The Story of an Ancient Parish Part 3

It is not fair to judge the whole life of the community by cases coming before the Courts, but still these cases are sufficiently frequent to bring home to us the utter lawlessness and violence of the times. When we compare the religious life of the fourteenth century as revealed in the State Papers and the Episcopal and Chapter Records with the outlook and condition of the Church to-day, in spite of dark streaks across the horizon of the future, we cannot but be conscious of a wonderful progress, and an exchanging of crude materialism and superst.i.tion for high and n.o.ble ideals.

The greatest event in its consequences and at the same time the most terrible in the story of the period between the Norman Conquest and the Reformation is the visitation of the Plague or Black Death. The Plague seems to have reached England in 1348; it spread from Dorsetshire to London in the November of that year. In the Eastern Counties whole districts were depopulated by this terrible scourge; and magnificent Churches in remote and lonely parishes still attest the large populations that dwelt around them and gathered in them for worship before the coming of the Black Death.

In our own immediate neighbourhood, at Bodmin alone 1,500 persons died in the terrible visitation. The Clergy seem to have been the greatest sufferers of all, partly no doubt due to their office bringing them in close contact with the dying, and partly no doubt due to the confusion between dirt and holiness that subsisted in the mediaeval mind. To realise the awful mortality in the West amongst the Clergy at this period it is only necessary to go over the endless lists of inst.i.tutions in the Registers of Bishop Grandisson; not seldom three inst.i.tutions to one parish occur in the course of a single year. As a country engaged in a long and desperate war is glad almost to accept recruits of any kind in its closing stages, so the Church, as this awful epidemic proceeded, accepted recruits for the army of G.o.d she would have scorned in its beginning. The result of this acceptation was altogether bad; her influence began to wane, and she lost touch with the life of the people.

Slowly but gradually the black shadow moved westwards extending itself over the County, leaving in its track half-peopled villages and the survivors dwelling under the shadow of an awful and nameless dread. In the extreme West of the County the ravages of the pestilence seem to have been specially terrible in 1362. It seems more than probable that Sir William Pellour, one of our Vicars of Breage, died of it in this year. Bereft in many cases of the majority of those they loved, and with a vision of death and mortality in its most horrible forms graven upon their minds, the view of life of the ma.s.s of the people became utterly changed, and this naturally reflected itself upon the whole religious outlook of the time.

Another subtle and deep influence was beginning to stir at this period, even in the remote wilds of Cornwall. On the Continent, in Italy especially, the human mind in the previous century had begun to awake from the torpor and lethargy of a thousand years. The thirteenth century was a glorious springtime of the human soul, when art, philosophy and the desire to know, came back to the human mind. This tide of new life and light in the fourteenth century began to throb and move, even in the remote backwaters of English life, filling the minds of the people with vague yearnings after better things, and producing a condition of deep spiritual dissatisfaction. This spirit found some expression in the great number of Oratories in the leading private houses, that were licensed, all over the Western Diocese. At this time here in Breage, we read that on 2nd Dec. 1398, John Rynsy of G.o.dolghan, and Elinora, his wife, obtained a licence from Bishop Stafford, for Oratories both at Rynsy and G.o.dolghan, with the stipulation that on Sundays and other Feasts they should resort to their Parish Church, whenever it was conveniently possible for them to do so. Again on 6th September 1400, John Pengersick and Joan, his wife, obtained from Bishop Stafford, a licence for a third Oratory in the Parish at their mansion of Pengersick.

Whilst the gentry were making provision for regular worship in their own houses, new Parish Churches were being built in almost every parish.

Practically nine-tenths of the Parish Churches in Devon and Cornwall are the product of this age. The people were seeking to express in stone the new ideal that was moving in their minds, and which was destined to find fuller and deeper expression in the Reformation.

Our Churches of Breage and Germoe we owe to this wonderful quickening of religious life in the fourteenth and fifteenth centuries. The old Norman Church at Breage was pulled down in the fifteenth century as inadequate and unworthy, and the present cruciform Church, with its tower sixty-six feet in height, of beautiful workmanship and restful proportions, reared in its place. The Church outwardly to-day is very much as the fifteenth century builders left it. The tiny transepts, which, like the beautiful south porch, externally suggest small battlemented towers, were evidently originally used as side chapels. The frescos with which the whole of the interior walls were once covered, were doubtless painted shortly after the building of the Church.

[Ill.u.s.tration: Frescos of St. Christopher and Our Lord in Breage Church.]

Fresco painting is the oldest of the arts, its crude beginnings reaching back to the days when palaeolithic man sought to exercise it upon the walls of the caverns of the Dordogne. In Egypt the ancient monuments bear witness to its existence from the remotest antiquity. The Etruscans seem to have brought the art with them from the East to Italy, which became in future ages its true home, and where it attained to its highest perfection and beauty. The Romans, probably owing to Greek influences, carried the art much farther than the Etruscans had done.

Revived in Italy in the thirteenth, the art reached its highest perfection in the fifteenth century. From Italy the fashion of mural painting spread, and by the fifteenth century seems to have become common even in Cornwall, judging by the records of the survival of numerous fragments. Our frescos were probably painted very soon after the building of the Church, in the latter half of the fifteenth century.

An important fact bearing upon fresco painting was the extreme rapidity with which the work had to be accomplished, as the secret of its permanency rested in the plaster upon which it was placed, being damp and newly laid. It will strike the observer at Breage that the fresco of St. Christopher and that of the Christ, though crude in execution, are full of character and force, which the wooden and purely conventional figures of the other frescos entirely lack. It seems evident therefore that the former owe their origin to a different hand than the latter.

The fresco of St. Christopher arrests the eye immediately on entering the Church through the south door. This was doubtless the intention of the designer of the fresco, as to see St. Christopher on entering a Church, according to mediaeval superst.i.tion was a harbinger of good luck.

This may partly account for the superst.i.tion that still lingers, that to enter the Church by the west door, which is never used, save for the bearing out of the dead at funerals, foreshadows untimely death.

The windows of the Church, before the pillage and vandalism let loose upon it by the Reformation, were all of stained gla.s.s, of which several beautiful fragments have come down to us, as the head of St. Veronica in the chapel at the end of the north aisle, and the heads of the two angels in the south window of the chapel, on the south side of the Church. The Reformation, like all great upheavals, beneficent in themselves, led to the unchaining of the spirit of fanaticism and rapine. The spirit of liberty was fanned into a flame in France before the Revolution by the n.o.blest and purest spirits in the country; yet who could blame them for the frenzied orgies of the Terror? The few fragments of fifteenth century gla.s.s were discovered with the bones and skulls of two almost complete skeletons in the walled-up staircase leading to the Rood Loft, in the north wall of the Church, at the time of the restoration in 1891. The probable solution seems that the Commissioners, who visited Breage 22nd April, 1549, to ascertain that the injunctions of Edward VI. were duly fulfilled, ordered the destruction of the windows, as containing figures of the Saints and emblems of idolatry. Possibly also stone tombs were destroyed and desecrated, partly in a spirit of iconoclasm, and partly from the spirit of plunder. We can imagine at this juncture some one more pious or superst.i.tious than his fellows gathering the fragments of beautiful gla.s.s, and bones torn from their tombs within the Church, and placing them in the cavity of the broken stairway in process of being walled up.[28]

The granite support of the Credence Table and the Piscina in the chancel were exhumed from the foundations of the Church during the restoration and placed in their original situation: also the rose Piscina and the pedestal on which it at present stands were unearthed at this time. The pedestal in question, it may be stated, has nothing whatever to do with the Piscina, the date of which is most probably coeval with the Church, but is evidently the base of a font of Jacobean origin. The granite bowl masquerading as a stoup in the porch is not of ecclesiastical origin at all; its original use was evidently for grinding corn in primitive times. It may be interesting to mention the discovery during the restoration, beneath the floor of the Church, near where the pulpit now stands, of six skeletons lying uncoffined side by side, the skulls of all of them being perforated with bullet wounds; the teeth in each skull were almost perfect, suggestive of violent and untimely deaths. The story of this tragedy has long since faded into oblivion; possibly these skeletons belonged to victims of some fierce act of military discipline or retaliation in the Parliamentary Wars.

The restoration of Germoe Church was taken in hand a century earlier than that of Breage, for what reason it is impossible to say. At this period the mining operations of the Parish were mainly centred round Germoe, from Trewarvas Head to Laseve, and between the two hills of Tregoning and G.o.dolphin. It may well have been that the restoration of Germoe Church was begun at an earlier date because it stood in the most populous portion of the parish. Sometime in the fourteenth century a north aisle was added to the small Norman cruciform Church, and then a little later a further enlargement and embellishment was made by the addition of the north transept, and the present chancel to some extent reared upon Norman foundations; the south transept, as we have previously stated, was of Norman origin. For some reason or other, the work seems to have been arrested when half carried through; the builders had gone as far as to replace the Norman arch in the south transept by a twin archway,[29] the natural development of which would have been the addition of a south arcade. Instead of this the present south doorway was added to the Church, superseding an earlier entrance. The porch built over this door was not added until the next century, possibly about the time of the rebuilding of Breage Church. The grotesque carvings of monkeys on the corbel stones supporting the ends of the copings of the porch have evidently been taken from the older building.

A feature of the chancel at Germoe is the canopied arch over the present sedilia and piscina. I take it that this beautiful arched aperture originally contained a tomb, possibly of a de Pengersick, or it may have been used as a sepulchre in connection with the Easter Festival; at any-rate, its true significance has long been lost sight of under the hand of the spoiler and the restorer.

[Ill.u.s.tration: St. Germoe's Chair.]

The most interesting feature for the ecclesiastical antiquarian is not the Church itself, but the curious edifice in the Churchyard, known as St. Germoe's Chair. Tradition says this was erected by a member of the de Pengersick family. When Leland, the great antiquary, visited Cornwall in the reign of Henry VIII., he mentions both St. Germoe's Tomb, St.

Germoe's Chair and St. Germoe's Well. The water still gurgles and bubbles from the spring by the roadside, from whence the Saint slaked his thirst and supplied his simple wants, but the very site of his tomb is long forgotten, the crude and vulgar bigotry of an intervening age having no place in its system for such memories. Germoe's Chair has been the fruitful source of many curious speculations and ingenious theories as to its origin. There can be but little doubt, however, that its original use was in connection with the Palm Sunday celebrations of the mediaeval Church. It seems to have been customary on Palm Sundays for some of the Clergy, bearing a cross which was covered or m.u.f.fled at some point in the service, to issue from the Church, followed by a portion of the congregation in procession bearing palms or their subst.i.tutes in their hands. A booth was erected in the Churchyard: sometimes this was of stone and of a permanent character like Germoe's Chair. Arrived at this erection the officiating Priest read the Gospel for the day; at this point another procession issued from the Church, headed by a Priest bearing the Host, and a number of children following a cross, decorated with wreaths of green leaves and singing "Blessed is He that cometh in the name of the Lord." The two groups then mingled together, the m.u.f.fled cross was removed, and a distribution of bread or alms was made from the booth or pavilion, or, as in the case of Germoe, from what is now called Germoe's Chair. The united processions then, following the Priests, returned to the Church, where the service was continued to its close.[30]

Cornwall from its position escaped the turmoil of the Wars of the Roses.

During this outwardly brutal and sordid period, whilst the Barons were hacking themselves in pieces, and successive Kings were merely "landlords" of England for the time being, the true heart of the nation was beginning to throb slowly with the pulses of a new life. I doubt much if Master William Pensans and his successors onward to Sir William Pers, and their flocks at Breage and Germoe, troubled themselves very much about the battles and rebellions and judicial murders that made up the history of England during the times in which they lived. Rumours of these terrible stirrings would be brought to them from time to time by wandering Friars or the Pilgrims pa.s.sing through the Parish on their way to St. Michael's Mount, which was then one of the most popular places of pilgrimage in England. Doubtless many of the Pilgrims would make Breage the last halting place for the night, and move on to St. Michael's Mount on the following morning. These Pilgrims would be a motley crew of every cla.s.s and grade, some seeking no doubt for the forgiveness of heinous deeds and crimes through the mediation of St. Michael, others seeking health and often finding it, not by the help of the Saint but through change of air and scene. Childless parents of great possessions often made pilgrimages to distant shrines in search of an heir, and still others were pilgrims because they loved change and to live close to Nature, though perhaps they never knew it.

In 1471 after the Battle of Barnet a strange band of Pilgrims visited St. Michael's Mount. John, Earl of Oxford, who had escaped from the slaughter of that terrible battle, came by sea to the Mount with a band of followers disguised as Pilgrims. They landed, simulating deep devotion, and obtaining admittance to the Castle, drew arms from beneath their Pilgrims' cloaks and rushed upon and overpowered the small garrison. Sir John Arundell of Lanherne, who was sent to retake the Castle, was slain in the attempt on the sands between the Mount and the sh.o.r.e--in his death, it is said, fulfilling a curse of former years.

After a siege of six months the Earl of Oxford and his men surrendered upon terms, the Earl being allowed to retire to France, from whence he returned with Henry of Richmond, to share in the victory of Bosworth Field.

Pilgrims, wandering, preaching Friars and merchants, who came to the West for the purchase of tin, would practically at this time be the sole sources of news and connecting links with the outer world. Men then led isolated lives, less dependent upon their fellows for daily needs and wants. The phrase "we are all members one of another" has a fuller and deeper meaning for us than it had for them.

We cannot conclude the account of this period without a brief allusion to the names of the inc.u.mbents from the time of David de Lyspein onwards. The particulars of their lives have long since faded into oblivion; whether good or bad, wise or foolish, their memories have utterly faded. The fact of the nationality, however, of many of them survives in their names. Henry Cretier (1362) from his name we take to have been one of the swarm of French Priests that at this time were spread over the country. The great majority of the others seem to have been Cornishmen: Sir John Yurl bears a name common enough amongst the Cornish Clergy at this time. Sir William Pellour of course was one of the numerous Cornish family of Pellar and Sir William Pers would now be known as William Pearce. Sir John G.o.de or Ude bears also a name common in the Cornish Priesthood of the period. Sir William Lehe (1445) was, we fancy, from the Penwith Peninsula, from the similarity of his name to the name of a manor in that district. Master William of Penzance (1403) and Master Thomas G.o.dolphin (1505) were, of course, undoubtedly Cornishmen, the latter, we are led to conclude, being a son of Sir John G.o.dolphin, Sheriff of Cornwall in 1504, the founder of the fortunes of his family. Of the lives of these men, alas! we can know nothing, beyond the fact that in varying degrees they testified to the unseen and spiritual, and, in spite of imperfections and weaknesses, held up the torch of a Divine light for the illumination of a dark and degraded age.

[Ill.u.s.tration]

FOOTNOTES:

[22] "Carta W. Com. Glouc. testificante quod R. Com. pater suus dederat Richardo Clerico suo omnes ecclesias terrae suae de Cornubia c.u.m capellis et pertinentis suis viz: ecclesiam de Eglosbrec, ecclesiam Commart, ecclesiam de Egloshiel, ecclesiam de Eglosvant, ecclesiam de Egloscraven et capellam Sancti Germot" etc., etc. See Dugdale's Monasticon.

[23] See Gasquet's "Henry VIII. and the Monasteries."

[24] See Mr. Thurstan Peter's "Collegiate Church of Glasney."

[25] See Prebendary Hingeston-Randolph's Registers of Bishop Stapleton.

"Et in ea jurisdiccionem ordinariam exercere et alia diversa in hac parte attemptare presumpserunt."

[26] Patent Rolls.

[27] State Papers, 14 Edward III.

[28] It is possible that this vandalism may have been committed during the time of Independent ascendancy.

[29] See Sedding's "Norman Architecture in Cornwall."

[30] See Walcott's "Sacred Archaeology" pp. 421, 423. Also Dr. Roch's "Church of our Fathers," etc.

The Reformation to the end of the Commonwealth.

CHAPTER IV.

Master John Jakes, bachelor in decrees, of whom we know nothing beyond the fact that he died and was buried in Breage churchyard, became Vicar in 1510, when no cloud loomed upon the ecclesiastical horizon. He who at that date had foretold the ultimate consequences of the marriage of Henry VIII. to a Spanish Princess would have been put down as a fool and a dreamer. It would have seemed obvious to the ecclesiastical politicians of that day that if the marriage affected at all the fortunes of the Church it would be in the direction of drawing closer the bonds with Rome. Possibly, here and there, there may have been those who saw the signs of the coming of the storm in what seemed to them a more or less distant future; and probably they dismissed the uncomfortable thought with the sixteenth century equivalent of "_apres moi le deluge_." Yet within thirty years the deluge had been unloosed and swept all before it. Within three years of the demise of John Jakes the great Abbey of Hayles, with its broad acres and vast patronage, was dissolved; its stately buildings and magnificent Church were falling into ruins, turned into stone quarries for new mansions, and its Brethren scattered, never to be re-united.

John Jakes was succeeded in 1536 by John Bery, M.A., the last Vicar to be appointed by the Abbot and Convent of Hayles. Breage escaped the terrible ecclesiastical tempest that in places less remote was sweeping all before it. Though Hayles Abbey was in ruins and the Brethren scattered, things continued in this little far-away appanage of the great House much in the same way as heretofore, until the terrible year 1549. The Cornish, like the people of Wales, were bitterly opposed to the Reformation in all its works and ways, and would have none of it. As an instance of West Country methods in dealing with the new innovations, we may quote the case of the parishioners of Sampford Courtenay, on the northern skirts of the great waste of Dartmoor. On Sunday, 9th June, 1549, the new service in English was used for the first time in place of the Ma.s.s, in compliance with the royal injunctions. The people would have none of it, and on the following day compelled the Parish Priest, under threats of what they would do to him, to resume his vestments and say Ma.s.s as usual. In the April of this same year the storm had broken in all its violence in our own part of Cornwall. Commissioners had been sent throughout the County to examine the Churches and have all images found in them removed and destroyed, and also, in plain language, to plunder the Churches of their valuable plate, jewels and vestments, in the specious name of religion. The Commissioners were required to inquire into the doctrinal character of the preaching in the various Churches, and to ascertain that the services were no longer held in Latin but in the English tongue. A Commissioner named Body was making his official examination at Helston Church--bent, no doubt, like the majority of his fellows, on spoil as well as iconoclasm--when he was stabbed to death by an enraged Priest, who had attended the visitation in the company of one Kiltor of St. Keverne. This spark set the county, already smouldering with discontent, in a blaze of rebellion. The people, under the influence of the Clergy, flocked together from various parts of the County, committing many barbarous outrages. Humphrey Arundell of St. Michael's Mount placed himself at the head of this rapidly-growing rabble of peasantry, and with many of the Clergy the march upon Exeter was begun.

Job Militon of Pengersick Castle was at the time Sheriff of the County, but he was powerless in the face of a force that by the time Bodmin was reached had grown to six thousand strong. It is curious to note that this enthusiastic but undisciplined host, marching to its doom, under the walls of Exeter, contained within itself a strong leaven of socialism. It seems to have been generally agreed, at any rate amongst the rank and file, that all land should in future be held in common, and that all enclosing fences should be obliterated. A few years previously Germany had been throbbing with the same spirit, and the German Peasants had been moved to throw off the yoke of the oppressing n.o.bles, their minds full of dreams of a sixteenth century millennium. Both these efforts, due to opposite trains of events, had their origin in the spirit of the age striving vaguely after dim ideals, and both were trampled on and extinguished with ruthless force and cruelty. Humphrey Arundell perished on the scaffold, and thousands of his deluded followers in the fields and bye-ways, cut down by a merciless soldiery.

John Bery seems to have preferred monotony and safety at Breage to a life of adventure in the field; at any rate, he lived on as Vicar of Breage till the day of his death in 1558. He doubtlessly conformed outwardly, if not in his heart, to the new order of things, and in the reign of Queen Mary conformed back again to the old order. Death absolved him in 1558 from a further change of opinions on the accession of Elizabeth in that year.

The terrible memories of 1549 would long linger in the minds of John Bery and the people of Breage. Some, no doubt, from Breage, had joined the ill-fated march to Exeter to return no more.

The reports of the Commissioners who visited Germoe on the 18th April, and Breage on the 22nd April, 1549, are as follows: "Germoe, Minister, Henry Nicol, a Cope of blue damask, one set of very coa.r.s.e vestments, a copper gilt cross, two chalices, one gilt the other parcel-gilt, two small bells, a fair bra.s.s censer, a linen streamer with a cross upon it of red silk." The inventory closes with the remark that nothing has been sold for a year past.[31]

The list at Breage reveals vessels and vestments of a richer and more valuable character. The list comprises three chalices of silver, of which two were gilt, three linen towels upon the altar, one pair of vestments of blue velvet, one purple, broidered with gold work, a pair of vestments of white satin, a pair of tawny satin, another pair of oldsay, a cope of Morys velvet, purple broidered in gold work, an old cope of blue velvet, two candlesticks of latten on the altar, upon the font a yard of linen cloth, an old rotten streamer of silk, and four bells of large burden hanging in the tower. Such was the inventory of spoils in this remote parish at the time of the Great Pillage.

The Church must have had a deep hold on the hearts of the Cornish people at the time of the Reformation, or they would never have risen in her defence in the way they did in 1549. The mutilation and desecration of her shrines stirred the hearts of the people to the very depths. The same spirit of devotion to the Church was manifest also in a marked degree in Wales; indeed, until the Reformation the Welsh were of all the inhabitants of the British Isles the most devoted to the cause of the Church: where she was once strongest she is now weakest. In pre-Reformation times the Feasts and Festivals of the Church in Cornwall were bound up with the social life of the people, and its ritual, paradoxical though it may seem in the present age, satisfied the deep emotional cravings of the Cornish character, whilst its teaching was in unison with the needs of their hearts. As an instance of the deep hold of the Church upon the pre-Reformation life of the people, we have in Breage the curious anomaly that the chief fete day of our Nonconformists is St. Stephen's Day, which is the Feast of the Dedication of the Parish Church, whilst at Germoe the Festival of the patron Saint is kept by them as a day of teas and rejoicing.

Under the new order of things brought in by the Reformation there was no room for the play of emotions, the services of the Church were cold and bare, adapted for religious philosophers, but not for peasants; the change came, too, in the guise of an exotic planted by men of high station, whom the people regarded as their natural oppressors and the destroyers of the Church of their fathers. What followed was that which might have been expected--a gradual lapsing of the people into what was, to all intents and purposes, a crude form of paganism, which lasted, with the exception of some stirrings of the dry bones during the Commonwealth, until the coming of John Wesley, who with the warm glow of emotional fervour re-converted the Cornish peasantry in the main to Christianity. If proof of this a.s.sertion were needed, it is only necessary to compare the religious aspect of things in Cornwall and Brittany at the present day. Both people belong to the same division of the Celtic race, yet both now in the main stand at opposite poles in politics and religion. The reason seems to lie in the fact that the Cornish were deprived of a faith which they loved, and which satisfied the emotional and materialistic cravings of their hearts, and that the new Clergy, creatures and toadies of the great, utterly failed to appeal to their sympathies and to win their affections.

In 1558 Sir Alexander Dawe, the last of the "Sirs," became Vicar of Breage, and continued as such until the day of his death in 1595. The record of his burial is still extant in the Parish Registers. He was presented to the living of Breage by one Richard Hyde, who had become, by purchase, patron of the Benefice for one turn only. The Abbot and Convent of Hayles had followed the policy of the other religious houses at the dissolution of the Monasteries, and saved what property they could from the impending catastrophe by granting, where possible, long leases of the Abbey lands and selling the next presentations to their ecclesiastical patronage.

A dark and terrible shadow pa.s.sed over the life of the parish during the time of Alexander Dawe. Breage was visited in 1578 by a pestilence, which we have little doubt was the terrible Black Death or Plague, which at this time was claiming endless victims all over the land. We who live in these days of practical security from such awful visitations can have no idea of the horror and dismay which they inspired, and the misery and desolation which they spread broadcast over the land. To realise the horror of the Plague, let us imagine an epidemic as contagious and as infectious as influenza was some few years ago spreading everywhere, the great majority of its victims dying in the most terrible sufferings. The epidemic of plague in question had first appeared in London in the autumn of 1563; about a thousand persons dying each week during the latter part of 1563 and the earlier part of 1564. In 1570 Newcastle and in 1574 Edinburgh endured terrible visitations of this scourge. During the last months of 1578 and the earlier months of 1579 the Breage burial register contains the record of seventy-six burials in Breage churchyard. No comment is made upon the nature of the disease, but there can be but little doubt we have here the grim records of a visit of the terrible Black Death, whose dark shadow at this time hung in awful menace over the whole land. The words of the Litany, "from plague, pestilence and famine, from battle and murder and from sudden death, good Lord deliver us," had a fulness of meaning for our fathers which we who live in a brighter, cleaner and more peaceful time can only dimly realise.

With the death of Sir Alexander Dawe, the last link with the old pre-Reformation life was severed; henceforward the stream of parochial life was to run in channels more closely approximating to those of our own age, and succeeding Vicars were men of different antecedents and ways. The patronage of the Living, though nominally in the hands of the Crown, came practically to be in the gift of the G.o.dolphin family, which had risen to a position of power and influence in the preceding hundred years.