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Toward the end of the sixth century, when Britain, under the dominion of the Saxons, was in a state of barbarism and idolatry, Pope Gregory the Great, struck with the beauty of some Anglo-Saxon youths exposed for sale in the market-place at Rome, conceived a fancy for the race, and determined to send missionaries to preach the gospel among these comely but benighted islanders. He was encouraged to this by learning that Ethelbert, king of Kent, and the most potent of the Anglo-Saxon princes, had married Bertha, a Christian princess, only daughter of the king of Paris, and that she was allowed by stipulation the full exercise of her religion.

The shrewd pontiff knew the influence of the sex in matters of religious faith. He forthwith dispatched Augustine, a Roman monk, with forty associates, to the court of Ethelbert at Canterbury, to effect the conversion of the king and to obtain through him a foothold in the island.

Ethelbert received them warily, and held a conference in the open air; being distrustful of foreign priestcraft, and fearful of spells and magic. They ultimately succeeded in making him as good a Christian as his wife; the conversion of the king of course produced the conversion of his loyal subjects. The zeal and success of Augustine were rewarded by his being made archbishop of Canterbury, and being endowed with authority over all the British churches.

One of the most prominent converts was Segebert or Sebert, king of the East Saxons, a nephew of Ethelbert. He reigned at London, of which Mellitus, one of the Roman monks who had come over with Augustine, was made bishop.

Sebert, in 605, in his religious zeal, founded a monastery by the river side to the west of the city, on the ruins of a temple of Apollo, being, in fact, the origin of the present pile of Westminster Abbey. Great preparations were made for the consecration of the church, which was to be dedicated to St. Peter. On the morning of the appointed day, Mellitus, the bishop, proceeded with great pomp and solemnity to perform the ceremony. On approaching the edifice he was met by a fisherman, who informed him that it was needless to proceed, as the ceremony was over. The bishop stared with surprise, when the fisherman went on to relate, that the night before, as he was in his boat on

the Thames, St. Peter appeared to him, and told him that he intended to consecrate the church himself, that very night. The apostle accordingly went into the church, which suddenly became illuminated. The ceremony was performed in sumptuous style, accompanied by strains of heavenly music and clouds of fragrant incense. After this, the apostle came into the boat and ordered the fisherman to cast his net. He did so, and had a miraculous draught of fishes; one of which he was commanded to present to the bishop, and to signify to him that the apostle had relieved him from the necessity of consecrating the church.

Mellitus was a wary man, slow of belief, and required confirmation of the fisherman's tale. He opened the church doors, and beheld wax candles, crosses, holy water; oil sprinkled in various places, and various other traces of a grand ceremonial. If he had still any lingering doubts, they were completely removed on the fisherman's producing the identical fish which he had been ordered by the apostle to present to him. To resist this would have been to resist ocular demonstration. The good bishop accordingly was convinced that the church had actually been consecrated by St. Peter in person; so he reverently abstained from proceeding further in the business.

The foregoing tradition is said to be the reason why King Edward the Confessor chose this place as the site of a religious house which he meant to endow. He pulled down the old church and built another in its place in 1045. In this his remains were deposited in a magnificent shrine.

The sacred edifice again underwent modifications, if not a reconstruction, by Henry III, in 1220, and began to assume its present appearance.

Under Henry VIII it lost its conventual character, that monarch turning the monks away, and seizing upon the revenues.


A curious narrative was printed in 1688, by one of the choristers of the cathedral, who appears to have been the Paul Pry of the sacred edifice, giving an account of his rummaging among the bones of Edward the Confessor, after they had quietly reposed in their sepulchre upwards of six hundred years, and of his drawing forth the crucifix and golden chain of the deceased raonarch. During

eighteen years that he had officiated in the choir, it had been a common tradition, he says, among his brother choristers and the gray-headed servants of the abbey, that the body of King Edward was deposited in a kind of chest or coffin, which was indistinctly seen in the upper part of the shrine erected to his memory. None of the abbey gossips, however, had ventured upon a nearer inspection, until the worthy narrator, to gratify his curiosity, mounted to the coffin by the aid of a ladder, and found it to be made of wood, apparently very strong and firm, being secured by bands of iron.

Subsequently, in 1685, on taking down the scaffolding used in the coronation of James II, the coffin was found to be broken, a hole appearing in the lid, probably made, through accident, by the workmen. No one ventured, however, to meddle with the sacred depository of royal dust, until, several weeks afterwards, the circumstance came to the knowledge of the aforesaid chorister. He forthwith repaired to the abbey in company with two friends, of congenial tastes, who were desirous of inspecting the tombs. Procuring a ladder, he again mounted to the coffin, and found, as had been represented, a hole in the lid about six inches long and four inches broad, just in front of the left breast. Thrusting in his hand, and groping among the bones, he drew from underneath the shoulder a crucifix, richly adorned and enameled, affixed to a gold chain twenty-four inches long. These he showed to his inquisitive friends, who were equally surprised with himself.

"At the time," says he, " when I took the cross and chain out of the coffin, I drew the head to the hole and viewed it, being very sound and firm, with the upper and nether jaws whole and full of teeth, and a list of gold above an inch broad, in the nature of a coronet, surrounding the temples. There was also in the coffin, white linen and gold-colored flowered silk, that looked indifferent fresh; but the least stress put thereto showed it was well nigh perished. There were all his bones, and much dust likewise, which I left as I found."

It is difficult to conceive a more grotesque lesson to human pride than the skull of Edward the Confessor thus irreverently pulled about in its coffin by a prying chorister, and brought to grin face to face with him through a hole in the lid !

Having satisfied his curiosity, the chorister put the crucifix and chain back again into the coffin, and sought the dean, to apprise him of his discovery.

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The dean not being accessible at the time, and fearing that the "holy treasure might be taken away by other hands, he got a brother chorister to accompany him to the shrine about two or three hours afterwards, and in his presence again drew forth the relics. These he afterwards delivered on his knees to King James. The king subsequently had the old coffin inclosed in a new one of great strength: "each plank being two inches thick and cramped together with large iron wedges, where it now remains (1688) as a testimony of his pious care, that no abuse might be offered to the sacred ashes therein reposited."

As the history of this shrine is full of moral, I subjoin a description of it in modern times. "The solitary and forlorn shrine," says a British writer, "now stands a mere skeleton of what it was. A few faint traces of its sparkling decorations inlaid on solid mortar catches the rays of the sun, for ever set on its splendor **** Only two of the spiral pillars remain. The wooden Ionic top is much broken, and covered with dust. The mosaic is picked away in every part within reach; only the lozenges of about a foot square and five circular pieces of the rich marble remain."-Malcolm, Lond. rediv.


Here lyes the Loyal Duke of Newcastle, and his Dutchess his second wife, by whom he had no issue. Her name was Margaret Lucas, youngest sister to the Lord Lucas of Colchester, a noble family; for all the brothers were valiant, and all the sisters virtuous. This Dutchess was a wise, witty, and learned lady, which her many Bookes do well testify: she was a most virtuous, and loving and careful wife, and was with her lord all the time of his banishment and miseries, and when he came home, never parted from him in his solitary retirements.

In the winter time, when the days are short, the service in the afternoon is performed by the light of tapers. The effect is fine of the choir partially lighted up, while the main body of the cathedral and the transepts are in profound and

cavernous darkness. The white dresses of the choristers gleam amidst the deep brown of the oaken slats and canopies; the partial illumination makes enormous shadows from columns and screens, and darting into the surrounding gloom, catches here and there upon a sepulchral decoration, or monumental effigy. The swelling notes of the organ accord well with the scene.

When the service is over the dean is lighted to his dwelling, in the old conventual part of the pile, by the boys of the choir, in their white dresses, bearing tapers, and the procession passes through the abbey and along the shadowy cloisters, lighting up angles and arches and grim sepulchral monuments, and leaving all behind in darkness.

On entering the cloisters at night from what is called the Dean's Yard, the eye ranging through a dark vaulted passage catches a distant view of a white marble figure reclining on a tomb, on which a strong glare thrown by a gas light has quite a spectral effect. It is a mural monument of one of the Pultneys.

The cloisters are well worth visiting by moonlight, when the moon is in

the full.

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