LITMIR.BIZ

      Published by Good Press, 2019

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      EAN 4064066224332

Table of Contents

       PREFACE.

       CHAPTER I. HISTORY OF THE CHURCH.

       CHAPTER II. THE EXTERIOR.

       CHAPTER III. THE INTERIOR.

       CHAPTER IV. OTHER OLD BUILDINGS IN RIPON.

       APPENDIX.

       INDEX.

PREFACE.

       Table of Contents

      The original authorities for the history (both constitutional and architectural) of the Church of Ripon have been most ably edited for the Surtees Society by the Rev. Canon J. T. Fowler, F.S.A., in his Memorials of Ripon and The Ripon Chapter Acts (Surtees Soc., vols. 74, 78, 81, 64). These authorities range from the Saxon period to the times following the Reformation, but in the Introductions to vol. 81, and in the Rev. J. Ward’s Fasti Riponienses, included in vol. 78, the story is virtually continued to our own day; while the aforesaid Introductions epitomise, in its constitutional and architectural aspects, the whole history of the church.

      To these volumes and to their Editor, who most kindly consented to revise the proofs of this book, the present writer is very deeply indebted. He has also had recourse to an article by Sir G. Gilbert Scott, R.A., in vol. xxxi. of the Archæological Journal; to the same Author’s Recollections; to several articles on the Saxon Crypt, duly specified on pp. 76, 77; to the Guides, by J. R. Walbran, F.S.A., published by Mr. Harrison of Ripon; to Mr. Murray’s Cathedrals; to the volume by the Ven. Archdeacon Danks in Messrs. Isbister’s Cathedral Series; to A Day in the City of Ripon, by Mr. George Parker of Ripon; to the old Guides by Farrer and Gent respectively; and to other works of a more general character.

      His sincere thanks are also due to the Right Rev. the Bishop of Ripon for permission to consult the library at the Palace; to the Very Rev. the Dean for privileges granted in connection with the library in the Cathedral and with the Cathedral itself; to the Ven. the Archdeacon of Ripon and the Ven. the Archdeacon of Richmond for their courteous assistance on several occasions; to Mr. J. T. Micklethwaite, V.P.S.A., Mr. W. H. St. John Hope, Mrs. Swire, the Rev. H. A. Wilson, Fellow of Magdalen College, the Rev. G. W. Garrod, and Mr. John Whitham for valuable information on various points, historical and architectural; to Mr. Ronald P. Jones for his excellent photographs, to the Archæological Institute and other learned Societies for various other illustrations, and to the Rev. E. H. Swann, the Rev. J. Beanland, Capt. E. J. Warre Slade, R.N., Mr. F. Forbes Glennie, Mr. T. Wall, Mr. Watson, and others for similar assistance.

      He desires also to express his thanks to Mr. E. W. Winser, Dean’s Verger, for much valuable local information; to Mr. Henry Williams, Canons’ Verger, for expert advice on points of masonry; and to both, as well as to the Sexton, for that general assistance which they so willingly rendered him throughout his investigation of the Fabric.

CHAPTER I.

       HISTORY OF THE CHURCH.

       Table of Contents

      There is evidence that the neighbourhood of Ripon was inhabited during, and perhaps before, the Roman occupation of Britain. Whether the place was a settlement of the Romans is uncertain; but it was assuredly in touch with their civilization, for several of their roads passed near it—notably Watling Street, on which, six miles to the east, was Isurium, the modern Aldborough; while imperial coins and other Roman objects have been dug up in Ripon itself. It is not known whether the Romans imparted to the local tribes of the Brigantes their own Christianity; but two centuries after the withdrawal of the legions the greater part of what is now Yorkshire was absorbed by the invading Angles into their kingdom of Deira, which had itself been united with the more northern kingdom of Bernicia to form the single realm of Northumbria. Deira, however, seems to have retained its own individuality. About the year 627 King Eadwine of Northumbria was converted to Christianity by Paulinus, and the majority of his Deiran subjects followed his example.

      The Scottish Monastery.—It is in the middle of the seventh century that the recorded history of Ripon begins. Deira was then ruled by Prince Alchfrith of Northumbria under his father, King Oswiu, nephew of Eadwine, and Bede, writing not eighty years after the event, relates that the prince chose Ripon for the site of a monastery. The date may be fixed in or just before the year 657. This monastery was one of those numerous religious colonies which were the result not only of the new Christian fervour, but also of a reaction from war toward social life and industry. It did not represent the Roman Christianity of Augustine which Paulinus had introduced into Deira from Canterbury, but the Christianity which had come from Ireland through St. Columba’s missionary college at Iona, and which was now predominant throughout the north. The monks of Ripon were brought from Melrose Abbey on the Tweed. Like most monks of that early period, they probably followed no definite Rule. Their abbot was Eata, a pupil of St. Aidan, and previously Abbot of Melrose and Lindisfarne, while the guest-master was no less a person than Cuthbert, the legend of whose having entertained an angel unawares at Ripon added, no doubt, to the growing reputation of the house.

      Its tranquillity, however, was not to last. The Roman party in the Northumbrian Church, though inconsiderable, was gaining force, and Alchfrith, deserting his former convictions, gave the new monastery, with an endowment of thirty or forty hides of land, as Bede relates, to one who had visited Rome, and who regarded the Irish (or, as it was called by that time, the Scottish) Church as schismatical.

      The life of St. Wilfrid of Ripon—so full of adventure, misfortune, and lasting achievement—can only be related here in so far as it bears upon the story of this, his favourite monastery. It was in 661 that the transference from Eata to Wilfrid took place, and at once the Scottish monks, refusing to conform to Roman usages, left Ripon in a body. It is probable that Wilfrid imposed upon their successors the Benedictine Rule, which he had studied at Rome. The new Abbot was not yet in priest’s orders, but was presently ordained at Ripon by Agilbert, the Frankish Bishop of Wessex. In 664 he took the action for which he is especially remembered in English history. Appearing at the Synod of Whitby, he prevailed upon King Oswiu to throw in his lot with the Roman party, and was thus the means indirectly of preventing the isolation of the England of that time from the Church and civilization of the Continent. Almost immediately afterwards Abbot Wilfrid became Bishop of Northumbria, and this tenure of the two offices by the same person was perhaps the origin of the subsequent connection of Ripon with the Archbishops of York.[1] Wilfrid insisted on going to be consecrated by Agilbert, who was now Bishop of Paris, and so long did he remain abroad that on his return in 666 he found another bishop, Chad

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