Four years later came Wolsey, and sang High Mass to celebrate eternal peace between England, France, and Spain. The King's beautiful sister, Mary, was betrothed at the same time to Louis XII., who was fifty-three years old, while she was sixteen. Within three months he died, and she married Charles Brandon, Duke of Suffolk, and became grandmother of Lady Jane Grey. Again one comes on a full description of the gorgeous ceremonial. A year later, the accession of Charles V. was announced by the Heralds in St. Paul's, and Wolsey pronounced a benediction. The great Cardinal was now in full hopes of the papal tiara; the same year he came in state (May 12th, 1521) with the Archbishop of Canterbury, Warham, to hear Bishop Fisher denounce Luther at Paul's Cross, with accompanying appropriate ceremonies. An account on a broad-sheet in the British Museum tells how Wolsey came with the most part of the bishops of the realm, "where he was received with procession and censed by Mr. Richard Pace, Dean of the said church." Pace was a native of Winchester, who had won the favour of two successive bishops of that See, and been educated by them. One of them sent him to the Continent to complete his course. He took Orders in 1510, and his evident ability induced Wolsey to employ him in more than one delicate and difficult case of foreign diplomacy, and also brought him to the favourable notice of the King, who, after many other preferments, made him Dean of St. Paul's on the death of Colet. He was held to be the very ablest of diplomatists, was a friend of Erasmus, and followed Colet in favouring "the new learning." It was he and Sir T. More who persuaded the King to found Greek professorships at Oxford and Cambridge.

But to return to the ceremony at St. Paul's. "After the Dean had duly censed him, the Cardinal, while four doctors bore a canopy of gold over him, went to the high altar, where he made his obligation; which done, he went, as before, to the Cross in the churchyard, where was a scaffold set up. On this he seated himself under his cloth of estate, his two crosses on each side of him; on his right hand, sitting on the place where he set his feet, the Pope's ambassador, and next him the Archbishop of Canterbury; on his left hand, the Emperor's ambassador, and next him the Bishop of Durham (Rusthall); and all the other bishops, with other noble prelates, sat on two forms out right forth, and then the Bishop of Rochester made a sermon by the consenting of the whole clergy of England, by the commandment of the Pope, against one Martinus Eleutherus and all his works, because he erred sore, and spake against the Holy Faith; and denounced them accursed which kept any of his books; and there were many burned in the said churchyard of his said books during the sermon. Which ended, my Lord Cardinal went home to dinner with all the other prelates."

The Bishop of Rochester was, of course, Fisher. He was both learned and pious. Burnet says he strongly disliked Wolsey, because of the latter's notoriously immoral life. Fisher, though in his unflinching conservatism he regarded the proceedings of Luther with hostility, was anxious, as were More and Erasmus and Colet, for reformation on Catholic lines. He, like them, favoured the new learning, and even declared that the Continental reformers had brought much light to bear upon religion. But he opposed the King's divorce, and refused to acknowledge his supremacy over the Church, and was beheaded on Tower Hill, June 22nd, 1535. There was no act of Henry which more thoroughly excited popular horror.

When Charles V. came to England, in 1522, Wolsey again said Mass at St. Paul's, with twenty bishops to cense him. It was on this occasion that he changed the meeting-place of Convocation from St. Paul's to Westminster, that it might be near his own house. Skelton, the poet, who hated Wolsey, thereupon wrote the following distich:—

"Gentle Paul, lay down thy sword, For Peter, of Westminster, hath shaven thy beard."

In 1524, Francis I. was taken prisoner at the battle of Pavia, whereupon the sympathy of England for his successful rival was shown by a huge bonfire in front of St. Paul's, and the distribution of many hogsheads of claret. On the Sunday following, Wolsey sang Mass, and the King and Queen, with both Houses of Parliament, were present. Once more (Shrove Tuesday, 1527) the great Cardinal came in dignity; it was to denounce the translation of the Bible and to condemn the Lutherans. Certain "heretics" were marched through the cathedral in penitential dresses, and carrying faggots, which they threw into the fire by the great rood at the north door, in which Testaments and Lutheran tracts were also burned. On this occasion, also, Fisher preached the sermon. A few years later (1530), there was a similar holocaust, at which the Bishop (Stokesley) presided.

But now came an event of momentous importance. Wolsey fell into disgrace with the King, and, after some preliminary attacks, was charged with high treason. From trial on this charge he was delivered by death (November 28th, 1530). But he had brought the clergy unwittingly into trouble. The law of Praemunire forbade a man to accept the office of papal legate in England, or the clergy to recognise him. Wolsey had obtained a patent under the Great Seal to exercise legatine authority, and for fifteen years no objection had been taken. When he was indicted for the infringement of the law, he refused to plead royal permission, fearing to incur yet greater displeasure of the King. So judgment went by default. And now the clergy were likewise impeached. They met in St. Paul's Chapter House, and in their terror offered L100,000 fine, under the advice of the Bishop. The King refused to accept this unless they recognised him as "supreme head of the Church." Three days' discussion of this proposition followed, then, on the proposal of Archbishop Warham, they agreed to the following:—"of which Church and clergy we acknowledge his Majesty to be the chief protector, the only supreme lord, and, as far as the law of Christ will allow, the supreme head." Such a compromise meant nothing, for it did not attempt to define what the law of Christ on the subject was. But it was evident that the Reformation had begun in earnest. Though nineteen Anabaptists were condemned in St. Paul's to be burned, and on fourteen of them the sentence was carried out, Paul's Cross echoed with renunciation of the Pope's authority. The miraculous rood of Bexley, in Kent, having been exposed as a fraud there, was brought up to Paul's Cross, February, 1538, and the mechanism having been shown to the indignant audience, it was committed to the flames.

A more significant indication of the coming change was witnessed in 1541. In May of the previous year, King Henry issued a proclamation that every parish in England should provide itself with a copy of the English Bible by All-hallow-tide next, under a penalty of 40s. He explains that the object is that "the power, wisdom, and goodness of God may be perceived hereby," but the people are not to expound it, nor to read it while Mass is going on, but are to "read it meekly, humbly, and reverently for their instruction, edification, and amendment." Accordingly, Bishop Bonner had six of these great Bibles chained to pillars in different parts of St. Paul's, as well as an "advertisement" fixed at the same places, "admonishing all that came thither to read that they should lay aside vain-glory, hypocrisy, and all other corrupt affections, and bring with them discretion, good intention, charity, reverence, and a quiet behaviour, for the edification of their own souls; but not to draw multitudes about them, nor to make exposition of what they read, nor to read aloud in time of divine service, nor enter into disputes concerning it."

There was no mistake as to the eagerness of the people to take advantage of the opportunity. They assembled in crowds to hear such as could read, and even, so says Burnet, sent their children to school that they might carry them with them and hear them read.

It is not to be wondered at that Bonner soon found that his Advertisement was powerless to check what he dreaded. Not only did expounders dwell upon such words as "Drink ye all of it," but they compared the clergy to the Scribes and Pharisees, and identified them with the generation of vipers, and with priests of Baal. Accordingly, he put forth a fresh advertisement, in which he said that "diverse, wilful, and unlearned persons, contrary to all good order and honest behaviour, have read the Scriptures especially and chiefly at the time of divine service in this right honourable Catholic church, yea, in the time of the sermon and declaration of the Word of God, in such sort as was both to the evil and lewd example of the rest of the multitude, and also to the high dishonour of the Word of God, over and beside the great disturbance and unquietness of the people repairing hither for honest purposes." And he declares that if this friendly admonition be not attended to he will have the Bibles removed, but that he shall do so very unwillingly, seeing that he "will be, by God's grace, right glad that the Scripture and Word of God should be well known."

There is a painful story in "Foxe's Martyrs," that one John Porter was thrown into Newgate by Bonner for thus "expounding," and that he died there of the ill-treatment he received.

In the short reign of Edward VI., great destruction was wrought in the structure and ornamentation of St. Paul's, and no thanks are due to the "Protector" that the mischief was not greater. There was no sign for a month or two. Edward ascended the throne on January 28, 1547, and just two months later the French king, Francis I., died. On that occasion, Cranmer, attended by eight bishops, sang a Requiem Mass in Latin at St. Paul's, and Gardiner preached a funeral sermon before the Lord Mayor and Aldermen, eulogising this persecutor of the Reformed Faith. But now came unmistakable signs of change. Ridley, then Master of Pembroke College, Cambridge, soon to be Bishop of London, preached a somewhat violent sermon at Paul's Cross against the adoration of saints, the use of holy water, and the reverence done to pictures and images. We may note that on the day of the King's Coronation, amid all the splendid pageantry and decorations, a cable was fastened to the top of St. Paul's steeple, the other end attached to an anchor by the Deanery door, and a sailor descended "swift as an arrow from the bow."

It was in September following that the order from the Council commanded the destruction of images in churches and the discontinuance of all processions. The Bishop, Bonner, protested against the alterations and was sent to the Fleet for contumacy, made submission, and was released after eight days, during which the alterations were made. The images were all pulled down, as were the rood, the crucifix, and its attendants, St. Mary and St. John.

The "Grey Friars Chronicle"[1] (published by the Camden Society), describes all this, and takes care to note that two of the men engaged in the sacrilegious work were killed. The almsboxes shared the general confiscation, and doubtless not only the services of the church, but the poor who came for food, suffered thereby.

Protector Somerset had wide ideas. He aspired to build himself a magnificent palace and to attach a park to it along the banks of the Thames. The palace was on the site of the present Somerset House; the park was to extend from it to St. Paul's. The cloister and chapel in Pardon Churchyard were destroyed, and five hundred tons of bones were carted away to Finsbury Fields (it is said there were more than a thousand cartloads) and piled up into a mound, which got the name of the "Bone Hill," and this has come in our day to "Bunhill." On this hill three windmills were erected. The mound has long since been trodden down, and the windmills are gone, but the name "Windmill Street" remains. The chapter house and the small cloister round it, of which we have already spoken, were also destroyed, and the materials were used for the new Somerset House. Within the last few years the bases of parts of this cloister have been uncovered under the skilful supervision of Mr. Penrose, and may be seen on the south side of the present cathedral.

As our subject is only the cathedral itself, we pass by the controversies and changes in creed and practice which the reign of Edward VI. witnessed. The Protector Somerset fell the victim of his own inordinate covetousness, and died on the scaffold, January 22nd, 1552, to the great satisfaction of the "Grey Friar" chronicler. But the Reformation went on; Bonner was imprisoned all through the reign, Ridley was made Bishop of London (1550), and the sacrament was administered according to the Reformed use. Rood-loft, altars, crucifixes, images, all disappeared. The Dean, William May, gave orders for the removal of the organ, but they were not carried out. It pealed out the Te Deum on the accession of Mary, July 6th, 1553. The nation certainly rejoiced at this change. Not merely the rapacity of the ruling powers at court had alienated public sympathy, but the people at large at this time resented the loss of their ancient worship, and had not as yet learned the greater spirituality and reality of the Reformed service. We may note that in the exuberance of popular delight in London whilst the cathedral bells were ringing, a Dutchman went to the very top of the lofty steeple, waved a flag, and kindled a blaze of torches.

But a fierce contest was inevitable. Paul's Cross for a little while gave forth most conflicting views. Before the year was out the mass was re-established in St. Paul's. On St. Catharine's Day there were splendid processions and stately ceremonial, with special thought of the Queen's mother, Catharine of Aragon. In a word, it was in St. Paul's Cathedral that the recovery of Roman Catholicism was specially manifested in England. William May was deprived of the Deanery, he being a hearty supporter of the Reformed doctrines, and Feckenham succeeded him, but in 1556 was made Abbot of Westminster. He was so holy and kindly a man that he won great respect, though he was an uncompromising Papist. He is said to have so exerted himself with Queen Mary to procure the liberation of her sister Elizabeth as to offend the Queen, and it is further said (Fuller) that Elizabeth on her accession sent for him and offered him the Archbishopric of Canterbury if he would conform to the Reformed Faith. He refused, and was deprived, and went into retirement, and at St. Paul's May was restored to the Deanery.

At the time of his deprivation, as I have said, St. Paul's at once furnished proof of the restoration of the Roman faith. The great rood was set up with stately ceremonial, in preparation for the visit of the Queen and her husband, Philip of Spain, they having been married at Winchester, July 29th, 1554. On their state visit to St. Paul's, September 30th following, the greatest congregation that had ever yet assembled there was gathered to see them. But as great, so says Machyn[2], assembled again on the first Sunday in Advent to receive Cardinal Pole as Papal Legate. Three days before, on the Feast of St. Andrew, he had absolved England at Westminster Hall, and received it back to Communion. Now, having landed at Baynard's Castle Wharf, he was conducted by the Lord Mayor and Aldermen, Lord Chancellor and Bishops, all in splendid procession, followed by a retinue of nobles and knights, with the legate's cross carried before him, King Philip and Queen Mary walking by his side on the right hand and the left. Gardiner preached at Paul's Cross, the first part penitent, the latter exultant, and ending with the words, "Verily this is the great day of the Lord."

Of one passage in the history of this time we can speak with unqualified approval. On August 5th, 1554, the Lord Mayor (White) issued the following Proclamation:—

"Forasmuch as the material temples or churches of God were first ordained and instituted and made in all places for the lawful and devout assembly of the people there to lift up their hearts and to laud and praise Almighty God and to hear His Divine Service and most holy Word and Gospel sincerely said, sung, and taught, and not to be used as market places or other profane places, or common thoroughfares with carriage of things; and that now of late years many of the inhabitants of this City of London, and other people repairing to the same, have and yet do commonly use and accustom themselves very unseemly and unreverently; the more is the pity to make the common carriage of great vessels full of ale and beer, great baskets full of bread, fish, fruit, and such other things, fardels [bundles] of stuff and other gross wares through the Cathedral Church of St. Paul within the said City of London, and some in leading of horses, mules, or other beasts through the same unreverently, to the great dishonour and displeasure of Almighty God, and the great grief also and offence of all good and well-disposed persons. Be it therefore for remedy and reformation thereof ordained, enacted, and established by the Lord Mayor, Aldermen, and Commons in this present Common Council assembled and by the authority of the same, according to the privileges and customs of this ancient city that no manner of person or persons, either free of the said city or foreign, of what estate, condition, or degree soever he or they be, do at any time from henceforth carry, or convey, or cause to be conveyed or carried through the said Cathedral Church of St. Paul any manner of great vessel or vessels, basket or baskets, with bread, ale, beer, flesh, fruit, fish, fardells of stuff, wood billets, faggots, mule, horse, or other beasts, or any other like thing or things, upon pain of forfeiture and losing for every such his or their offence iiis. iiijd., and for the second like offence vis. viijd., and for the third offence xs., and for every other offence after such third time to forfeit and lose like sum, and to suffer imprisonment by the space of two whole days and nights without bail or mainprise. The one moiety of all which pains and penalties shall be to the use of the poor called Christ's Hospital within Newgate for the time being, and the other moiety thereof shall be to the use of him or them that will sue for the same in any Court of Record within same City by bill, original plaint, or information, to be commenced and sued in the name of the chamberlains of the said city for the time being, wherein none essoyne [exemption] or wages of law for the defendants shall be admitted or allowed.

"God save the King and Queen."

(Guildhall Records.)

We have had the grand ceremonial at the Reconciliation to Rome. Another procession—oh! the pity of it—was held on St. Paul's Day, 1550, of 160 priests, with Bishop Bonner at the head, singing their thanksgiving that the Queen was about to become a mother, and on the following April 30th, came the report that a prince was born. Again the bells rang out, and solemn Te Deum was sung! Machyn tells of the disappointment which followed, and expresses his hope for the future, hope not to be fulfilled.

What was it turned the tide of religious opinion? The answer admits of no doubt. John Rogers, the proto-martyr of the English Reformation, was a prebendary of St. Paul's, a man of saintly life. He had given much help to Tyndale, the translator of the Bible, had brought the MS. to England, and published it. He was sentenced to be burned only three days after the reception of Pole, and died with dauntless courage, even his wife and children encouraging him. In the following October, his Bishop and patron, Ridley, also died the same fiery death. Machyn records, with apparent callousness, the burnings which went on in Smithfield day after day, along with trifling incidents and stately ceremonials at St. Paul's. He does not realise that these things were horrifying the English people, and turning their hearts steadfastly to the persecuted faith. The greater number of the martyr fires took place in London, and St. Paul's was the place of trial. On the 13th of November, 1558, the Queen issued a brief to Bonner, giving him command to burn heretics without mercy, and four days later she died, as, on the same day, did Cardinal Pole.

The heart of England was alienated from a religion which had resorted to such brutalities, and the doctrines of the Reformation were everywhere received. Queen Elizabeth, however, would not be incautious. There was no immediate interference with the Marian ceremonial. There was a solemn Requiem Mass sung at St. Paul's after the death of Henry II. of France, July, 1559, but by this time the restored images had again been removed. One day, when she came to St. Paul's, Dean Nowell placed in her pew a prayer-book richly illuminated with German scriptural engravings. She was very angry, and demanded to know who had placed "this idolatrous book" on her cushion. The poor Dean explained, and her Majesty was satisfied, but "prayed God to give him more wisdom for the future." She expressed her satisfaction that the pictures were German and not English. Some years later the same Dean offended her in the opposite direction. It was on Ash Wednesday, 1572; he was preaching before her, and denounced certain "Popish superstitions," among them the use of the sign of the Cross. Her Majesty called out to him sternly to "stick to his text." The next day he sent her a humble apology.

Paul's Cross was silent for some months; when at length it was again occupied the Reformed faith was reasserted. Bonner was sent to the Tower, and the English Communion service was again in use. In the following August, the Queen's Commissioners held a Visitation in St. Paul's, at which all who refused to conform with it were pronounced contumacious and deprived. The rood was again turned out, as were the images, and now it was with the approval of the people at large. In many places there was much violence displayed in the destruction, but not in St. Paul's. All was done there without tumult, and with discrimination. On December 17th, 1559, Parker was consecrated Archbishop at Lambeth, and four days later he consecrated Grindal Bishop of London. Bonner was sent to the Marshalsea Prison, which Strype declares was done to screen him from the popular detestation. He was well fed and housed there, and had "much enjoyment of his garden and orchards," until his death in 1569.

Grindal had been warmly attached to Ridley, and still loved his memory dearly. Moreover, he had himself been an exile for his opinions. He was not, therefore, likely to look favourably upon the old ceremonial, even in its modified form of stately solemnity and grace, such as Tallis and Merbecke would have preserved to it. And his Dean, Nowell, had the same distrust. Had they favoured it, in all probability the moderate and beautiful rendering of the Liturgy, as it is heard in the cathedral in our day, would not only have won the affections of the people at large, but would have arrested the strong tide of Puritanism and iconoclasm which was now rising. In Convocation, the Puritans nearly carried the removal of all organs from churches. They lost it by a majority of one, and Dean Nowell was in the minority.

Whilst the controversy was at its fiercest, on the 3rd of June, 1561, a violent thunderstorm burst over London. The Church of St. Martin's, Ludgate, was struck by lightning, and great masses of stones came down upon the pavement. Whilst people were looking dismayed at this, the steeple of St. Paul's was discovered to be on fire. The timber framework had got ablaze, the lead which covered it poured down like lava upon the roof, the very bells melted. For four hours the whole cathedral was in danger, but happily, with the exception of the roof of the nave, the church was saved. As soon as the flames were extinguished, Pilkington, whose works are published by the Parker Society, furiously declared that it was all owing to the retention of Popery, and the other side, with equal vigour, attributed the disaster to the desecration by the Puritans.[3]

The steeple was never rebuilt, but the nave roof was begun without loss of time. Queen Elizabeth sent letters to the Lord Mayor, commanding him to take immediate steps, gave him 1000 marks from her own purse, and warrants for 1000 loads of timber from her woods. L7000 were raised at once by the clergy and laymen of London, "very frankly, lovingly, and willingly," says the Guildhall record. Before a month had elapsed a temporary roof was made, and in five years the lead roof was complete.

The victory over the Armada, in 1588, sent all England wild with delight. The Queen came in State to offer thanks at St. Paul's, attended by all the nobility, and after the sermon dined with the Bishop in his palace.

But the signs of irreverence and neglect are continually before us. We have already given extracts from sermons denouncing it. It was now that the raising of money by Government lotteries began, for the purpose of repairing the harbours, and a great shed was set up at the west door of St. Paul's for the drawing (1569). In 1605, four of the Gunpowder conspirators were hanged in front of the west door, and in the following May, Garnet, the Jesuit priest, shared the same fate on the same spot.

Let us before closing this chapter take note of the monuments of four Deans not mentioned in our last survey. They are Thomas Wynterbourne (Dean 1471-1478), William Worsley (1479-1499), a fine brass. William May we have already spoken of, Dean under Edward VI., deprived by Mary, restored by Elizabeth, elected Archbishop of York, but died the same day, August 8th, 1560. There were twelve Latin lines on his grave. His successor, Alexander Nowell, who died in 1601 at the age of ninety, was a zealous promoter of the Reformation. There was a fine monument to him, a bust in fur robe, and very long Latin inscriptions in prose and verse.

Before coming to the last chapter in the history of the great cathedral, a chapter of decay, of zealous attempts at restoration, of profanation, of one more attempt to restore, and of total destruction, it becomes necessary to take one more retrospect.

[Footnote 1: The Grey Friars Monastery was on the site of Christ's Hospital, this year removed. The Chronicler was one of the expelled monks, and, naturally enough, was shocked at the whole business.]

[Footnote 2: Robert Machyn was an upholsterer of Queenhithe, whose business, however, was chiefly in the way of funerals. He kept a diary, which is much used by Strype in his Annals, but has been reprinted in full by the Camden Society. It is very amusing, very illiterate, and full of gossip. He was a hot partisan of the Roman faith, and so never loses the opportunity of a fling at the Reformers. He died of the plague in 1563.]

[Footnote 3: Milman's Annals of St. Paul's, pp. 280-1.]

* * * * *



CHAPTER VI.

THE CLERGY AND THE SERVICES.

St. Paul's a Cathedral of the "Old Foundation"—The Dean —The Canons—The Prebends—Residentiaries—Treasurer —Chancellor—Archdeacons—Minor Canons—Chantries —Obits—Music in Old St. Paul's—Tallis—Redford—Byrd —Morley—Dramatic Performances—The Boy Bishop—The Gift of the Buck and Doe.

We have recorded the building of the Cathedral and some of the principal national events of which it was the scene. But it is also necessary, if our conception of its history is to aim at completeness, to consider the character of its services, of its officers, of its everyday life.

We speak of St. Paul's as "a Cathedral of the Old Foundation," and of Canterbury and Winchester as of "the New Foundation." What is the difference? The two last named, along with seven others, had monasteries attached to them. Of such monasteries the Bishop was the Abbot, and the cathedral was immediately ruled by his subordinate, who was the Prior. Other monasteries also had Priors, namely, those which were attached to greater ones. Thus the "Alien" houses belonged to great monasteries at a distance, some of them even across the sea, in Normandy. These houses became very unpopular, as being colonies of foreigners whose interests were not those of England, and they were abolished in the reign of Henry V. When Henry VIII. went further and dissolved the monasteries altogether, it became needful to reconstitute those cathedrals which were administered by monks. St. Paul's not being such, remained on the old foundation; Winchester, of which the Bishop was Abbot of the Monastery of St. Swithun, was placed under a Dean and Canons, as was the great Monastery of Christchurch, Canterbury. The last Prior of Winchester became the first Dean. It is clear, therefore, that the Dean of Winchester stands on a somewhat different historical footing from the Dean of St. Paul's, and it becomes necessary to say something about the latter.

The word Dean belongs to the ancient Roman law, Decanus, lit. one who has authority over ten, as a centurion was one who had authority over a hundred. The Deans seem originally to have been especially concerned with the management of funerals. Presently the name became adopted to Christian use, and was applied in monasteries to those who had charge of the discipline of every ten monks. When the Abbot was absent the senior Dean undertook the government; and thus it was that in cathedral churches which were monastic it gradually became the custom to have one who acted as Dean, and this system was gradually adopted in secular cathedrals, like St. Paul's. In monasteries, however, the Dean was so far subordinate to the Prior that he had charge of the music and ritual, while the Prior had a general superintendence.

The clergy of St. Paul's then were seculars. There were thirty of them, called Canons, as being entered on the list ([Greek: kanon]) of ecclesiastics serving the church. Each man was entitled to a portion of the income of the cathedral, and therefore was a "Prebendary," the name being derived from the daily rations (praebenda) served out to soldiers. There were thirty Canons or Prebendaries attached to St. Paul's, and these with the Bishop and Dean formed the Great Chapter. To them in theory belonged the right of electing the Bishop; but it was only theory, as it is still. The real nominator was the Pope or the King, whichever happened at the crisis to be in the ascendant.

In early days the Bishop was the ruling power inside the cathedral. At its first foundation, as we have seen, it was the Bishops who exerted themselves to raise the money for the building. But as time went on the Bishops, finding their hands full of affairs of state, stood aside in great measure, retired to their pleasant home at Fulham, and left to the Dean greater power. And thus it was that, as we have already told, Dean Ralph de Diceto built the Deanery. And thus gradually the Dean became practical ruler of the cathedral—the Bishop had no voice in affairs of the Chapter, except on appeal. And it is a curious fact that the Canons attempted to exclude the Dean from the managing body, as having no Prebend. He could expel from the choir, and punish the contumacious, but they contended that he had no power to touch the revenues. It was because of this that Bishop Sudbury (1370), in order to prevent the scandal of the Dean being excluded when the Chapter were discussing business, attached a prebendal stall to the Deanery, and thereby enabled him to preside, without possibility of cavil, at all meetings of the Chapter.

As the Canons, or at any rate many of them, had other churches, they had each his deputy, who said the service in the Cathedral. Each Prebendary had his own manor, and there were other manors which belonged to the common stock, and supplied the means of carrying on the services and paying the humbler officials. The Canons, it will be remembered, were secular, not monks; but they had a common "College," with a refectory, kitchen, brewhouse, bakehouse, and mill. Archdeacon Hale computed that the manors comprised in all about 24,000 acres, three-eighths of which were managed by the cathedral body, and the rest let to tenants, who had protecting rights of their own. In addition to these were the estates attached to the Deanery.

But with the changes which Time is always bringing, it came to pass that some of the Canons, who held other benefices (and the number increased as the years went on), preferred to live on their prebendal manors, or in their parishes; to follow, in short, the Bishop's example of non-attendance at the cathedral. And thus the services devolved on a few men who stayed on and were styled Residentiaries. These clerics not only had their keep at the common College, which increased in comfort and luxury, but also came in for large incomes from oblations, obits, and other privileges. At first it seemed irksome to be tied down to residence, but as time went on this became a privilege eagerly sought after; and thus grew up, what continues still, a chapter within the chapter, and the management of the cathedral fell into the hands of the Residentiaries.



The Treasurer was a canon of very great importance; the tithes of four churches came to him. He was entrusted with the duty of providing the lighting of the cathedral, and had charge of the relics, the books, the sacred vessels, crosses, curtains, and palls. The Sacrist had to superintend the tolling of the bells, to see that the church was opened at the appointed times, that it was kept clean, and that reverence was maintained at times of service. Under him were four Vergers (wand-bearers), who enforced the Sacrist's rules, and took care that bad characters were not harboured in the church, and that burden-bearers were kept out. We have seen that these duties fell largely into abeyance at certain times. Every Michaelmas Day the Verger appeared before the Dean to give up his wand, and to receive it back if his character was satisfactory. The Verger was bound to be a bachelor, because, said the statute, "having a wife is a troublesome and disturbing affair, and husbands are apt to study the wishes of their wives or their mistresses, and no man can serve two masters."

The Chancellor kept charge of the correspondence of the Chapter, and also superintended the schools belonging to the cathedral.

The Archdeacons of London, Middlesex, and Colchester had their own stalls in the cathedral, but had no voice in the Chapter.

The Minor Canons, twelve in number, formed a separate college, founded in the time of Richard II. They were, of course, under the authority of the cathedral, though they had independent estates of their own.

The Scriptorium of St. Paul's was an important department, and was well managed. Much of the work produced in it perished in the fire; but there are some of its manuscripts still happily preserved, notably the Majora Statuta of the cathedral, in the Library there, and a magnificent folio of Diceto's History, now in Lambeth Library.

Incidental notice has been taken in the preceding pages of Chantries in St. Paul's, but we have to speak more fully of these, for they formed a very large source of income, especially to the Residentiary Canons. These Chantries were founded for saying masses for the souls of the departed, even to the end of the world. St. Paul's was almost beyond measure rich in them. The oldest was founded in the reign of Henry II., after which time they multiplied so fast that it would be impossible to enumerate them all here. There is a return of them (quoted at length by Dugdale), which was made by order of King Edward VI. Take the description of the second of them as he gives it. "The next was ordained by Richard, surnamed Nigell [Fitzneal], Bishop of London in King Richard I.'s time, who having built two altars in this cathedral, the one dedicated to St. Thomas the Martyr, and the other to St. Dionis, assigned eight marks yearly rent, to be received out of the church of Cestreheart, for the maintaining of two priests celebrating every day thereat; viz., one for the good estate of the King of England and Bishop of London for the time being; as also for all the congregation of this church, and the faithful parishioners belonging thereto, and the other for the souls of the Kings of England and Bishops of London, and all the faithful deceased: which grant was confirmed by the Chapter." This is a fair specimen; they go on page after page in Dugdale's folio. William de Sanctae Mariae ecclesia (he was Dean 1241-1243) leaves 120 marks for bread and beer yearly to a priest who shall celebrate for his soul and for the souls of his predecessors, successors, parents, and benefactors. Sometimes special altars are named at which the Mass is to be said, "St. Chad, St. Nicholas, St. Ethelbert the King, St. Radegund, St. James, the twelve Apostles, St. John the Evangelist, St. John Baptist, St. Erkenwald, St. Sylvester, St. Michael, St. Katharine." I take them as they come in the successive testaments. The following passage is worth quoting:—"In 19 Ed. II. Roger de Waltham, a Canon of this church, enfeoft the Dean and Chapter of certain messuages and shops lying within the city of London, for the support of two priests to pray perpetually for his soul, and for the souls of his parents and benefactors, within the chapel of St. John the Baptist in the south part of this cathedral; as also for the soul of Antony Beck, Patriarch of Jerusalem, and Bishop of Durham. And further directed that out of the revenue of these messuages, &c., there should be a yearly allowance to the said Dean and Chapter, to keep solemn processions in this church on the several days of the invention and exaltation of the Holy Cross, as also of St. John Baptist; wearing their copes at those times in such sort as they used on all the great festivals; and likewise out of his high devotion to the service of God, and that it should be the more venerably performed therein, he gave divers costly vestments thereto, some whereof were set with precious stones, expressly directing that in all masses wherein himself by particular name was to be commended, as also at his anniversary, and in those festivals of the Holy Cross, St. John Baptist, and St. Laurence the Deacon, they should be used. And, moreover, out of his abundant piety he founded a certain Oratory on the south side of the Choir in this cathedral, towards the upper end thereof, to the honour of God, our Lady, St. Laurence, and All Saints, and adorned it with the images of our blessed Saviour, St. John Baptist, St. Laurence, and St. Mary Magdalene; so likewise with the pictures of the celestial Hierarchy, the joys of the blessed Virgin, and others, both in the roof about the altar, and other places within and without; in which Oratory the chantry before mentioned was placed, and the said anniversary to be kept. And, lastly, in the south wall, opposite to the said Oratory, erected a glorious tabernacle, which contained the image of the said blessed Virgin, sitting as it were in childbed; as also of our Saviour, in swaddling clothes, lying between the ox and the ass, and St. Joseph at her feet; above which was another image of her, standing with the child in her arms. And on the beam, thwarting from the upper end of the Oratory to the before-specified childbed, placed the crowned images of our Saviour and his mother sitting in one tabernacle; as also the images of St. Katharine and St. Margaret, virgins and martyrs; neither was there any part of the said Oratory, or roof thereof, but he caused it to be beautified with comely pictures and images, to the end that the memory of our blessed Saviour and His saints, especially of the glorious Virgin, His mother, might be always the more famous: in which Oratory he designed that his sepulture should be."



Bishop Richard of Gravesend (d. at Fulham, 1306) made his will at his Manor House of Haringay, in 1302. It is written with his own hand, and the opening words are: "Imprimis, Tibi, o pie Redemptor, et potens Salvator animarum, Domine Jesu Christe, animam meam commendo; Tibi etiam, o summe Sacerdos et vere Pontifex animarum, commendo universam plebem Londonensis civitatis et diocaesis; obsecrans te, per medicinam vulnerum tuorum, qui in cruce pependisti, ut mihi et ipsis, concessa perfecta venia peccatorum, concedas nos ad tuam misericordiam pervenire, et frui beatitudine, tuis electis perenniter repromissa." After which he goes on to direct that he shall be buried close to his predecessor, Henry de Sandwiche, whom he calls his special benefactor, and that the marble covering his grave shall not rise higher than the pavement; that out of his personal estate, consisting of books, household goods, corn and cattle, which together is valued at 2000 marks, 140l. shall be given to the poor, 100 marks to the new fabric of the cathedral, and that lands of the value of 10l. a year shall be bought for the founding of a chantry here for his soul, and for the keeping of his anniversary.

In the Inventory of his goods we have interesting information about values: wheat is reckoned at 4s. the quarter, peas at 2s. 6d., and oats at 2s. Bulls are worth 7s. 4d. each, kine 6s., fat muttons 1s., ewes 8d., capons 2d., cocks and hens 1d. His nephew, Stephen, who succeeded him thirteen years later, allows only 100 marks for the expenses of his funeral, quoting St. Augustine that funeral parade may be a certain comfort to the living, but is of no advantage to the dead. He disposes of 140l. to the poor tenants on his manors. Bishop Michael Northburgh (d. 1362) left the rents of certain houses which he had built at Fulham for a chantry priest, who was to be appointed by the Bishop of London. He also desired to be buried on the same day he died, with his face exposed to view, outside the west door of the cathedral. His endowment of the chantry being judged to be insufficient, one of the nominated chantry priests gave a further endowment for it. This Bishop Northburgh left 2000l. for the completion of the house of the Carthusians (Charter House) in co-operation with Sir Walter Manny. He also left 1000 marks to be put into a chest in the Cathedral Treasury, out of which any poor layman might, for a sufficient pledge, borrow 10l., the Dean and principal Canons 20l. upon the like pledge; the Bishop 40l.; other noblemen or citizens 20l. for the term of a year. If at the year's end the money was not repaid, the preacher at Paul's Cross was to notify the fact, and to announce that the pledge would be sold within fourteen days if it were not redeemed, and any surplus from the sale would be handed to the borrower, or his executors. If there were no executors then the money was to go back to the chest, and be spent for the health of his soul. There were three keys to the chest, one was kept by the Dean, another by the oldest Canon-resident, and the third by a Warden appointed by the Chapter.

One keeps on finding benefactions of this sort. In 1370 one John Hiltoft's executors handed over some money which the Chapter employed in repairing some ruined houses; but they took care to establish a chantry of one chaplain to celebrate Divine service daily in St. Dunstan's Chapel for the soul of the said John.

We have already made mention of the chantry which Henry IV. founded to the memory of his father and mother. Bishop Braybrooke on that occasion gave a piece of ground, part of his palace, 36 feet by 19 feet, for the habitation of the priests attached to this chantry. And King Henry, we are told, "gave to the Dean and Chapter, and their successors, for ever, divers messuages and lands, lying within the City of London, for the anniversary of the said John, Duke of Lancaster, his father, on the 4th day of February, and of Blanch, his mother, on the 12th day of September yearly in this church, with Placebo and Dirige, nine Antiphons, nine Psalms, and nine Lessons, in the exequies of either of them; as also Mass of Requiem, with note, on the morrow to be performed at the high altar for ever; and moreover to distribute unto the said Dean and Chapter these several sums, viz., to the Dean, as often as he shall be present, three shillings and fourpence; to the principal canons, twenty pence (to the sum of 16s. 8d.); to the petty canons, ten shillings; to the chaplains, twenty shillings; to the vicars, four shillings and eightpence; to the choristers, two shillings and sixpence; to the vergers, twelvepence; to the bell-ringers, fourpence; to the keeper of the lamps about the tomb of the said duke and duchess, at each of their said anniversaries, sixpence; to the Mayor of London for the time being, in respect of his presence at the said anniversaries, three shillings and fourpence; to the Bishop of London, for the rent of the house where the said chantry priests did reside, ten shillings; and for to find eight great tapers to burn about that tomb on the day of the said anniversaries, at the exequies, and mass on the morrow, and likewise at the processions, masses, and vespers on every great festival, and upon Sundays at the procession, mass, and second vespers for ever. And lastly, to provide for those priests belonging to that chapel on the north part of the said tomb, a certain chalice, missal, and portvoise [Breviary] according to the Ordinale Sarum; as also vestments, bread, wine, wax, and glasses, and other ornaments and necessaries for the same, and repairs of their mansion." A few years later another chantry was founded at the same altar for the soul of Henry IV. himself.

As years went on, the provision for all these Chantries being found inadequate to maintain them, some were united together, and thus, at their dissolution in the first year of Edward VI., it was found that there were only thirty-five, to which belonged fifty-four priests.

In addition to the Chantries were the Obits held by the Dean and Canons, particular anniversaries of deaths. They varied in value according to the donors' endowment from 4l. to 10s. Dugdale gives a long list of them.

This cathedral was wonderfully rich in plate and jewels, so much so that, as Dugdale says, the very inventory would fill a volume. To take only one illustration: King John of France when he was brought here by the Black Prince "gave an oblation of twelve nobles at the shrine of St. Erkenwald, the same at that of the Annunciation, twenty-six floren nobles at the Crucifix by the north door, four basins of gold at the high altar; and, at the hearing of Mass, after the Offertory, gave to the Dean then officiating, five floren nobles, which the said Dean and John Lyllington (the weekly petty canon), his assistant, had. All which being performed, he gave, moreover, in the chapter-house, fifty floren nobles to be distributed amongst the officers of the church."

With regard to the character of the services before the Reformation, we have but few data to go upon. In 1414 Bishop Richard Clifford, with the consent of the Dean and Chapter, ordained that from the first day of December following, the use of Sarum should be observed. Up to that time there had been a special "Usus Sancti Pauli."

There was an organ in the church, or rather, to use the old phrase, a "pair of organs," for the instrument had a plural name like "a pair of bellows." Organs were in use in the church at any rate in the fourth century, and were introduced into England by Archbishop Theodore. In old times there was no official organist; the duty was taken by the master of the choristers or one of the gentlemen of the choir. In churches of the regular foundation a monk played.

English Church music, in its proper sense, began with the Reformation. In the Roman Church, the great genius of Palestrina had produced nothing less than a revolution as regards the ancient Plain Song; and with the English Liturgy we associate the honoured names of Tallis, Merbecke, Byrd, Farrant in the early days, and a splendid list of successors right down to our time, wherein is still no falling off. Tallis is supposed by Rimbault to have been a pupil of Mulliner, the organist of St. Paul's, but there is no evidence to support this. It must be confessed that his service in the Dorian mode, which heads the collection in Boyce's Cathedral Music, and which is indeed the first harmonised setting of the Canticles ever composed for the English Liturgy, is very dull, but his harmony of the Litany and of the Versicles after the Creed, has never been equalled for beauty. His Canon tune, to which we sing Ken's Evening Hymn, is also unsurpassed, and his anthem, "If ye love Me," is one of wonderful sweetness and devout feeling. John Redford was his contemporary, and was organist of St. Paul's, 1530-1540. His anthem, "Rejoice in the Lord," is as impressive and stately as Tallis's that I have just named. It is frequently sung at St. Paul's still. William Byrd was senior chorister of St. Paul's in 1554. I hold his service in D minor to be the finest which had as yet been set to the Reformed Liturgy—the Nicene Creed in particular is of marvellous beauty. Tallis had not attempted "expression" in his setting of the Canticles. The meaning seems to breathe all through Byrd's harmonies. I did not know until I read Sir George Grove's article upon him, that Byrd secretly remained a Roman Catholic, but I long ago made up my mind, on my own judgment, that his most pathetic anthem, "Bow thine ear," was a wail over the iconoclasm in St. Paul's. He died in extreme old age in 1623. Morley was another organist of St. Paul's, the author of a fine setting of the Burial Service. Paul Hentzner, who visited St. Paul's in 1598, says in his Itinerary, "It has a very fine organ, which at evensong, accompanied with other instruments, makes excellent music."

Concerning the dramatic performances which went on in the cathedral at certain times, there is nothing peculiar to St. Paul's that I know of to mention. These performances were originally intended for instruction, pictorial representations of scenes from the Bible and Church History, but often degenerating into coarse buffoonery and horseplay. The "Boy Bishop" was for many generations an established institution. One ceremony there was, peculiar to St. Paul's, namely, "The Offering of a Buck and Doe." Sir William le Baud in 1328 made a yearly grant to the Dean and Canons of a doe to be presented on the Feast of the Conversion of St. Paul, and of a fat buck to be offered at the midsummer commemoration of the same Apostle.

These were to be offered at the high altar by Sir William and his descendants, and afterwards to be distributed among the Canons resident. This gift was in acknowledgment of a grant which they had made him of twenty-two acres of land adjoining his park in Essex. There was a grand ceremonial on each occasion, the Canons wore their best vestments and garlands of flowers, and there was a procession round the church, with the horns of the buck carried on a spear, and a great noise of horn-blowers. Camden describes it all, as an eye-witness. This festivity came to an end in the reign of Queen Elizabeth.



Our illustration, showing the costume of the clergy of St. Paul's, is taken from a MS. of Lydgate's Life of St. Edmund, written in the fifteenth century, and decorated with many miniatures. It represents the coffin of St. Edmund temporarily deposited in the church of St. Gregory-by-St. Paul's (having been brought up from Bury for safety during an incursion of the Danes), and an attempt by the Bishop and Canons to secure so precious a relic for the cathedral. Here is Lydgate's metrical version of the story, telling how the attempt was frustrated by the Saint himself.

He cam to Londene toward eve late, At whos komyng blynde men kauhte syht. And whan he was entred Crepylgate They that were lame be grace they goon upryht, Thouhtful peeple were maad glad and lyht; And ther a woman contrauct al hir lyve, Crying for helpe, was maad hool as blyve.

Thre yeer the martir heeld ther resydence, Tyl Ayllewyn be revelacion Took off the Bysshop upon a day licence To leede Kyng Edmund ageyn to Bury town. But by a maner symulacion The bysshop granteth, and under that gan werche Hym to translate into Powlys cherche;

Upon a day took with hym clerkis thre, Entreth the cherche off seyn Gregory, In purpose fully, yiff it wolde be, To karye the martir fro thenys prevyly. But whan the bysshop was therto most besy With the body to Poulis forto gon, Yt stood as fyx as a gret hill off ston.

Multitude ther myhte noon avayle, Al be they dyde ther fforce and besy peyne; For but in ydel they spent ther travayle. The peple lefte, the bysshop gan dysdeyne: Drauht off corde nor off no myhty chayne Halp lyte or nouht—this myracle is no fable— For lik a mount it stood ylyche stable.

Wherupon the bysshop gan mervaylle, Fully diffraudyd off his entencion. And whan ther power and fforce gan to faylle, Ayllewyn kam neer with humble affeccion, Meekly knelyng sayde his orysoun: The kyng requeryng lowly for Crystes sake His owyn contre he sholde not forsake.

With this praier Ayllewyn aroos, Gan ley to hand: fond no resistence, Took the chest wher the kyng lay cloos, Leffte hym up withoute violence. The bysshop thanne with dreed and reverence Conveyed hym forth with processioun, Till he was passid the subarbis off the toun.

* * * * *



CHAPTER VII.

FROM THE ACCESSION OF THE STUARTS TILL THE DESTRUCTION OF THE CATHEDRAL.

Fresh signs of Decay and Neglect—Visit of James I.—Bishop Earle's Account of Paul's Walk—Laud's Letter to the Citizens —Sir Paul Pindar's Munificence—The Rebellion—Monuments of the Stuart Period: Carey, Donne, Stokesley, Ravis, King, Vandyke—Attempts at Restoration: Inigo Jones, Wren—The Great Fire: Accounts of Pepys and Evelyn, Eye-witnesses—Sancroft's desire to Restore the Old Cathedral found quite impossible—Final Decision to Build a New One.

We saw how, in the reign of Elizabeth, a great calamity befell the cathedral in the falling of the spire, and through this the great injury to the roof, and further how the Queen, as well as the citizens, endeavoured to repair the damage. The spire was not rebuilt, but the roof was renewed. But fifty years later it was discovered that the work had been fraudulently done, and the church was falling to pieces. James I. came with much ceremony, in consequence of the importunities which he received, to survey the cathedral,[1] and in consequence of what he saw he appointed a commission to consider what steps should be taken. At the head of it was the Lord Mayor, and amongst the names is that of "Inigo Jones, Esquire, Surveyor to his Majesty's Works." This remarkable man, though he was born in the parish of St. Bartholomew the Less, Smithfield, was educated in Italy, through the generosity of Herbert, third Earl of Pembroke.



He now took the lead in the restoration of St. Paul's. It must be acknowledged that after the first outburst of zeal following the fire of 1561, St. Paul's was much neglected for many long years. The authorities were lukewarm, the services were dead and unattractive, and all manner of irreverence was seen there daily. Bishop Earle's Microcosmography (1628) often gets quoted, but his description of "Paule's Walke" ought to find place here. I take it from a contemporary MS. copy. Paul's Walk was the whole nave of the cathedral:—"Paule's Walke is the lande's epitomy, or you may call it, the lesser Ile [Aisle] of Greate Brittayne. It is more than this, the whole woorlde's map, which you may here discerne in its perfect motion, justling and turning. It is an heape of stones and men, with a vast confusion of languages, and were the steeple not sanctified, nothing liker Babell. The noyse of it is like that of bees, an humming buzze mixed with walking tongues, and feet. It is a kind of still rore, or loude whisper. It is the greate exchange of all discourse, and noe business whatsoever but it is here stirring and on foote. It is the Synode of all pates politicke, jointed and layed together in most serious postures; and they are not halfe soe busy at the Parliament. It is the anticke of tayles to tayles, and backes to backes, and for vizzards you neede goe noe further than faces. Tis the market of young lecturers, which you may cheapen at all rates and sizes. It is the generall mint of famous lyes, which are here (like the legendes of Popery) first coyned, and stamped in the church. All inventions are emptied here, and not few pockettes. The best signe of a temple in it, is that it is the thieves' sanctuary, whoe rob here more safely in a crowde than in a wildernesse, whilst every searcher is a bush to hide them in. It is the other expence of a day after playes and the taverne ... and men have still some othes left to swear here.... The visitants are all men without exception, but the principall inhabitants are stale knights and captains out of servis, men with long rapiers and breeches, who after all turne merchant here, and trafficke for news. Some make it a preface to dinner and travell for a stomache, but thriftier men make it their ordinary, and boarde here very cheape. Of all such places it is least troubled with hobgoblins, for if a ghost would walk here he could not." Of "the singing men" he draws a most unfavourable picture, accuses them of drunkenness and shameful looseness of life; says that they are earnest in evil deeds and that their work in the cathedral is their recreation. Bishop Pilkington also speaks of the profanity and worldliness of the daily frequenters. The carrying merchandise into the building seems to have been the custom in many of the cathedrals, and so it is not wonderful that the building went to ruin. The Bishop of London, Laud, sent round exhortations to the City Companies to contribute to the restoration. Here is his letter to the Barber Surgeons, dated January 30th, 1632:—

"To the right worshipful my very worthy friends the Master Wardens and Assistants of the Company of Barber Surgeons, London, these:

"Salus in Christo. After my very hearty commendations you cannot but take notice of his Majesty's most honest and pious intention for the repair of the decay of Saint Paul's Church here in London, being the mother church of this City and Diocese, and the great Cathedral of this Kingdom. A great dishonour it is, not only to this City, but to the whole state to see that ancient and goodly pile of building so decayed as it is, but it will be a far greater if care should not be taken to prevent the fall of it into ruin. And it would be no less disgrace to religion, happily established in this kingdom, if it should have so little power over the minds of men as not to prevail with them to keep those eminent places of God's service in due and decent repair, which their forefathers built in times, by their own confession, not so full of the knowledge of God's truth as this present age is. I am not ignorant how many worthy works have been done of late in and about this City towards the building and repairing of churches, which makes me hope that every man's purse will open to this great and necessary work (according to God's blessing upon him), so much tending to the service of God and the honour of this nation. The general body of this City have done very worthily in their bounty already, also the Lord Mayor, Aldermen and Sheriffs severally, for their own persons. These are, therefore, according to their examples, heartily to pray and desire you, the Master Warden and other assistants of the worthy Company of Barber Surgeons to contribute out of your public stock to the work aforesaid, what you out of your charity and devotion shall think fit, and to pay the sum resolved on by you into the Chamber of London at or before our Lady Day next, praying you that I may receive by any servant of your Company a note what the sum is which you resolve to give. And for this charity of yours, whatever it shall prove to be, I shall not only give you hearty thanks, but be as ready to serve you, and every of you, as you are to serve God and His Church. So, not doubting of your love and forwarding to this great work, I leave you to the grace of God, and shall so rest,

"Your very loving Friend, "GUL: LONDON."

The Court considered this letter on the 9th of April following, and agreed to pay L10 down, and the same sum each year for the next nine years.

We must not omit one munificent donor who came forward now: Sir Paul Pindar, who had made a large fortune as a Turkey merchant, and had been sent by King James as Ambassador to Constantinople, gave over L10,000 to the restoration of the cathedral. He died in 1650, and his beautifully picturesque house remained in Bishopsgate Street (it had been turned, like Crosby Hall, into a tavern) until 1890, when it was pulled down. Some of the most striking portions of its architecture are preserved in the Kensington Museum.

That the alterations and additions of Inigo Jones, under King James, were altogether incongruous with the old building everybody will admit. But there are excuses to be made. He knew very little about Gothic architecture. The only example now remaining of his attempts in this style is the Chapel of Lincoln's Inn. St. Katharine Cree in the City has been attributed to him, but with little probability. And if he had essayed to work in Gothic at St. Paul's, it would not have been in accordance with precedent. Nearly all our great cathedrals display endless varieties of style, because it was the universal practice of our forefathers to work in the style current in their own time. We rejoice to see Norman and Perpendicular under one roof, though they represent periods 400 years apart. In the case before us Gothic architecture had died out for the time being. Not only our Reformers, who did not require aisles for processions nor rich choirs, but the Jesuits also, who had sprung suddenly into mighty power on the Continent, repudiated mediaeval art, and strove to adapt the classical reaction in Europe to their own tenets. Nearly all the Jesuit churches abroad are classical.

It was, no doubt, fortunate that Inigo Jones confined his work at St. Paul's to some very poor additions to the transepts, and to a portico, very magnificent in its way, at the west end. He would have destroyed, doubtless, much of the noble nave in time; but his work was abruptly brought to an end by the outbreak of the Civil War. The work had languished for some years, under the continuance of causes which I have already adduced. But Laud, as Bishop of London, had displayed most praiseworthy zeal, and King Charles had supported him generously. When the troubles began, the funds ceased. In 1640 there had been contributions amounting to L10,000. In 1641 they fell to less than L2000; in 1643 to L15. In 1642 Paul's Cross had been pulled down, and in the following March Parliament seized on the revenues of the cathedral.

With the Rebellion the history of the cathedral may be said to be a blank. It would have been troublesome and expensive to pull it down, so it was left to decay; the revenues were seized for military uses, and the sacred vessels sold. There is a doubtful tradition that Cromwell tried to sell the building to the Jews for a stately synagogue. Inigo Jones's portico was let out for shops, the nave was turned into cavalry barracks. An order, quoted by Sir Henry Ellis, of which there is a copy in the British Museum, came out in 1651 prohibiting the soldiers from playing at ninepins from nine p.m. till six a.m., as the noise disturbs the residents in the neighbourhood, and they are also forbidden to disturb the peaceable passers by. At the Church of St. Gregory by St. Paul, towards the latter part of Cromwell's life, it is said that the liturgy of the Church was regularly used, through the influence of his daughter, Elizabeth Claypole, and not only so, but that he used sometimes to attend it under the same auspices.

Once more before the catastrophe let us pause and see what monuments had been erected in the Cathedral since the Stuarts mounted the throne. Dean VALENTINE CAREY was also Bishop of Exeter, d. 1626, a High Churchman, He "imprudently commended the soul of a dead person to the mercies of God, which he was forced to retract." There was a brass to him with mitre and his arms, but no figure.

Then we come to a monument which has a very great and unique interest, that of Dr. John Donne, who was Dean from 1621 to 1631. It is hardly needful to say that his life is the first in the beautiful set of biographies by his friend, Izaak Walton. But it seems only right to quote Walton's account of this monument. The Dean knew that he was dying, and his friends expressed their desire to know his wishes. He sent for a carver to make for him in wood the figure of an urn, giving him directions for the compass and height of it, and to bring with it a board, of the just height of his body. "These being got, then without delay a choice painter was got to be in readiness to draw his picture, which was taken as followeth:—Several charcoal fires being first made in his large study, he brought with him into that place his winding-sheet in his hand, and, having put off all his clothes, had this sheet put on him, and so tied with knots at his head and feet, and his hands so placed as dead bodies are usually fitted to be shrouded and put into their coffin or grave. Upon this urn he thus stood, with his eyes shut, and with so much of the sheet turned aside as might show his lean, pale, and death-like face, which was purposely turned towards the East, from whence he expected the second coming of his and our Saviour Jesus." In this posture he was drawn at his just height; and when the picture was fully finished, he caused it to be set by his bedside, where it continued, and became his hourly object till his death, and was then given to his dearest friend and executor, Dr. Henry King, then chief Residentiary of St. Paul's, who caused him to be thus carved in one entire piece of white marble, as it now stands in that church; and, by Dr. Donne's own appointment, these words were affixed to it as an epitaph:—

JOHANNES DONNE Sac. Theol. Profess. Post varia studia, quibus ab annis Tenerrimis fideliter, nec infeliciter incubuit; Instinctu et impulsu Spiritus Sancti, monitu et hortatu Regis Jacobi, ordines sacros amplexus Anno sui Jesu, MDCXIV. et suae aetatis XLII Decanatu hujus ecclesiae indutus, XXVII. Novembris, MDCXXI. Exutus morte ultimo die Martii MDCXXXI. Hic, licet in occiduo cinere, aspicit eum Cujus nomen est oriens.

[Transcriber's Note: Below is the inscription, as it appears in the Illustration.]

IOHANNI DONNE SAC: THEOL: PROFESS: POST VARIA STVDIA QVIBVS AB ANNIS TENERIBVS FIDELI TER NEC INF[OE]LICITER INCVBUIT INSTINCTV ET IMPVLSV SPIR SCTI: MONITV ET HORTATV REGIS IACOBI ORDINES SACROS AMPLEXVS ANNO SVI IESV 1614 ET SVE AETAT 42 DECANATVS RVTVS ECCLES: INDVTVS 27 deg. NOVEMB. 1621. EXVTVS MORTE VLTIMO DIE MARTII A 1631. HIC IACET IN OCCIDVO CINERE ASPICIT EVM CVIVS NOMEN EST ORIENS.

The unique interest attaching to this monument is in the fact that it was saved from the ruins of the old cathedral and now adorns the wall of the south choir aisle.

There are three more Bishops of this later period.

JOHN STOKESLEY (1530-1539) distinguished himself by his zeal in burning Bibles, and using all his influence on the side of Henry VIII. on the divorce, by his burning of heretics, and by his desire to burn Latimer. Froude tells the whole story with vivid pen. Stokesley was buried in St. George's Chapel in the N.E. corner of the cathedral. He was the last of the pre-Reformation bishops buried in St. Paul's.

THOMAS RAVIS (1607-1610) was buried in the N. Aisle, with simply a plain grave-stone telling that he was born at Malden in Surrey, educated at Westminster and Oxford, Dean of Christ Church and Bishop of Gloucester. But a most vigorous epitaph of him was written by his friend and successor at Christ Church, Bishop Corbet, namely, a poem in which extolling his virtues and his piety, he declares that it is better to keep silence over his grave, considering the profanation which is daily going on in the cathedral, the "hardy ruffians, bankrupts, vicious youths," who daily go up and down Paul's Walk, swearing, cheating, and slandering. And he sums up thus:—

"And wisely do thy grieved friends forbear Bubbles and alabaster boys to rear On thy religious dust, for men did know Thy life, which such illusions cannot show."

JOHN KING (1611-1621) was the last bishop buried in Old St. Paul's.

Some of the greatest English painters are buried in the present cathedral. In Old St. Paul's rested the bones of Van Dyck, who may almost be called the founder of English portrait painting, though he was a foreigner by birth, and only an adopted Englishman. He was born in Antwerp in 1599, became a pupil of Rubens, and, by general consent, surpassed him in portrait painting. In this branch of art he is probably unrivalled. He took up his residence in England in 1632, and was knighted by Charles I. He died at a house which that King had given him at Blackfriars, December 9th, 1641, and was buried close by John of Gaunt.

We must not omit mention of John Tomkins, Organist of the Cathedral. He died in 1638. His epitaph says that he was the most celebrated organist of his time. He succeeded Orlando Gibbons at King's College, Cambridge, in 1606, and came to St. Paul's in 1619. His compositions, though good, are not numerous, but he is said to have been a wonderful executant.

But we must now approach the final scenes of Old St. Paul's. At the Restoration, Sheldon was made Bishop of London, and two years later, on his translation to Canterbury, was succeeded by Humphrey Henchman, a highly respectable man, who owed his elevation to his loyalty to the Stuarts during the Commonwealth. He took no part in public affairs, but was a liberal contributor to the funds of the cathedral. The Dean, John Barwick, was a good musician, and restored the choir of the cathedral to decent and orderly condition. But it was soon found that the building was in an insecure, indeed dangerous condition, and it became a pressing duty to put it in safe order. Inigo Jones had died in 1652, and the Dean, Sancroft, who had succeeded Barwick in 1664, called on Dr. Christopher Wren to survey the cathedral and report upon it.

This famous man was the son of the Rector of East Knoyle, in Wilts, and was born in 1632. His father had some skill in architecture, for he put a new roof to his church, and he taught his son to draw, an art in which he displayed extraordinary skill and taste. He was sent to Westminster School, and, under the famous Busby, became a good scholar. Then he went to Wadham College, Oxford, the Master of which, Wilkins, aftewards (sic) Bishop of Chester, was a great master of science. Wren took advantage of his opportunities, and became so well known for his acquirements in mathematics and his successful experiments in natural science that he was elected to a Fellowship at All Souls'. A few years later he was appointed to the Professorship of Astronomy at Gresham College, and his brilliant reputation made his rooms a meeting-place of the men who subsequently founded the Royal Society. A fresh preferment, that to the Chair of Savilian Professor of Astronomy at Oxford, did not hinder him from pursuing a fresh line. His father, as we have said, taught him to draw, his mathematical skill guided his judgment in construction, and these two acquirements turned him more and more towards architecture, though even now he was held second only to Newton as a philosopher. His first appearance as an architect was his acceptance of the post of Surveyor of King Charles II.'s public works. This was in 1661. He lost no time in starting in his new profession, for in 1663 he designed the chapel of Pembroke College, Cambridge, which his uncle Matthew gave, and the Sheldonian Theatre at Oxford. This, then, brings him down to the survey of St. Paul's above named. It was carefully made, and presented in May, 1666. How he designed to rebuild some portions which were decayed, to introduce more light, to cut off the corners of the cross and erect a central dome—all this boots not now to tell. The plans were drawn, and estimates were ordered on Monday, August 27th, 1666.

But before another week had passed an effectual end was put for many a day to all plans for the "repair of the cathedral." Pepys begins his diary of September 2nd with the following words:—"Lord's Day.—Some of our maids sitting up late last night to get things ready against our feast to-day, Jane calls us up about three in the morning to tell us of a great fire they saw in the City; so I rose and slipped on my night-gown and went to her window, and thought it to be on the back of Mark Lane at the farthest." He thought this was far enough off and went to bed again. But next day he realises that it is all a terrible business, and so he goes on to tell how he walked about the streets and in some places burned his shoes; went on the river, where the hot fiery flakes pursued him; went to the King and gave advice and received instructions; met the Lord Mayor who seemed out of his senses. So he goes on with his well-known description until September 7th, when he was "Up by five o'clock, and blessed be God! find all well, and by water to Paul's Wharf. Walked thence and saw all the town burned, and a miserable sight of Paul's Church, with all the roof fallen, and the body of the choir fallen into St. Faith's; Paul's School also, Ludgate, and Fleet Street."

Evelyn's note of the disaster is written in a higher key. "September 3rd ... I went and saw the whole south part of the City burning from Cheapeside to the Thames, and all along Cornehill (for it likewise kindl'd back against the wind as well as forward), Tower Streete, Fen-church Streete, Gracious Streete, and so along to Bainard's Castle, and was now taking hold of St. Paule's Church, to which the scaffolds contributed exceedingly. The conflagration was so universal, and the people so astonish'd, that from the beginning, I know not by what despondency or fate, they hardly stirr'd to quench it, so that there was nothing heard or seene but crying out and lamentation, running about like distracted creatures, without at all attempting to save even their goods—such a strange consternation there was upon them, so as it burned both in breadth and length, the churches, public halls, Exchange, hospitals, monuments, and ornaments, leaping after a prodigious manner from house to house and streete to streete, at greate distances one from the other; for the heate, with a long set of faire and warme weather, had even ignited the aire and prepar'd the materials to conceive the fire, which devoured after an incredible manner, houses, furniture, and everything. Here we saw the Thames cover'd with goods floating, all the barges and boates laden with what some had time and courage to save, as, on the other, the carts, &c., carrying out to the fields, which for many miles were strew'd with moveables of all sorts, and tents erecting to shelter both people and what goods they could get away. Oh, the miserable and calamitous spectacle, such as haply the world had not seene the like since the foundation of it, nor be outdone till the universal conflagration of it. All the skie was of a fiery aspect, like the top of a burning oven, and the light seene above forty miles round about for many nights. God grant mine eyes may never behold the like, who now saw above 10,000 houses all in one flame; the noise and crackling and thunder of the impetuous flames, the shreiking (sic) of women and children, the hurry of people, the fall of Towers, Houses, and Churches, was like an hideous storme, and the aire all about so hot and inflam'd that, at the last, one was not able to approach it, so that they were forc'd to stand still and let the flames burn on, which they did for neere two miles in length and one in bredth. The clowds also of smoke were dismall, and reach'd, upon computation, neer fifty-six miles in length. Thus I left it this afternoone burning, a resemblance of Sodom or the last day. It forcibly call'd to my mind that passage—non enim hic habemus stabilem civitatem: the ruines resembling the picture of Troy—London was, but is no more! Thus I returned home.

"September 7th.—I went this morning on foote from White-hall as far as London Bridge, thro' the late Fleete-streete, Ludgate Hill, by St. Paules, Cheapeside, Exchange, Bishopsgate, Aldersgate, and on to Moorefields, thence thro' Cornehill, &c., with extraordinary difficulty, clambering over heaps of yet smoking rubbish, and frequently mistaking where I was....

"At my returne I was infinitely concern'd to find that goodly Church St. Paules now a sad ruine, and that beautifull portico (for structure comparable to any in Europe, as not long before repair'd by the late King) now rent in pieces, flakes of vast stone split asunder, and nothing now remaining intire but the inscription in the architrave, shewing by whom it was built, which had not one letter of it defac'd. It was astonishing to see what immense stones the heate had in a manner calcin'd, so that all the ornaments, columns, freezes, capitals, and projectures of massie Portland-stone flew off, even to the very roofe, where a sheet of lead covering a great space (no less than six akers by measure) was totally mealted; the ruines of the vaulted roofe falling broke into St. Faith's, which being fill'd with the magazines of bookes belonging to the Stationers, and carried thither for safety, they were all consum'd, burning for a weeke following. It is also observable that the lead over the altar at the East end was untouch'd, and among the divers monuments, the body of one Bishop remain'd intire. Thus lay in ashes that most venerable Church, one of the most antient pieces of early piety in the Christian world."

Sancroft, who was Dean at the time of the fire, and who afterwards became Archbishop, was anxious to restore the cathedral on the old lines. Henchman was Bishop, but he left the matter for the Dean to deal with, though he not only rebuilt the Bishop's Palace at his own expense but contributed munificently to the new building. Sancroft preached within the ruined building before the King on October 10th, 1667, from the text, "His compassions fail not," and the sermon is really eloquent. The congregation was gathered at the west end, which had been hastily fitted up. The east end was absolute ruin.

Wren had already declared that it was impossible to restore the old building, and in the following April, Sancroft wrote to him that he had been right in so judging. "Our work at the west end," he wrote, "has fallen about our ears." Two pillars had come down with a crash, and the rest was so unsafe that men were afraid to go near, even to pull it down. He added, "You are so absolutely necessary to us that we can do nothing, resolve on nothing without you." This settled the question.

There is a little difficulty with regard to the drawing, preserved in the library of the cathedral, of the West Front after the Fire. Evelyn, as we have seen, seems to describe it as far more ruinous than the picture before us shows. Perhaps the artist filled up some of the details from his memory, for the drawing hardly looks so desolate a ruin as Evelyn implies. The gable of the nave roof is striking enough, and evidently exactly according to fact; and the tower of St. Gregory's preserves its external form, though it is inwardly consumed, as is the whole nave. I am inclined to judge that this is substantially the appearance of the porch after the west end had been fitted up for worship as Sancroft described. However, Wren had condemned the structure as unsafe, and the Dean had acquiesced, and the new cathedral was resolved upon.

There was delay, which was inevitable. Not only was the whole city paralysed with the awful extent of the ruin, but there were questions which had to be referred to Parliament, as to the method of raising the funds. Happily the whole voice of the people was of one accord in recognising that it was a paramount duty for the nation to build a splendid cathedral, worthy of England and of her capital city. It was not until November 1673 that the announcement was made of the determination of the King and his Parliament to rebuild St. Paul's. The history of that rebuilding belongs to New St. Paul's. The King wanted to employ a French architect, Claude Perrault, who had built the new front of the Louvre, but this was objected to. Then Denham, whose life may be read in Johnson's Poets, and who wrote one poem which may still be met with, Cooper's Hill, was appointed the King's Surveyor, with Wren for his "Coadjutor." Denham held the title to his death, but had nothing to do with the work. He died next year, and Wren then held unquestioned possession. His account of the old building, the principal features of which have been borrowed in the foregoing paper, is given in his son's book entitled Parentalia. Our plan shows a change which Wren made as to the orientation. In all probability this arose out of his scrupulous care as to the nature of the foundation. The clearing away was most difficult. Parts had to be blown up with gunpowder. It is said that when he was giving instructions to the builders on clearing away the ruins, he called on a workman to bring a great flat stone, which he might use as a centre in marking out on the ground the circle of the dome. The man took out of the rubbish the first large stone that came to hand, which was a piece of gravestone, and, when it was laid down, it was found to have on it the single word "RESURGAM." He took this, and there was no superstition in such an idea, as a promise from God.



[Footnote 1: There is a very amusing little book by one Henry Farley, written in 1621, on the subject of this visit. In one paper he personates the Cathedral, and expresses his rejoicing, "I have had more sweeping, brushing, and cleaning, than in forty years before. My workmen looke like him they call Muldsacke after sweeping of a chimney." An oil painting by Farley in the collection of the Society of Antiquaries, which we reproduce by permission, shows the houses built against the cathedral, and blackening it with wreaths of smoke, to which attention is drawn by this legend across the picture:—

Viewe, O King, howe my wall creepers Have made mee work for chimney sweepers."]

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INDEX

Alfred, King Altars Anabaptists Archdeacons Architecture of Old St. Paul's Arthur, Prince of Wales Athelstan Augustine Aulus Plautius Ave Maria Lane

Barber Surgeons Barkham, Lord Mayor Baud, Sir William le Baynard's Castle Beaufort, Cardinal Becket, Archbishop Becket, Gilbert Bible, The, in St. Paul's Bishops of London:— Mellitus; Maurice; Belmeis; Basset; Segrave; Baldock; Kempe; Bonner; Erkenwald; Fitzhugh; Braybrooke; John of Chishull; Roger Niger; Wengham; Fauconbridge; Theodred; William the Norman; Foliot; Montfort; Gravesend; Courtenay; Ridley; Grindal; Sudbury; Fitzneal; Henry de Sandwiche; Northburgh; Clifford; Laud; Stokesley; Sheldon; Henchman; Cranmer; Ravis; King. Bishop's Palace, The Black Death, The Black Friars, The Black Prince, The Blanche, Duchess of Lancaster Blois, Henry de, Bishop of Winchester Bodleian Library, The Boniface, Archbishop of Canterbury Boniface VIII, Pope Bonner, Bishop Bowyer Row Boy Bishop, The Brandon, Charles Buck and Doe, The Offering of a Bunhill Fields Burnet, Bishop Busby, Dr. Byrd, William

Camden, the Antiquary Canons, The Cantelupe, Walter de, Bishop of Worcester Catharine of Aragon Cathedral of the Old Foundation, St. Paul's a Ceremonies Chancellor, The Chapter, The Chantries Charles I. Charles II. Charles V. Chaucer Cheapside Christ's Hospital Churchyard, The Civil War Claypole, Elizabeth Clergy, The Cnut Colet, Dean College of Minor Canons, The Constance of Castile Convocation Creed Lane Cromwell, Oliver Crosby Hall

Dance of Death, The Dean, The Dean and Chapter Deans of St. Paul's:— More; Stowe; Ewer; Nowell; Ralph de Diceto; Henry of Cornhill; Pace; May; Wynterbourne; Worsley; Carey; Barwick; Sancroft; Donne; Colet. Deanery Denham, Sir John Diana, Temple of Doctors Commons Dominicans Donne, Dr. Dramatic Performances Dugdale Duke Humphrey's Walk

Earle's Microcosmography Edward the Confessor Edward I. Edward II. Edward III. Edward IV. Edward VI. Elizabeth, Queen Erasmus Erkenwald Ethelbert Ethelburga Ethelred, Tomb of Evelyn's Account of the Fire

Farrant, Richard Feasts Ferrers, Alice Finsbury Fields Fire, The Great Fisher, Bishop of Rochester Fleet River, The Folkmote, The Foster Lane Foxe's Book of Martyrs Francis I. Fuller, Thomas

Gardiner, Bishop of Winchester Garnet, the Jesuit Grafton, the Chronicler Gregory the Great Gregory VII. Gregory IX. Grey, Lady Jane Grey Friars, The Gualo

Henry I. Henry II. Henry III. Henry IV. Henry V. Henry VI. Henry VII. Henry VIII. Henry II. of France Hentzner, Paul Herbert, William, third Earl of Pembroke Hubert, Archbishop of Canterbury Humphrey, Duke of Gloucester Hunne, Richard, the Wycliffite

Innocent III. Innocent IV.

Jacqueline, Duchess of Gloucester James I. John, King John, King of France John of Gaunt Jones, Inigo Justus of Rochester

Kilwardby, Archbishop King, Dr. Henry

Lanfranc, Archbishop Langton, Archbishop Laud, Archbishop Laurentius, Archbishop of Canterbury Leo X. Lilly, William Linacre, Thomas Lincoln's Inn Chapel Lollards, The Longchamp, William de Longman's Three Cathedrals Lucius, King Ludgate Hill Luther Lydgate

Machyn, Robert Magna Charta Margaret Tudor Mary, Princess, Duchess of Suffolk Mary, Queen Mellitus Merbecke Mercers' Company, The Milman, Dean Monuments:— Sir John Montacute; Bishop Kempe; Sir John Beauchamp; Bishop Barnet; John Westyard; Thomas Ewer; Robert Fitzhugh; Dean Nowell; Bishop Braybrooke; Robert Preston; Sir Thomas Heneage; Ralph Hengham; Sir Simon Burley; Sebba; Ethelred; John of Gaunt; William Herbert; John of Chishull; Roger Niger; Sir John Mason; William Aubrey; William Hewit; Dr. Donne; Dean Colet; Sir William Cokayne; John Newcourt; Roger Brabazon; Henry Wengham; Eustace Fauconbridge; William Rythyn; Richard Lychfield; Sir Nicholas Bacon; Sir Francis Walsingham; Sir Philip Sidney; Sir Thomas Baskerville; Sir Christopher Hatton; Henry de Lacy; Dean Wynterbourne; Dean Worsley; Dean May; Dean Nowell; Bishop Fitzneal; Roger de Waltham; Bishop Gravesend; Dean Carey; Bishop Stokesley; Bishop Ravis; Bishop King. More, Sir Thomas Mulliner, Thomas Music

Obits Offa Old Change Old St. Paul's:— Founded by Lanfranc; Architecture and building; Dimensions; Injured by fire in 1135; Images destroyed; Destroyed by the Great Fire; The Spire; The High Altar; The Rose Window; The Cathedral Wall; The Churchyard; The Cloister; The Library; Paul's Cross; The Crypt; College of Minor Canons; The Bishop's House; The Deanery; The Brewhouse and Bakehouse; The Chapter House; The West Front; The Lollards' Tower; The Nave; The Font; Monuments; Doors; The South Transept; The Lady Chapel; Inigo Jones' Portico; The Scriptorium; Altars; St. Dunstan's Chapel; St. George's Chapel. Organ, The Otho, Cardinal

Papal Legates Pardon Churchyard, The Parentalia, Wren's Paris, Matthew Parr, Catherine Parr, Anne Paternoster Row Paul's Chain Paul's Cross Paul's Walk Pepys' account of the Fire Philip IV. of France Philip IV. of Spain Pickerill, Richard Pilkington, Bishop of Durham Popes, Pretensions of the Pindar, Sir Paul Pole, Cardinal Porter, John Prebendaries Precincts, The

Redford, John Reformation Rich, Edmund, Archbishop of Canterbury Richard, Duke of York Richard II. Richard III. Rogers, John Roman Churches Romans in London Rusthall, Bishop of Durham

Sacrist, The Sancroft, Archbishop St. Alban's Abbey St. Albans, Battle of St. Edmund St. Ethelburga St. Faith's Church St. Gregory-by-St. Paul St. Katharine Cree St. Martin's, Ludgate Hill St. Mary-le-Bow St. Michael Querne St. Osyth, Monastery of St, Paul's Cathedral, the Anglo-Saxon Church The second Cathedral, see 'Old St. Paul's.' St. Paul's School St. Peter's, Cornhill St. Thomas Acons Sebba Sebert Services Skelton Simon de Montfort Somerset, The Protector Spurriers' Lane Stapylton, Bishop of Exeter Statute of Provisors Stephen, King Sudbury, Archbishop Sweyn Swynford, Catherine

Tallis, Thomas Tomkins, John Treasurer, The Three Cathedrals, Longman's

Van Dyck Verger, The

Wakefield, The Battle of Walton, Izaak Warham, Archbishop Warwick, The Earl of White, Lord Mayor White Friars, Church of the Whitsun Festivals Wilkins, Bishop William I. Winchelsey, Archbishop Wolsey, Cardinal Wren, Sir Christopher Wyclif, John Wykeham, William of Wyngaerde's drawing of London

THE END