume.”—<i>North British Daily Mail.</i></p> + +<p>“A work of lasting interest.”—<i>Hull Examiner.</i></p> + +<p>“Full of interest.”—<i>The Globe.</i></p> + +<p>“The reader will find much in this book to interest, instruct, and +amuse.”—<i>Home Chimes.</i></p> + +<p>“We feel sure that many will feel grateful to Mr. Andrews for having +produced such an interesting book.”—<i>The Antiquary.</i></p> + +<p>“A volume of great research and striking interest.”—<i>The Bookbuyer +(New York).</i></p> + +<p>“A valuable book.”—<i>Literary World (Boston, U.S.A.).</i></p> + +<p>“Contains, in a popular and readable form, much that is curious and +instructive.”—<i>Manchester Guardian.</i></p> + +<p>“An admirable book.”—<i>Sheffield Independent.</i></p> + +<p>“An interesting, handsomely got up volume.... Mr. Andrews is always +chatty, and expert in making a paper on a dry subject exceedingly +readable.”—<i>Newcastle Courant.</i></p> + +<p>“Mr. William Andrews’ new book, ‘Curiosities of the Church,’ adds +another to the series by which he has done so much to popularise +antiquarian studies.... The book, it should be added, has some quaint +illustrations, and its rich matter is made available for reference by +a full and carefully compiled index.”—<i>Scotsman.</i></p></div> + + +<p> </p><p> </p> +<p class="center"><i>Elegantly bound in cloth gilt, demy 8vo., price 6s.</i></p> + +<p class="title">Old-Time Punishments.</p> +<p class="center">By WILLIAM ANDREWS, <span class="smcaplc">F.R.H.S.</span>,<br /> +<small><span class="smcap">Author of “Curiosities of the Church,” “Historic Romance,”<br />“Famous Frosts +and Frost Fairs,” “Historic Yorkshire,” etc.</span></small></p> + +<p class="center">CONTENTS.</p> + +<p class="center">Carefully prepared papers, profusely illustrated, appear on the following +subjects:—</p> + +<p class="hang"><i>The Ducking Stool—The Brank, or Scold’s Bridle—The Pillory—Punishing +Authors and burning books—Finger-Pillory—The Jougs—The Stocks—The +Drunkard’s Cloak—Whipping—Public Penance in White Sheets—The +Repentance—Stool-Riding the Stang—Gibbet Lore—Drowning—Burning to +Death—Boiling to Death—Beheading—Hanging, Drawing, and +Quartering—Pressing to Death—Hanging—Hanging in Chains—The Halifax +Gibbet—The Scottish Maiden, etc.—An Index of five closely-printed +pages.</i></p> + +<p class="center">MANY CURIOUS ILLUSTRATIONS.</p> + +<p class="center">PRESS OPINIONS.</p> + +<div class="blockquot"><p>“This is an entertaining book ... well-chosen illustrations and a +serviceable index.”—<i>Athenæum.</i></p> + +<p>“A hearty reception may be bespoken for it.”—<i>Globe.</i></p> + +<p>“A work which will be eagerly read by all who take it +up.”—<i>Scotsman.</i></p> + +<p>“It is entertaining.”—<i>Manchester Guardian.</i></p> + +<p>“A vast amount of curious and entertaining matter.”—<i>Sheffield +Independent.</i></p> + +<p>“We can honestly recommend a perusal of this book.”—<i>Yorkshire Post.</i></p> + +<p>“Interesting, and handsomely printed.”—<i>Newcastle Chronicle.</i></p> + +<p>“A very readable history.”—<i>Birmingham Daily Gazette.</i></p> + +<p>“Mr. Andrews’ book is well worthy of careful study, and is a perfect +mine of wealth on the subject of which it treats.”—<i>Herts +Advertiser.</i></p> + +<p>“It is sure of a warm welcome on both sides of the +Atlantic.”—<i>Christian Leader.</i></p></div> + + + +<p> </p><p> </p> +<p class="center"><i>Elegantly bound in cloth gilt, crown 8vo., price 4s.</i></p> + +<p class="title">YORKSHIRE IN OLDEN TIMES.</p> +<p class="center">Edited by WILLIAM ANDREWS, <span class="smcaplc">F.R.H.S.</span></p> + +<p class="dropcap"><span class="caps">This</span> work consists of a series of carefully written papers, reprinted from +the <i>Wakefield Free Press</i> and other Journals.</p> + +<p class="center">CONTENTS:</p> + +<p class="hang"><b>An Outline History of Yorkshire.</b> By <span class="smcap">Thomas Frost</span>.</p> + +<p class="hang"><b>The Cow-Devil: A Legend of Craven.</b> By <span class="smcap">William Brockie</span>.</p> + +<p class="hang"><b>The First Anglo-Saxon Poet.</b> By <span class="smcap">John H. Leggott, f.r.h.s.</span></p> + +<p class="hang"><b>The Battle of Brunanburgh.</b> By <span class="smcap">Frederick Ross, f.r.h.s.</span></p> + +<p class="hang"><b>Old Customs at York.</b> By <span class="smcap">George Benson</span>.</p> + +<p class="hang"><b>Elizabethan Gleanings.</b> By <span class="smcap">Aaron Watson</span>.</p> + +<p class="hang"><b>The Fight for the Hornsea Fishery.</b> By <span class="smcap">T. Tindall Wildridge</span>.</p> + +<p class="hang"><b>Folk Assemblies.</b> By <span class="smcap">John Nicholson</span>.</p> + +<p class="hang"><b>Quaint Gleanings from the Parish Register-Chest of Kirkby Wharfe.</b> By the +Rev. <span class="smcap">Richard Wilton, m.a.</span></p> + +<p class="hang"><b>The Wakefield Mysteries.</b> By <span class="smcap">William Henry Hudson</span>.</p> + +<p class="hang"><b>A Biographical Romance.</b> By <span class="smcap">William Andrews, f.r.h.s.</span></p> + +<p class="hang"><b>Some Scraps and Shreds of Yorkshire Superstitions.</b> By <span class="smcap">W. Sydney, f.r.s.l.</span></p> + +<p class="hang"><b>The Salvation of Holderness.</b> By <span class="smcap">Frederick Ross, f.r.h.s.</span></p> + +<p class="hang"><b>Yorkshire Fairs and Festivals.</b> By <span class="smcap">Thomas Frost</span>.</p> + +<p class="hang"><b>James Nayler, the Mad Quaker who claimed to be the Messiah.</b> By <span class="smcap">William +Andrews, f.r.h.s.</span></p> + +<p class="hang"><b>Duke Richard’s Doom: A Legend of Sandal Castle.</b> By <span class="smcap">Edward Lamplough</span>.</p> + +<p class="hang"><b>Obsolete Industries of the East Riding.</b> By <span class="smcap">John Nicholson</span>.</p> + +<p class="hang"><b>Bolton Abbey: Its History and Legends.</b> By <span class="smcap">Alfred Chamberlain, b.a.</span></p> + +<p class="hang"><b>To Bolton Abbey.</b> By the Rev. <span class="smcap">E. G. Charlesworth</span>.</p> + +<p class="center">A CAREFULLY COMPILED INDEX.</p> + +<p class="center">Opinions of the Press.</p> + +<p><i>The following are extracted from a number of favourable reviews of</i> +“<span class="smcap">Yorkshire in the Olden Times</span>.”</p> + +<div class="blockquot"><p>The <i>Bury Free Press</i> says: “The volume is one of wide and varied +interest, which will secure for it readers in all parts of the +country.”</p> + +<p>The <i>Shields Daily Gazette</i> states: “The work consists of a series of +articles contributed by various authors, and it thus has the merit of +bringing together much special knowledge from a great number of +sources. It is an entertaining volume, full of interest for the +general reader, as well as for the learned and curious.”</p> + +<p>The <i>Hornsea Gazette</i> concludes its notice by saying: “The work is one +which cannot fail to instruct and entertain the reader.”</p> + +<p>It is pronounced by the <i>Hull Examiner</i> “a most readable and +well-bound volume.”</p> + +<p>Says the <i>Malton Gazette</i>: “Unlike many books akin to it, this work +contains nothing not of permanent and exclusive worth, and Mr. +Andrews’ latest book is one which the future historian of the shire of +many acres will be glad to avail himself of.”</p> + +<p>The <i>Christian Leader</i> finishes a long and favourable review as +follows: “The volume is one of diversified interest, likely to find +readers in other parts of the country as well as in the great province +to which it has particular reference.”</p></div> + +<p class="center"><i>The Edition is limited to 400 copies, and only a few remain on sale.</i></p> + +<p class="center"><i>An early application for copies necessary.</i></p> + + +<p> </p><p> </p> +<p class="center">AN IMPORTANT BOOK FOR REFERENCE.</p> +<p class="center">Fcap 4to. Bevelled boards, gilt tops. Price 4s.</p> + +<p class="title">FAMOUS FROSTS <span class="smcaplc">AND</span> FROST FAIRS<br /> +IN GREAT BRITAIN.</p> + +<p class="center">Chronicled from the Earliest to the Present Time.</p> +<p class="center">By WILLIAM ANDREWS, <span class="smcaplc">F.R.H.S.</span>,<br /> +<small><span class="smcap">Author of “Curiosities of the Church,” “Old-Time Punishments,” etc.</span></small></p> + +<p class="center">Only 400 copies printed, each copy numbered, and only 50 remain on sale.<br /> +Three curious full-page illustrations.</p> + +<p class="dropcap"><span class="caps">This</span> work furnishes a carefully prepared account of all the great Frosts +occurring in this country from <span class="smcaplc">A.D.</span> 134 to 1887. The numerous Frost Fairs +on the Thames are fully described, and illustrated with quaint woodcuts, +and several old ballads relating to the subject are reproduced. It is +tastefully printed and elegantly bound.</p> + +<p><i>The following are a few of the many favourable reviews of “Famous Frosts +and Frost Fairs.”</i></p> + +<div class="blockquot"><p>“The work is thoroughly well written, it is careful in its facts, and +may be pronounced exhaustive on the subject. Illustrations are given +of several frost fairs on the Thames, and as a trustworthy record this +volume should be in every good library. The usefulness of the work is +much enhanced by a good index.”—<i>Public Opinion.</i></p> + +<p>“The book is beautifully got up.”—<i>Barnsley Independent.</i></p> + +<p>“A very interesting volume.”—<i>Northern Daily Telegraph.</i></p> + +<p>“A great deal of curious and valuable information is contained in +these pages.... A comely volume.”—<i>Literary World.</i></p> + +<p>“The work from first to last is a most attractive one, and the arts +alike of printer and binder have been brought into one to give it a +pleasing form.”—<i>Wakefield Free Press.</i></p> + +<p>“An interesting and valuable work.”—<i>West Middlesex Times.</i></p> + +<p>“Not likely to fail in interest.”—<i>Manchester Guardian</i>.</p> + +<p>“This chronology has been a task demanding extensive research and +considerable labour and patience, and Mr. Andrews is to be heartily +congratulated on the result.”—<i>Derby Daily Gazette.</i></p> + +<p>“A volume of much interest and great importance.”—<i>Rotherham +Advertiser.</i></p></div> + + +<p> </p><p> </p> +<p class="center"><i>ELEGANTLY BOUND IN CLOTH GILT, DEMY 8vo., 6s.</i></p> + +<p class="title">YORKSHIRE FAMILY ROMANCE</p> +<p class="center">By FREDERICK ROSS, <span class="smcaplc">F.R.H.S.</span>,<br /> +<small><span class="smcap">Author of “The Ruined Abbeys of England,” “Celebrities of Yorkshire +Wolds,”<br />“Biographia Eboracensis,” “The Progress of Civilisation,” etc.</span></small></p> + +<p class="dropcap"><span class="caps">Amongst</span> Yorkshire Authors Mr. <span class="smcap">Frederick Ross</span> occupies a leading place. For +over sixty years he has been a close student of the history of his native +county, and perhaps no author has written so much and well respecting it. +His residence in London has enabled him to take advantage of the important +stores of unpublished information contained in the British Museum, the +Public Record Office, and in other places. He has also frequently visited +Yorkshire to collect materials for his works. His new book is one of the +most readable and instructive he has written. It will be observed from the +following list of subjects that the work is of wide and varied interest, +and makes a permanent contribution to Yorkshire literature.</p> + +<p class="center">CONTENTS:</p> + +<table border="0" cellpadding="0" cellspacing="5" summary="table"> +<tr><td>The Synod of Streoneshalh.<br /> +The Doomed Heir of Osmotherley.<br /> +St. Eadwine, the Royal Martyr.<br /> +The Viceroy Siward.<br /> +Phases in the Life of a Political Martyr.<br /> +The Murderer’s Bride.<br /> +The Earldom of Wiltes.<br /> +Blackfaced Clifford.<br /> +The Shepherd Lord.<br /> +The Felons of Ilkley.<br /> +The Ingilby Boar’s Head.<br /> +The Eland Tragedy.<br /> +The Plumpton Marriage.<br /> +The Topcliffe Insurrection.<br /> +Burning of Cottingham Castle.<br /> +The Alum Workers.<br /> +The Maiden of Marblehead.<br /> +Rise of the House of Phipps.<br /> +The Traitor Governor of Hull.</td></tr></table> + +<p class="hang">IMPORTANT NOTICE.—The Edition is limited to 500 copies, and the greater +part are sold. The book will advance in price in course of time.</p> + + +<p> </p><p> </p> +<p class="center"><i>Elegantly bound in cloth gilt, demy 8vo., price 6s.</i></p> +<p class="title">Yorkshire Battles.</p> +<p class="center">By EDWARD LAMPLOUGH.</p> + +<p class="center">CONTENTS:</p> + +<p class="dropcap"><span class="caps">This</span> work contains carefully-written accounts of the following Yorkshire +Battles, which cannot fail to interest and instruct the reader. It is a +book of more than local interest:—</p> + +<p class="hang"><i>Winwidfield, etc.—Battle of Stamford Bridge—After Stamford +Bridge—Battle of the Standard—After the Battle of the Standard—Battle +of Myton Meadows—Battle of Boroughbridge—Battle of Byland Abbey—In the +Days of Edward III. and Richard II.—Battle of Bramham Moor—Battle of +Sandal—Battle of Towton—Yorkshire under the Tudors—Battle of +Tadcaster—Battle of Leeds—Battle of Wakefield—Battle of Adwalton +Moor—Battle of Hull—Battle of Selby—Battle of Marston Moor—Battle of +Brunnanburgh—Fight off Flamborough Head—Index.</i></p> + +<p class="center">Opinions of the Press.</p> + +<div class="blockquot"><p>“A remarkably handsome volume, typographically equal to the best +productions of any European capital.”—<i>North British Daily Mail.</i></p> + +<p>“A handsome book. It is extremely interesting, and is a work which +cannot fail to find a permanent place amongst the best books devoted +to the history of the county. The military history of Yorkshire is +very closely investigated in this work. Although the book is written +in a clear and picturesque style, great care and attention have been +given to the researches of antiquaries and historians, and many +authorities have been consulted, in consequence of which, several +long-established errors have been corrected, and some oft-repeated but +superficial conclusions confuted. Special attention has been given to +the military history of the county during the great rebellion—a +subject which has yet to be fairly and intelligently treated by the +general historian. So far as the limits of the work permit, the +general history of the county, from epoch to epoch has been sketched, +maintaining the continuity of the work, and increasing its interest +and value both to the general reader and the specialist. The printers +of the book are Messrs. Wm. Andrews and Co., Hull, and it must be +regarded as a good specimen of local typography.”—<i>Wakefield Free +Press.</i></p> + +<p>“An important work.”—<i>Beverley Independent.</i></p> + +<p>“Does great credit to the new firm of book publishers.”—<i>Yorkshire +County Magazine.</i></p> + +<p>“A beautifully printed volume.”—<i>Halifax Courier.</i></p> + +<p>“Mr. Lamplough’s book is thoroughly readable, and is written in a +manly as well as a discriminating spirit.”—<i>Yorkshire Post.</i></p></div> + + +<p class="center"><br /><i>LONDON: SIMPKIN, MARSHALL, HAMILTON, KENT, & CO.<br /> +HULL: WILLIAM ANDREWS & CO., THE HULL PRESS.</i></p></div> + + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of Old Church Lore, by William Andrews + +*** END OF THIS PROJECT GUTENBERG EBOOK OLD CHURCH LORE *** + +***** This file should be named 38713-h.htm or 38713-h.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/8/7/1/38713/ + +Produced by The Online Distributed Proofreading Team at +https://www.pgdp.net (This file was produced from images +generously made available by The Internet Archive.) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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