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congregation was rammed, jammed, crammed into the choir, while the nave stood empty and useless. Again it is not at all uncommon to hear people talk of "cathedrals and churches," as if they were two different sorts of things. And people seem also to think that some particular sort of worship is right in a cathedral, which is not right in other places. When there is a good deal of singing and organ-playing in divine service, they call it "cathedral service," as if singing and organ-playing were something specially belonging to a cathedral more than to other places.

      Now all these latter notions are simply mistakes. And those with which I began are mistakes too, though in a somewhat different way. A cathedral is simply a church, one particular sort of church, and, instead of being a thing to be proud of, it is a thing to be ashamed of if the nave of any church stands empty and useless. What is called "cathedral service" is simply divine service done in the best and most solemn way, a way which other churches may not always be able to follow in everything, but which they should try to follow as nearly as they can. On the other hand, it is very right that a cathedral church should be larger and finer than other churches, that it should have a larger body of clergy belonging to it, and that they should perform divine service in such a way as to be a light and an example to other churches. Still none of these things lies at the root of the matter; it is none of these things which makes the difference between a cathedral and another church. That difference is that it contains the throne or official seat of the Bishop. In Greek and Latin that seat is called cathedra, – a word which in English is cut short into chair– and the church which contains it is called ecclesia cathedralis, the cathedral church. Cathedral in short is an adjective and not a substantive, and its use as a substantive is always rather awkward and slovenly. Certain churches, namely those which contain the throne of a Bishop, are cathedral churches, as churches which do not contain the throne of a Bishop, but which have a Chapter or College of clergy, are collegiate churches, while the great mass of churches are simply parochial churches, churches designed for the use of a single parish, and with only a single parish priest.

      The essence then of the cathedral church is its being, beyond all other churches, the church of the Bishop. It is the church which contains his official seat, and it is by taking possession of that official seat that the Bishop, as we shall presently see when our newly chosen Bishop comes among us, takes possession of his Bishoprick.3 From that seat the church, and the city in which it stands, is called the Bishop's See. And from that see the Bishop takes his title. Thus we call this city of Wells the see of a Bishop, the Bishop of Bath and Wells. The Bishop is called Bishop of Bath as well as of Wells, because this diocese, unlike most others, contained two cathedral churches. The Bishop had his throne in the church of Saint Peter at Bath as well as in the church of Saint Andrew at Wells. But since the time of Henry the Eighth the church of Bath has not been reckoned as a cathedral church, and the Bishop has been enthroned in the church of Wells only.

      Now you may ask how it is that, while, of all the churches of the diocese, the cathedral church is pre-eminently the Bishop's church, the church which is specially his own, and whence he takes his title, it is precisely in the cathedral church that he has less authority than in any other church, that the whole management of the cathedral church seems to have passed away from the Bishop into the hands of the Dean and Chapter. The independence of the Dean and Chapter, when it is carried so far as it now is, is undoubtedly an abuse and an anomaly, and how it came about I shall show as I go on. You may also ask how it happened that the see of the Bishop of this diocese should have been placed at Wells rather than anywhere else. For it was at Wells that it was placed first of all, and it was not till nearly two hundred years after the foundation of the Bishoprick that Bath became a cathedral church.

      To see how this happened we must go back to the days of the first preaching of the Gospel to Englishmen. In those parts of Western Europe which first became Christian, in Italy, for instance, and Gaul and Spain, the cities were at that time almost everything the open country was of very little account. The Gospel was therefore first preached to the people of the cities, and the cities had become almost wholly Christian at a time when the people of the country were still mainly heathens. Hence the word pagan– in Latin paganus– which at first meant only a countryman as opposed to a townsman, came to mean a heathen or worshipper of false gods. Now in this state of things the Bishop was pre-eminently the Bishop of the city; the city was his home, and the home of his original flock; it was only gradually that he came to have much to do with the people beyond the city, and, when he did so, the limits of his diocese were fixed by the limits of the civil jurisdiction of the city of which he was Bishop. In England, and indeed in the British Islands generally, the state of things was very different. The country was divided among many princes; there were but few large towns, and those that there were exercised no authority over the people of the country round them. In England therefore at first there commonly was a Bishop in each Kingdom; he fixed his throne, his bishopstool as it was called, in some particular church in his diocese, which thus became his special home and cathedral church; but he was not Bishop of the city in the same special sense in which an Italian or even a Gaulish Bishop was Bishop of the city. In fact in many of the English dioceses the Bishop did not even take his title from the city where his cathedral church stood, but was called from the country at large, or rather from the tribe which inhabited it. Thus up to the Norman Conquest the Bishop of this diocese was not called the Bishop of Wells, but the Bishop of the Sumorsætas, the tribe from which Somersetshire takes its name.

      Now the Bishoprick of the Sumorsætas was not one of the oldest Bishopricks, one of those which were founded at the first preaching of the Gospel in England. When Augustine came to Britain in 597, only a very small part of Somersetshire was English at all; the Welsh of Cornwall still held all the land from the Land's End to the Axe. Thus Wells, if Wells existed, was within the Welsh border, though Wookey was within the English border. When the West-Saxons became Christians in 635, a Bishop was, as usual, appointed for the whole kingdom. He was called Bishop of the West-Saxons, and his bishopstool was placed, after some changes, in the royal city of Winchester.4 After a while, as Christianity spread and as the West-Saxon Kingdom grew by conquests from the Welsh, this great diocese was divided in the year 705.5 One Bishop remained at Winchester; the other had his bishopstool at Sherborne, and his diocese took in the shires of the Dorsætas, the Wilsætas, and the Sumorsætas, and Berkshire, a shire which, unlike the other three, was not called after a people. In the time of Eadward the Elder, in 909, this diocese was divided again; the Sumorsætas now got a Bishop to themselves, and his bishopstool was placed where it still is, in the church of Saint Andrew at Wells.6

      Now we come at once to the question, why was Wells chosen to be the seat of the Bishoprick? I think you will easily see that there is not now, nor was there then, any diocese in England where the Bishop was more thoroughly driven to be the Bishop of the whole diocese and not merely the Bishop of one city. Somersetshire had not then, and it has not now, any one town at once larger than any of its neighbours and placed conveniently in the middle of the shire. Then, as now, the two greatest towns in the shire must have been the old Roman city of Bath at one end and the purely English town of Taunton at the other. Taunton was founded by King Ine between 710 and 722 as a border fortress against the Welsh, after he had carried the English frontier as far west as the boundary of Somersetshire goes now.7 Neither of these places was well suited to be the centre of the diocese. Bridgewater, which is more central, was not built till some ages later. Glastonbury, which is more central still, could not well be made the Bishoprick, because it was the seat of the greatest monastery of the West. Also Glastonbury was in those days a singularly inaccessible place. It stood on an island, and could be reached only by boats; so that unless the Bishop was to be altogether a hermit, he would have been a good deal out of place there. Some Bishops had fixed their sees in places of this kind, but it is clear that such an arrangement was in every way inconvenient, and so wise a King as Eadward the Elder was not likely to sanction it. And we may be sure that the monks of Glastonbury would be then, as they were long after, altogether set against having the Bishop for their chief instead of an Abbot of their own. I conceive that Wells was chosen, because at Wells there was already a body

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