Jean Serres - the Huguenot galley slave who came to Winchester

 The poignant story of a French refugee in 18^th century Winchester

 

On the western wall of Winchester Cathedral’s Epiphany Chapel, is a marble plaque that commemorates a French Huguenot who lived the second half of his long life in the city, after 27 years as a galley-slave in the Mediterranean. It is almost certainly the first, and possibly the only, commemoration of a refugee in the Cathedral.

Erected around 1754 by Dean Thomas Cheyney for Jean Serres of Montauban, the plaque (translated from Latin) says:

 

Here lies buried Jean Serres, a Frenchman of good family from Montauban, who, after twenty-seven years condemned to the galleys at Marseilles, in chains and prisons, had fought with indomitable spirit for the protestant way of life and faith, freed by the goodness of Queen Anne, in the year of the peace treaty, came to England as a refugee. He died in 1754 aged 85. So that the memory may not die of a man who deserved so much from the reformed religion and who suffered so much from Popish Superstition, Thomas Cheney, Dean of this Church, set up this tablet.

 

Jean Serres was the youngest of three brothers from Montauban who were arrested by French authorities and condemned to life imprisonment as rower-slaves on Mediterranean galleys. Montauban, about 30 miles north of Toulouse in south-west France, was a major centre of reformed Protestantism. During the seventeenth century, worship by these Protestants, known as Huguenots, had been tolerated by France’s Catholic rulers. In 1685, however, Louis XIV revoked the Edict of Nantes which had granted community toleration.

In Montauban, Pierre Serres, a cloth merchant, gave up his faith but his three sons Pierre (b. 1660), David (b. 1665) and Jean (b. 1668) decided to emigrate to maintain their beliefs. They were arrested in the eastern city of Grenoble and brought before the Court of the Parliament of Grenoble on January 11, 1686, and condemned to the galleys at Marseilles.

Pierre became a pastor to his fellow Huguenot prisoners and all three brothers spent time in the dungeons at the Convict Hospital at Marseilles as “dangerous” prisoners. Although forced to do back-breaking work in the galleys, they appear to have been fairly well off as supporters in Montauban sent clothing and food which was shared with poorer prisoners. They also corresponded with each other and with family and friends.

The three brothers doggedly maintained their Protestant faith for more than two-and-a-half decades. They spread the Gospel by distributing portions of the Scriptures from prison. Jean was put in the dungeons in 1698 because he converted an aged Catholic priest, M. L’Abbé Maupeau, to the reformed religion. He and his brothers agitated against their imprisonment and, in December 1700, Jean was a signatory to a document complaining about conditions. 

By the following year he was aboard the galley Valeur but, in 1702, Jean was again in the dungeons. His brother David congratulated him for being there and not on the galleys suffering from the filth, vermin, bad food and water, and the blasphemies and obscenities of fellow convict galley slaves. The dungeons were a holiday compared with life on the galleys.

The galleys, whose sail plan was supported by banks of oars on each side of the hull, were common in the Mediterranean which often has long periods of light winds. These wooden ships were used for both transport and naval operations. In 1696, a letter from Jean said that his galley had taken part in attacks along the Spanish coast and had landed at Barcelona.

David and Jean were freed in 1713 after the Peace of Utrecht, it is said by the intervention of Queen Anne of England. Pierre was freed a year later and all three came to London in 1716. After their arrival, a party of liberated Huguenots went to Windsor to thank the Queen for her support, with Jean as their spokesperson. Pierre married and remained in London, dying in 1741, aged 81. David left and lived in Zurich and Magdeburg before settling in Amsterdam where he died in 1733, aged 68.

Jean settled in Winchester and lived in the city until his passing, aged 85 in early 1754. As the plaque shows, he was buried at the Cathedral. Apart from a letter in 1740 and an entry about his death in the Cathedral’s Register: 1754. MR JOHN SERRES (a Native of France), aged 86, was buried Feb. 6^th, there are no records as to why he chose Winchester and where and how he lived in the city. There is no reference to Serres or the memorial tablet in Winchester Cathedral Chapter Minutes for 1754 or 1755. Dean Cheyney’s twentieth century biographer G.H. Blore refers to him as “poor old Jean Serres, the Huguenot refugee” who “had reason to thank the Dean for his kindness”.

The sole remaining correspondence from Jean’s life in Winchester was written in 1740 when he gave a New Testament, in a translation by the French Protestant David Martin, to Dean Cheyney. He had received it while in the galleys. It was accompanied by a personally very important document, the certificate of liberation that he was given in Marseilles on 20^th June 1713. At the time Jean was aged 45 and serving on la Grande-Reale galley.

The letter to Dean Cheyney expressed his strong faith and thanks for his welcome in Winchester. The New Testament must have been heavily used on the galleys and in dungeons as Jean wrote that it had been mended:

 

Translation

 

SIR

 

Here is the New Testament note from Mr. Martin, which I had mended, which he presented to me when I was on the galleys of France for the Word of God, under the great persecution of Louis fourteenth, which I received despite the precision with which I was observed to prevent me from enjoying the consolations that my very long and very distressing captivity demanded. The divine book remained many years with months in chains; but the Word of truth which it contains was not bound, made me conquer the falsehood and the error of the papists which assailed me furiously. Now, before God finally broke my heavy chain, I took him with me as the admirable subject of a miracle of his Providence which made me preserve him among a thousand eminent dangers which surrounded me. Hoping, Sir, that what I have just told you will make you accept it with more pleasure, as a very precious present. Wishing, Sir, that you will be able to read there at least for as many years as I have read there, and to be able to draw from it the eternal life of which it is the source.

 

Praying you, Monsieur, to believe me always filled with gratitude for the Christian affection with which you honor me so agreeably and with profound respect, Monsieur, your very humble and very obedient servant.

 

Jean SERRES THE YOUNGER

 

At Winchester, August 1, 1740.

 

• A more detailed, referenced version of this blog post is at Record Extra, the online journal of the Friends of Winchester Cathedral, which can be found at https://wincathrecord.org.

 

A Staid Angel - Bishop Tomline's memorial in Winchester Cathedral

In Winchester Cathedral’s south nave aisle, closer to the western end than the altar, a ‘staid’ white marble angel stands with its head downward holding a shepherd’s crook and a book, looking at a stone coat of arms. This is the memorial to Bishop George Pretyman Tomline (1820-27) who came almost briefly between two long-serving bishops, Brownlow North (1781-1820) and Charles Sumner (1827-1869). It is only when inspecting the stepped stone beneath the angel that his name is revealed as:

GEORGII TOMLINE

EPISCOPI WINTONIENSIS

 

    The memorial, designed by Richard Westmacott, was installed in 1830. Westmacott, knighted in 1837, was a neo-classical sculptor and a pupil of the great Italian sculptor Canova. It is one of Westmacott’s minor works as he was renowned for his statuary including two full scale-statues of William Pitt the Younger at Westminster Abbey (1808) and Pembroke College, Cambridge (1819). It is not without coincidence that Pitt the Younger’s sculptor also created Bishop Tomline’s memorial as the careers of both men were interlinked until the very moment of Pitt’s premature death in 1806. 

    The bishop was born as George Pretyman at Bury St Edmunds, Suffolk on 9 October 1750. He was educated locally and at Pembroke College, Cambridge. He was ordained deacon in the diocese of Norwich in 1774 and priest at the Peterborough diocese two years later. 

    While Pretyman was a fellow at Pembroke, he became tutor to the precocious fourteen-year-old William Pitt the Younger who was as an undergraduate. Pretyman became his tutor, confidant and friend, thus establishing a personal connection which aided his advancement in the church and provided Pitt with a lifetime of political advice and support.

    When the twenty-four-year-old Pitt became Prime Minister in December 1783, Pretyman effectively became his private secretary and close counselor. In 1786, through Pitt’s influence on King George III, Pretyman was appointed as Bishop of Lincoln and, almost simultaneously, the Dean of St Paul’s, London. Although Pretyman moved to the bishop’s residence in Huntingdonshire, he remained on the terms of closest friendship with Pitt, who frequently wrote to “my dear bishop” to solicit his counsel about senior ecclesiastical appointments. Despite disagreeing with Pitt on Catholic emancipation, they remained close. Tomline attended the 46-year-old’s deathbed in 1806 and later wrote Pitt’s biography which was published in three volumes in 1822-23.

    Pretyman married in 1784 and had three sons with his wife, Elizabeth. His change of family name from Pretyman to Tomline came in 1803 when he unexpectedly inherited a mansion house and a large estate in Lincolnshire from Marmaduke Tomline. Although he may have met Tomline on not more than five or six occasions, Bishop Pretyman took the generous donor’s surname. In 1823, he claimed succession to a long-dormant Nova Scotia baronetcy of his family and for the rest of his life was styled Sir George Pretyman Tomline.

    The bishop wrote prolifically on theology. His two-volume Elements of Christian Theology (1799), dedicated to Pitt and Anglican ordinands, was very popular. By 1818, it had been published in twelve editions. In speeches and books, Tomline advocated a distinctly protestant form of Anglicanism. This was summarised in A Refutation of Calvinism (1811) in which he concluded: ‘Our Church is not Lutheran – not Calvinist – it is not Arminian – It is Scriptural: it is built upon the Apostles and Prophets, Jesus Christ himself being the chief cornerstone’.

    In 1805, despite Pitt’s strong advocacy to George III, Tomline was passed over as Archbishop of Canterbury in favour of Charles Manners-Sutton. It was a bitter disappointment to Tomline and his wife. He declined the bishopric of London in 1813 but accepted Winchester in 1820. He was the last bishop of Winchester to be enthroned by proxy. His time as bishop of Winchester is little recorded but he brought with him a reputation, unlike his predecessor Brownlow North, of being a ‘conscientious diocesan’ who conducted regular visitations and knew many of his clergy.

    George Pretyman Tomline died at Kingston Hall, near Wimborne, Dorset on 14 November 1827 and was buried in the Cathedral on 28 November that year. He was succeeded by Charles Richard Sumner, who had only been appointed as Bishop of Llandaff in the previous year.

    The position of his memorial in the Cathedral’s south aisle appears to have been a new one. Early in the nineteenth century, a new South Door was opened into the nave and, as a result, two medieval doors were closed which had opened on to the two arms of the (long-demolished) priory cloister. One of these provided room for Tomline’s memorial.

 

Melesina Trench - diarist who lampooned Lord Nelson and Emma Hamilton

Although the Irish Huguenot writer Melesina Trench has been memorialised on a marble plaque on the south wall of Winchester Cathedral’s North Transept for nearly two hundred years, she only recently returned to popular notice when a new female peregrine arrived by the transept’s rose window in early spring this year. The bird was named “Mel” after her and so the focus has turned to this largely forgotten writer.

   Both the peregrine and the author have shown their talons, with Melissa Trench, also known as Melissa Chevenix St George Trench, showing them in a scathing literary form about the great naval hero Horatio Nelson and his lover Emma Hamilton.

She was born in Dublin on 22 March 1768, as the only child of the Rev Philip and Mary Chenevix. Her wealthy parents were both dead by her fourth birthday and she was then raised by family. From the age of thirteen onwards, Melissa was an independent heiress and able to live life on her own terms. Always a bright and good-looking young woman, she was married at eighteen to Colonel Richard St George, an Irish officer, in October 1786.

Two children were born to the marriage, but Richard St George died of consumption in 1790 which left Melesina a widow at the age of twenty-one. Although one writer claimed she was “alone in the world”, her striking good looks were recorded in portraits by George Romney, Hugh Douglas Hamilton and Sir Thomas Lawrence. The best-known image of her is a later engraving of Romney’s 1792 portrait which shows a fashionably dressed young woman, “with beautiful black eyes and … [a] fascinating smile”.

For the next decade, she travelled extensively. It was her travels in Germany starting in 1799 which brought her in contact with many famous and powerful people that turned her into a writer and diarist for which she is best known, although her Journal Kept During A Visit to Germany in 1799, 1800 was not published until 1861.

The section of the diary in which she exhibits her peregrine-like literary talons is a very uncharitable description of Lady Emma Hamilton and a drunken Lord Horatio Nelson whom she met in Dresden. Referring to Lady Hamilton’s attempts to befriend her, Melesina commented that “she does not gain upon me. I think her bold, daring, vain even to folly, and stamped with manners of her first situation [as a courtesan]”. Nelson who is a “little man, without any dignity” has a vanity “so undisguised that it wears the form of frankness”. The great admiral, she wrote, was in the possession of Lady Hamilton “and he is a willing captive, the most submissive and devoted I have seen”.

Having dined with the couple, Melesina found they were besotted with each other and added that Emma Hamilton was “bold, forward, coarse, assuming, and vain”. Adding brutally that “her figure is colossal, but, excepting her feet, which are hideous, well shaped. Her bones are large and she is exceedingly embonpoint …”

This critique of Emma Hamilton has not met with universal praise over time. One of Emma’s biographers, Mollie Hardwick, has described Melesina Trench as “a prig of the first degree” for what some consider to be “bitingly malicious” descriptions. Ironically portraits of both Melesina Trench and Emma Hamilton were painted by the same artist George Romney.

In 1803, she married again, this time in Paris to Richard Trench, a younger lawyer. Trench was classically good-looking and was said to have resembled the Apollo Belvedere”. (The Apollo Belvedere is a famous Roman marble statue of a naked god Apollo which is now at the Vatican in Rome). After being interned in France for several years during the Napoleonic wars, the Trenches returned to England and Ireland before setting up home at Bursledon, Hampshire in a house which they renamed Elm Lodge. 

Among their guests in 1815 was the Duke of Wellington, the recent victor at Waterloo, which demonstrated the Trench’s elevated position in society. Melesina was not, however, as enthusiastic about her local church which caused her discomfort. It was a damp building, she wrote, full of people with unbrushed hair and “not a drop of eau de Cologne to sweeten the atmosphere”.

While in France, she had lost two children, Frederick and an unnamed daughter. To cope with her grief, she resumed her diary writing and created The Mourning Journal which records her responses to the children’s early deaths and her progress through depression to consolation. The unpublished diary was a departure from the way a child’s death was treated in the late Georgian period, which was that the mother should suffer in silence. She gave full voice to her grief and refocused her life on motherhood, including early home education of her surviving children. 

Another daughter died in 1816 but three surviving sons, Francis, Richard and Philip, were educated at Twyford and Harrow. Richard and Francis entered the church, where they had long careers, with Richard becoming the Dean of Westminster Abbey and, later, Archbishop of Dublin. Richard Trench’s early church career was in the Diocese of Winchester in the south Hampshire villages of Curdridge and Alverstoke.

During her remaining years in England, Melesina Trench campaigned for the welfare of chimney-sweeps and the itinerant poor in England and Ireland. One of her initiatives resulted in the establishment of soup kitchens for the homeless, first in Southampton and later in London. In 1816, she also wrote Laura’s Dream or, The Moonlanders, an epic poem in a science fiction style which preceded Mary Shelley’s much better-known Frankenstein by two years.

During the 1820s, her health declined and she died on 27 May 1827 at Malvern where she had gone to take the waters. Melesina Trench was buried in the Cathedral’s Guardian Chapel and the commemorative marble plaque was placed in the North Transept. Its Latin text can be translated as “To the best, most accomplished, and most beloved wife and mother, Melesina Trench.”

After her death, her writing about parenting, Thoughts of a Parent on Education, was published in 1837. At its core was her view that mothers should trust their own observations about their children and not to follow “the guidance of any general system.” 

It was not until 1860 when Richard Trench died, that his wife’s papers were passed to their son, the Rev Richard Chenevix Trench, who was then Dean of Westminster. He prepared an edition of his mother’s Journal Kept During a Visit to Germany in 1799, 1800, extensive excerpts of which, including her biting comments on Emma Hamilton and Horatio Nelson, were published with fanfare in the Times during October 1861. 

In the following year, a collection of her writings, The Remains of Mrs. Richard Trench, was widely reviewed and sold out on its first printing. Her diary writing about Nelson, says American academic Katharine Kittredge, made her “a celebrity thirty-five years after her death”, but the fame was not lasting and she quickly faded from literary notice. 

Sources

Sheila Gray, “Mrs Melesina Trench 1768-1827”, Winchester Cathedral Record 68 (1999), p. 21.

Katharine Kittredge, “Melesina Chenevix St. George Trench (1768-1827)”, Chawton House Library, p. 2. https://chawtonhouse.org/wp-content/uploads/2012/06/Melesina-Chenevix-St.-George-Trench.pdf

Melesina Chenevix St George Trench, Journal Kept During a Visit to Germany in 1799, 1800, edited by Richard Chenevix Trench (London: Savill & Edwards printers, 1861).

 

Illustrations

Engraving by William Holl the Younger, dated 1862, after portrait by George Romney.

Source: The Remains of the Late Mrs Richard Trench being Selections from her Journals, Letters and Other Papers, 1862. (Public Domain).

Memorial Tablet for Melesina Trench, south wall of North Transept, Winchester Cathedral (© Tom Watson).

Earlier versions of this article were published in the June 2024 edition of Record Extra, the journal of the Friends of Winchester Cathedral (www.wincathrecord.org), and in the Hampshire Chronicle, June 20, 2024.

 

The battle over St Birinus's bones

St Birinus, the seventh-century Apostle of Wessex, is somewhat forgotten now but he could have been chosen as a patron of Winchester’s Old Minster instead of St Swithun in the tenth century. Although his saintly cult was overshadowed by others, he came back into prominence in the early thirteenth century as a result of a short but intense dispute when the Augustinian canons of Dorchester-on-Thames contested Winchester’s long-held claim to have his relics. It was a row that was sent to Rome for a decision with farcical results.

 

Birinus, also called Berin and Birin, was probably a Lombard from northern Italy. He was sent to ‘the most inland and remote regions of the English’ by Pope Honorius I in 635 as a bishop-evangelist. His plan had been to travel to the Midlands but when Birinus encountered the Gewissae (the West Saxons), ‘he found them completely heathen’ and chose to focus his evangelization in the central South. Birinus was preceded as an apostle to the English by Augustine who established himself at Canterbury from 597 onwards.

 

After converting Cynegils, king of the West Saxons, to Christianity with the assistance of King Oswald of Northumbria, Birinus established his episcopal see at Dorcic, a Romano-British town by the Thames which we know as Dorchester-on-Thames. Many people were baptized by Birinus, and he built and dedicated several churches, according to Bede. Towards the end of his fifteen-year apostolate, he dedicated a church at Winchester, whose political importance caused it to become the ecclesiastical centre of the West Saxon kingdom. His later successor Hedda (or Haeddi) translated his body from Dorchester-on-Thames to Winchester (which Bede called Venta). It was laid in the Old Minster in c. 690, which was dedicated to the apostles Peter and Paul.

 

Until the establishment of the cult of St Swithun in 970, the relics of Birinus would have been an important shrine for pilgrims to visit in the south of England. However, King Edgar and Bishop Ethelwold chose Swithun as Winchester’s patron saint as his life offered greater support to their advocacy of monastic reform. Nonetheless, Birinus was treated with great reverence and in 980 his body was moved and placed next to the high altar in the Old Minster.

 

In the period before the Norman Conquest, the date of Birinus’s festival on 3^rd December was included in many kalendars of saints’ festivals: in eighteen of the twenty-seven surviving Anglo-Saxon kalendars of saints’ festivals, as well as twelve inclusions of the festival of his translation on 4^th September. Birinus was also included in many litanies which also indicated his popularity and high standing among the English saints until the mid-late eleventh century. After this time his importance was confined largely to Winchester, although the prolific hagiographer Goscelin of Canterbury is credited with a Life (Vita) of Birinus in the late eleventh century.

 

Birinus’ relics would have been brought from the Old Minster into the new cathedral in the late eleventh century. They were moved again in the time of Bishop Henry of Blois in 1150. According to the Winchester Annals, the bodies of the ‘holy confessors Birinus, Swithun, Haeddi, Beornstan and Alfheah’ were translated into prominent positions but it is unclear where these were.

 

The quiet, established and respectful situation of Birinus’ relics was shaken up almost seventy-five years later when in 1224 the Augustinian (Austin) canons of Dorchester Abbey launched their own cult of Birinus. They claimed to have rediscovered his relics and petitioned Pope Honorius III to support their case.

 

This claim, which John Crook calls a ‘dubious cult’, came soon after Thomas Becket’s relics had been translated to a more prominent position at Canterbury Cathedral in 1220. His new shrine rapidly became the main place of pilgrimage in England and very important within Europe. It drew pilgrims away from other shrines and religious places which scrambled to revive cults and renew shrines. There was a wave of enthusiasm for the translation and rediscovery of relics of English saints. This included the translation of Augustine’s relics at Christ Church, Canterbury, the canonization of Hugh of Lincoln, and among others, attempts by Salisbury Cathedral to gain recognition of the cult of bishop Osmund.

 

Dorchester Abbey took advantage of this trend. Its canons had been inspired by a vision in 1223 and found the tomb of a bishop clothed in full pontificals (bishop’s robes) which they claimed was Birinus. The find was followed by several miraculous cures including a dumb child who became able to speak both English and French. Spurred on by an Oxford anchorite (hermit) Matthew of Holywell, the canons wrote to the Pope. In their documents they claimed that Bede had made a simple error in his History of the English Church and People: it was not Birinus who was translated to Winchester by Hedda but an otherwise unheard-of Bertinus whom they claimed was an unrecorded bishop of the West Saxons. Nicholas Vincent acidly comments that Bertinus ‘may have been invented by the canons … to suit the occasion’.

 

The Benedictines of St Swithun’s Priory in Winchester swiftly contested the Dorchester claim. They referred to Bede’s evidence which had been unchallenged for four centuries and pointed to the tenth century Secgan which mentioned that Birinus lay in the Ealden mynster (Old Minster) and made no reference to Dorchester.

 

The pope’s solution to the dispute verged on the farcical. He chose to have a contest of miracles recorded at the rival shrines in order to determine which had the authentic relics of Birinus. The French sociologist Pierre Delooz has made fun of the process:

 

Let us pause to consider the fact that the pope was convinced that miracles were obtained by the veneration which took place at two tombs, which were both supposed to contain the same saint’s body. He decided that the saint’s body must actually be in the tomb in which most miracles occurred. Why? If we continue with the story, we learn that the canons of Dorchester near Oxford triumphed because they produced more miracles than the canons of Winchester, which was in fact the real place of burial. In this way social pressure produced miracles on a false basis, if we assume that they should have happened only in so far as the invoked saint’s remains were authentic.

 

The Archbishop of Canterbury, Stephen Langton, was appointed by the Pope to implement Dorchester’s claim but it is not clear whether he did so. Dorchester never abandoned its claim and soon erected a shrine, which was refurbished in 1320 but removed in the dissolution of the monasteries in the late 1530s. Fragments from the shrine were found in 1858 and incorporated in a monument cum shrine erected at Dorchester Abbey in 1963.

 

The Dorchester claims had the effect of reviving interest in Birinus in Winchester. By 1224, his relics had been translated again into a chapel in the south-east corner of the retroquire, which had been completed by Bishop Peter des Roches some twenty years after he succeeded Bishop Godfrey de Lucy who had planned it. In 1501, the relics were removed when the chapel was transformed into a chantry for Bishop Thomas Langton who died of the plague on the eve of taking up an appointment as Archbishop of Canterbury. It is not known what became of them. In any case they would most likely have been destroyed in 1539 when Swithun’s shrine was demolished and his relics dispersed. However, the well situated in the south ambulatory aisle of the cathedral crypt is still known as ‘Birinus’ well’.

 

The controversy led to Bishop des Roches commissioning a metrical life of Birinus Vita Sancti Birini on the eve of his departure for the Sixth Crusade (1228-9). Written by Henry of Avranches, it emphasised the bishop’s position as successor to the old confessor saints such as Birinus, Swithun and Ethelwold, as well as promoting Birinus’ cult.

 

In Winchester, the Dorchester claims were brushed aside and the pope’s decision ignored. If anything, Birinus’ status as a major saintly cult in the cathedral and diocese was strengthened. The statutes of the Bishop of Winchester in 1224, at the time of the Dorchester claims, and in 1247 stipulated that the diocese’s parishes had to observe the feasts of the saints whose bodies lay in the diocese. It specifically named only the two main saints whose shrines were at the cathedral who were Swithun and Birinus.

 

Although Birinus was not included in the Sarum calendar of saints’ festivals, which was used across the archdiocese of Canterbury, his festival of 3^rd December was included in a fourteenth century supplement to the Winchester version, indicating that the saint was still considered important to the cathedral and the diocese. His standing outside the Winchester diocese in the period from 1066 to the dissolution of the monasteries, compared with the Anglo-Saxon and Anglo-Danish periods, declined as shown by minimal inclusion in litanies and kalendars. There was only one ‘ancient church’ dedicated to him.

 

Sources

Julie Adams, “An Indulgence for The Chapel of St Birinus”. Winchester Cathedral Record, 80, 2011, p. 18.

Bede, A History of the English Church and People, translated by L. Shirley-Price, revised by R. E. Latham. London, 1968, iii. 7, p. 151.

John Crook, English Medieval Shrines. Woodbridge, 2016, pp. 86, 174, 224, 227, 245.

Pierre Delooz, “Towards a sociological study of canonized sainthood in the Catholic Church”, translated by Jane Hodgkin, In Saints and their Cults: Studies in Religious Sociology, Folklore and History, edited by Stephen Wilson. Cambridge, 1985, pp. 209-210.

David Hugh Farmer, Oxford Dictionary of Saints, 5th Ed., revised. Oxford, 2011, pp. 52-53.

R. C. Love, “Birinus”, The Blackwell Encyclopaedia of Anglo-Saxon England, edited by Michael Lapidge, John Blair, Simon Keynes and Donald Scragg. Oxford, 2001, p. 67.

Nicholas Vincent, Peter des Roches: An Alien in English Politics 1205-1238. Cambridge, 1996, pp. 243, 245, 246.

The statue of St Birinus in the screen of Fox's Chantry in Winchester Cathedral.

This is a 19th century image

 

1141 – the Siege of Winchester

Much is known about the damage to Winchester Cathedral in the English Civil Wars of the mid-seventeenth century, but the Cathedral had witnessed another violent conflict 500 years early. In 1141 it was in the centre of the Siege of Winchester which resulted in parts of the walled city being destroyed by fire. There are, however, no contemporary or archaeological reports of damage to the Cathedral itself.

 

The conflict was between troops and supporters of Bishop Henry of Blois and those of Empress Matilda who was contesting the crown of England with Henry’s brother Stephen. She was the daughter of Henry I and should have succeeded him in 1135. She was thwarted by Stephen of Blois, who staged a coup d’état, and took the English crown instead. This period has become known as The Anarchy and lasted from 1138 to 1153, when a permanent truce was brokered between King Stephen and his successor, Empress Matilda’s son Henry Plantagenet who would become Henry II.

 

The siege came about in early August 1141 when Empress Matilda and her half-brother and champion Robert of Gloucester returned to Winchester Castle after reports that Bishop Henry of Blois had been reinforcing and provisioning Wolvesey Castle.  Earlier in the year the bishop transferred his support to Matilda after his brother King Stephen was defeated and captured at the Battle of Lincoln. Stephen was imprisoned in Bristol Castle, but the bishop soon became disenchanted with Matilda.

 

She, like his imprisoned brother, wanted more control over the affairs of the church and sought to reduce the number of castles that the bishops controlled. Henry, one of the richest and most politically powerful men in England, controlled more castles and fortified palaces than all other bishops. They included Merdon Castle, near Winchester, Bishops Waltham Palace, Downton Castle, south of Salisbury, Farnham Castle and a three-storey keep in Taunton with massive walls. His favourite was probably Wolvesey Castle in Winchester.  

 

Empress Matilda summoned Henry to the castle but he fled to Farnham Castle.  Both called for support and Winchester became a battleground with the forces of the empress attacking Wolvesey Castle and the bishop’s men defending it.

 

Matilda’s force started their attack on August 1, 1141. The well-provisioned Wolvesey garrison shot lighted brands ‘with which they reduced to ashes the greater part of the city.’ Contemporary chronicles reported that outcome was widespread devastation including the loss of at least one abbey, that of the nuns of St Mary’s (Nunnaminster), close to Wolvesey Castle. Hyde Abbey, outside the city walls, was also burnt. It was also claimed that up to 23 churches and many houses were destroyed or damaged. Conflagrations were not uncommon in the early medieval period as houses were constructed of wood with thatched roofs, which enabled the rapid spread of urban fires.

 

There has been debate as to whether the bishop’s troops were based in Wolvesey Palace or the Royal Palace , which is considered to have been to the west of the Cathedral, probably in the area of Great Minster Street and extending to the High Street or close to it. In either place, the Cathedral was very close to the fighting and the subsequent damage to the city.

 

While Empress Matilda’s troops sought to suppress the bishop’s troops in the city by a siege, the Empress was outflanked by supporters of King Stephen, led by his wife Queen Mathilde of Boulogne, who surrounded Winchester’s walls and controlled much of the central Hampshire countryside. They were able to defeat troops who were coming to support the Empress, which left her stranded on the western side of the city.

 

The castle was attacked from inside the city and from outside the walls. There was not enough food in Winchester for Matilda’s force and its horses. After six weeks of stalemate, the Empress had three choices – starve, surrender, or try to break out.  She chose to break out through the West Gate on September 14 and head for Stockbridge to cross the River Test in a move towards the comparative safety of the West Country. The withdrawal soon turned into a series of attacks by Queen Mathilde’s forces, ending in a rearguard action at the Test crossing while the Empress made an ignominious escape to Ludgershall, Devizes and finally Gloucester. She was carried on a horse-borne litter for the final two days.

 

The actions became known as the Rout of Winchester  and were effectively the end of Empress Matilda’s campaign to gain the throne of England. King Stephen was released from Bristol Cathedral soon after in exchange for Robert of Gloucester who was captured in the rearguard action at the Test crossing.

 

The Cathedral had little or no damage. Its sanctified position appears to have been respected by both sides. Other churches and buildings in the city, however, were looted and damaged by the victorious forces of Queen Matilda.  Recent archaeological evidence indicates that the dramatic story of conflagration engulfing Winchester may have been over-stated. The Winchester survey of 1148 showed ‘little evidence of any devastation which may have been caused by the siege’.  

 

By 1153, Winchester must have been rebuilt sufficiently to retain its role as a royal centre of administration, particularly for the treasury. After conflict between Stephen and Empress Matilda’s son Henry Plantagenet over succession, an agreement, known as the Treaty of Winchester, was concluded in the Cathedral on November 6 that year. In it, Stephen formally established Henry as his successor and Henry swore to accept him as his liege man and to protect him. Stephen undertook to govern with the advice of his successor. Henry was to be guided by Bishop Henry. The chronicler Henry of Huntingdon wrote, ‘what boundless joy, what a day of rejoicing, when the king himself led the illustrious young prince through the streets of Winchester itself’. 

 

Sources:

 

Martin Biddle & D. J. Keene, “Winchester in the Eleventh and Twelfth Centuries”, in Winchester Studies I: Winchester in the Early Middle Ages, edited by Martin Biddle. Oxford, 1976, p. 389.

Teresa Cole, The Anarchy, Stroud, 2019, pp. 142, 189, 365.

Catherine Hanley, Matilda, London, 2019, pp. 162, 165, 168-9.

Tom Beaumont James, Winchester – From Prehistory to the Present. Stroud, 2007, p. 76

Nicholas Riall, Henry of Blois, Bishop of Winchester, Hampshire Papers 5, Winchester, 1994, p. 6.

Did it rain on St Swithun's Day? Probably not!

The aphorism that ‘if it rains on St Swithun’s Day, it will rain for forty days’, or words to that effect is well known. It does not appear, however, to have started from legendarily torrential rain on the day when St Swithun's relics (bones) were moved into Winchester’s Old Minster on July 15, 971. The source may have been a prognostic couplet for the saints’ days of two Roman martyrs Saints Processus and Martinianus, which was on July 2 and the same day as the deposition of Swithun’s relics. 

The leading Anglo-Saxon historian Michael Lapidge suggests that there may have been a shift of dates from July 2 to 15 over time. In any case, it was not until the late medieval period that the ‘forty days of rain’ was ascribed to Winchester’s local patron saint and became fixed in folk memory and print. It is ironic that, just as the cult officially ended in 1539 when his shrine was broken up by Henry VIII’s commissioners, the one memorable popular reference to St Swithun arose. 

 

The claim of rain or a tempest on the day of Swithun’s translation to Winchester’s Old Minster probably came from a misinterpretation of the Latin phrase qua tempestate written by Wulfstan around the 990s. According to Lapidge, it means ‘at that time’ in this context and not a tempest.

 

Source: Michael Lapidge, The Cult of St Swithun, Oxford 2003, p. 48.

 

• There is a longer article on St Swithun’s cult in the Friends of Winchester Cathedral’s Record Extra online journal’s June 2024 edition. Go to www.wincathrecord.org, choose Browse and select Record Extra.

 

Medieval Church, Saints and Religious Orders - 2

Here's my second glossary developed during research into the cults of Anglo-Saxons saints that continued to the later medieval era. Much of the data collected comes from a welter of religious documents from Antiphon to Versicles, not forgetting the Vulgate Latin that most were written in. The glossary was prepared so that I could understand a source document and weigh its importance vis-a-vis other sources. I hope you find it useful, and please share any comments or additions so that it can be updated.

Glossary of Church Terms

 

Antiphon: A short verse sung before or after a psalm, canticle or hymn. (Morgan 1988, 339)

 

Antiphoner: Book containing the antiphons and antiphonal chants sung by cantor, congregation, and choir at Mass (antiphonarium Missarum) or graduale and at the canonical Hours (antiphonarium officii). 

 

Book of Hours: Functional prayer books made for the nonordained, very popular between the mid-thirteenth century and the late seventeenth century. Although prepared for an individual and their interests, books of hours share one group of devotions: a set of prayers in eight sections meant to be said at regular intervals throughout the twenty-four-hour day, called the Hours of the Virgin. The practice of praying at multiple times of the day and night was based upon the Divine Office (see Office below). In addition to the Hours of the Virgin, books of hours included five to twenty-five further elements. The most common are a calendar, a set of gospel lessons, hours focusing on the Cross, a group of psalms that express penitence or regret, and prayers to saints called Suffrages.

(See https://www.metmuseum.org/toah/hd/hour/hd_hour.htm) 

 

Breviary: A liturgical book used for praying the canonical hours. It consists of psalms, lessons taken from the Scriptures, and the writings of the Fathers, versicles and pious sentences brought together into the shape of the antiphons, responses, or similar forms, hymns and prayers. (Smith and Cheetham 2005, p. 247). The book containing all the offices for the daily offices of the public liturgy of the church. (Morgan 1988, 339)

 

Calendar: The calendar of saints organizes the liturgical year by associating each day with one or more saints and referring to the day as the feast day or feast of said saint. "Feast" means an annual religious celebration, a day dedicated to a particular saint. The feast day is almost always the date of the saint’s death (and birth into heaven)

 

Canon Law: The laws of the Church relating to ecclesiastical discipline, faith and morality. (Morgan 1988, 339)

 

Casuals: Rites of baptism, confirmation, marriage, and burial (as in Book of Common Prayer). [Leuenberger, 1990, xxviii].

 

Canticles: Certain recitations from the Old and New Testaments sung during the daily offices. [Te Deum not included as it is believed to be by St Ambrose]. (Morgan 1988, 339)

 

Collect: [Modern] A collect is a prayer meant to gather the intentions of the people and the focus of worship into a succinct prayer. Most collects fit a pattern developed by Archbishop Cranmer in the first Book of Common Prayer (1549), which were translated from Latin prayers for each Sunday of the year. The form of collects is straight-forward: There is an address to God and to his character or actions in the world on our behalf; There is a request; There is an invocation and doxology. And there is The Amen.

 

Confessor: A male saint who is not a martyr. (Morgan 1988, 339)

 

Convent: An enclosed and regulated monastic institution

 

Conventual Use: The liturgical practices of communities of regular canons (Augustinians, Premonstratensians) and friars (Dominicans, Franciscans). Their liturgy is much closer to that of the secular church than that of the monastic church, and increasingly in the later Middle Ages comes under its influence. (Morgan 1988, 340)

 

Daily/Divine Office: Daily cycle of choir services performed by clergy; also referred to as divine office

 

Diocese: Territorial unit of administration in the church, governed by a bishop; also known as a See 

 

Epitome: A précis of a bible story or hagiography, written for homiletic use in sermons (see Aelfric’s Lives of Saints)

 

Feast: Annual religious celebration of the day dedicated to a saint, usually the date of their death.

 

Gloss: A commentary on a text. (Morgan 1988, 340)

 

Grading (of feast days): “Each feast day in a calendar has a grading at the end of the line, which indicates the importance of the feast in rank: e.g. D indicates ‘double’ for the highest rank, with most being listed as l ix or l iii, which indicate the number of lessons at matins as expressed in the Breviary. The lowest rank is mem, indicating a memoria. Quite often these rankings, some of which changed between the thirteenth and the fifteenth centuries, are not included, even though the calendar text is otherwise accurate in the saints it lists.” (Morgan 2017, 20)

 

Gradual: The Gradual is one of the responsorial chants of the Mass. It may have gained that name because it was sung on the step (Latin: gradus) of the altar. A book of graduals sets out the responses (chants) for a cycle of days, similar to a lectionary (readings) and a missal (masses).

 

Gradual Psalms: Psalms 119-133 (Vulgate numerations) mostly concerned with trust in God’s aid. These were read daily before Matins in monastic use but only during Advent and Lent in secular use. (Morgan 1988, 340)

 

Hours, Books of: From the 11^th century an addition to the daily monastic office, and from the 12^th century also the secular office, were the Hours of the Blessed Virgin Mary. These came to form a separate book containing additional prayers, the Office of the Dead, the Penitential Psalms, the Gradual Psalms and occasionally certain special Hours (e.g., the Trinity, the Holy Spirit, the Name of Jesus). In the late 13^th and 14^th century it became popular for the laity to possess Books of Hours for their private devotions although such books were also made for clerics and even monks. (Morgan 1988, 340)

 

Inventio(n): The discovery of the relics of a saint. The day of this occurrence is occasional celebrated as a liturgical feast.

Lectionary: A lectionary (Latin: Lectionarium) is a book that contains a collection of scripture readings appointed worship on a given day or occasion. Each yearly cycle of readings begins on the first Sunday of Advent (the Sunday between November 27 and December 3 inclusive).

 

Legendary: A legendary contains the lives of the saints celebrated in the liturgy. The legendary could be a source of the hagiographic texts recited in the second nocturn of Matins (see also Office Lectionary). Legendaries vary widely in their selection of saints and of texts. While contents may vary, their order normally follows that of the liturgical year.

 

Litany: A form of prayer consisting of a series of petitions sung by a deacon, a priest or cantors, to which the people made fixed responses: “The litany of the saints was one of the most common, and also most characteristic, liturgical forms of the Middle Ages” (Lapidge 1991, i); “A form of invocatory prayer in which are included invocations to various saints. Local saints enable some conclusions to be made concerning the area or place for which the Litany may have been intended.” (Morgan 1988, 340)

 

Liturgy: Standardised order of events observed during a religious service, be it a sacramental service or a service of public prayer.

 

Majuscule: Large capital lettering in which all the letters are the same height

 

Manual: Book of special services for occasional use, such as baptisms, marriages and visiting the sick

 

Martyrological Calendar: “A Calendar with a saint entered for every single day of the year. These saints are derived from the martyrology and rarely reflect local feast days.” (Morgan 1988, 340)

 

Matins lections (for saint): A lection, also called the lesson, is a reading from scripture in liturgy.

 

Minuscule: Lower case letters or upper (capital) and lower-case letters in one word

 

Missal: Book that contains all the texts required for celebrating Mass, the central service of the liturgy; “The book containing the masses for the feast days and saints’ days of the year and also other votive masses.” (Morgan 1988, 341)

 

Monastic Use: “The liturgical practices of the enclosed orders (Benedictine, Cluniacs, Cistercians and Carthusians).” (Morgan 1988, 341)

 

Obit: “The record, usually in a Calendar, of the date of the death of a person, which can sometimes provide a clue to the provenance or date of a manuscript.” (Morgan 1988, 341)

 

Octave: The eighth day after a feast which always falls on the same day of the week as the feast itself. For example, the octave of Thomas of Canterbury is on 5^th January, eight days after the feast day of 29^th December. The octave could either be an eighth day feast or an eight-day period of liturgical observance from the feast date to the octave date. Used for BVM and important saints,

 

Office: The Divine Office was/is a liturgy chanted in religious communities that gathered for prayer at Matins (before daybreak), Lauds, Prime, Terce, Sext (around noon), None, Vespers, and Compline (after sunset).

 

Office Lectionary: An office lectionary contains readings for the office of Matins (also called Nocturns). Medieval Matins services consisted of two or three nocturns. The lessons of the first nocturn were drawn from the Bible; the second nocturn from hagiographic or patristic texts; and the third nocturn from patristic commentaries on scripture, often taken from a homiliary.

 

Office of the Dead: First Vespers, Matins and Lauds for the dead.

 

Ordinal: Book of rites for the ordination of deacons, priests, and bishops

 

Processional: Book containing litanies and hymns for use in religious processions, especially at the beginning of a service.

 

Province: 1) unit of ecclesiastical administration comprising a group of territorially contiguous dioceses: 2) in relation to later developments of monastic orders, geographic units of administration within the order.

 

Post-communions: Text said or sung on a reciting tone following the Communion of the Mass.

 

Psalter: The Book of Psalms. “All the psalms were recited during the week in the breviary offices of both monastic and secular use … The Psalter usually contained in addition to the psalms, a Calendar, Litany and occasionally private prayers, the Hours of the Blessed Virgin Mary and Office of the Dead.” (Morgan 1988, 341)

 

Psalter of the Virgin: “A devotional text composed of 150 invocations corresponding to the 150 Psalms, with the word Ave taken from the angelic salutation to the Virgin Mary. The tests are appropriate to Marian devotion.” (Morgan 1988, 341)

 

Purgatory: “The condition in which the souls of the faithful departed are purified before they can enter Heaven.” (Morgan 1988, 341)

 

Sanctoral: The sanctoral cycle (Proper of Saints) is the annual calendar or cycle of saints’ feasts; in Latin, sanctorale.

 

Sarum Use: “From the second quarter of the 13^th century the various dioceses in the province of Canterbury adopted the Calendar and the liturgical texts and practices of the Cathedral Church of Salisbury (Sarum Use) as they had finally come to be systematized under Bishop Richard Poore (1217-28) … The period of transition to new liturgical practices is at least fifty years and only in the 14^th century do relatively pure Sarum texts become the norm. Most dioceses added to Sarum a few local feasts (supplements) sometimes called synodial feasts if officially declared by the synod of the diocese. The increasing appearance of the Sarum Calendar is a marked feature in 13^th century Calendars.” (Morgan 1988, 341)

Secular (adj): 1) in relation to clergy, priests living in the world, not under a rule, who are bound by no vows and may possess property, working under the authority of a bishop: 2) more generally, refers to people who are not clergy, the laity.

 

Secular Use: “The liturgical practices of the non-monastic church: i.e. the secular cathedrals, the collegiate churches and chapels and the parish churches. Sarum Use comes to be the standard liturgy of the secular church, although in the first half of the 13^thcentury, and frequently in the second half, it seems that pre-Sarum local diocesan Uses were still widespread. The liturgy of the conventual orders of regular canons and friars occupies a position midway between that of the secular and monastic church although is rather closer to the former.” (Morgan 1988, 341)

 

Secrets: Latin: Oratio secreta (lit. 'Secret prayer') is a prayer said in a low voice by the priest or bishop during religious services, notably during the offertory. The Secret alludes to the saint or occasion of the day.

 

Suffrages: “Brief devotions in honour of God or a saint, consisting of an antiphon, versicle and response, and a final prayer. Also called Memoriae.” (Morgan 1988, 341).

 

Synod: [Modern] An assembly of clergy and non-clergy church members to discuss and debate church matters. They can meet as a deanery, a diocese or a General Synod. [https://www.churchofengland.org/glossary, 2^nd October 2019].

 

Temporale: The Temporale (or Proper of Time) organizes the moveable feasts, those that are centered on Christ. Some are fixed, such Advent and Christmas; others including Lent and Easter vary each year.

 

Translation: The removal of holy objects from one locality to another (often a higher-status location). The date of a translation of a saint's relics was sometimes celebrated as a feast day in its own right. (St Swithun’s translation feast of 15 July has, over time, become his main feast day).

 

Use: A variant ("use") of the Roman Rite used for the ordering of public worship, including the Mass and the Divine Office. Viz., Uses of Hereford, Sarum and York.

 

Versicle: A short sentence, often from the Psalms, sung antiphonally during worship; it is answered by a response from the other part of the choir.

 

Visitation: The visit of Mary, pregnant with Jesus, to Elizabeth, who was pregnant with John the Baptist (See Luke 1:39–56) celebrated on 31 May; the periodic inspection by a bishop of the temporal and spiritual affairs of a diocese which are under his control, or by an abbot or monastic official of houses within his jurisdiction.

 

Vulgate: “The Latin text of the Bible as translated by St Jerome [c.341-420]. This was the text which with some revisions, notably in the 13^th century in Paris, was the norm in the Middle Ages”. (Morgan 1988, 341). The numbering of Psalms in the Vulgate differs from the English Authorized Version of the Bible; largely because certain Psalms were divided into two parts in the two versions in the two versions in different ways.

 

Sources:

 

The online sources were accessed in October 2019. The main source was: 

http://medievalwriting.50megs.com/churchglossary/glossaryc.htm, unless marked;

https://www.bl.uk/catalogues/illuminatedmanuscripts/GlossA.asp;

http://www.columbia.edu/itc/music/manuscripts/liturgy.html;

https://www.churchofengland.org/glossary; 

 

Lapidge, Michael, ed., Anglo-Saxon Litanies of the Saints. London: Henry Bradshaw Society, 1991.

Leuenberger, Samuel, Archbishop Cranmer’s Immortal Bequest. Translated by Samuel Leuenberger and Lewis J. Gorin, Jr. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1990.

Morgan, Nigel, Early Gothic Manuscripts [II] 1250-1285. London: Harvey-Miller, 1988.

Smith, William and Samuel Cheetham, Encyclopædic Dictionary of Christian Antiquities. Concept Publishing Company, 2005.

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Tom Watson

December 21, 2020