The present volume is her completed work on Grasmere; and the History of Rydal, and more especially of Rydal Hall, a more considerable work on which she had been engaged for many years, has advanced so far that we hope soon to see it published. Indeed some chapters of it have already appeared in the columns of the Westmorland Gazette.

We had long ago arranged that I should help in seeing her work through the press; and with her usual thoroughness and care, she had got the present volume so far ready that my task has been but a superficial one, accompanied throughout by the "one pure image of regret" that she did not live to see, herself, the fruits of her long labour.

W. F. RAWNSLEY.

THE CHURCH OF GRASMERE.

ERRATA.

Page 6, for Galway read Galloway.

   "   19, note 25 this pavement is not really old.

   "   130, for Lough read Luff.

   "   141, Copia Pax Sapientia. No Latin words are on this bell.

   "   182, note 182 for Fox read Cox.

   "   191, for Tremenhere read Tremenheere, and for Philipps read
Phillipps.

   "   199, for Swathmoor read Swarthmoor.

   "   208, for customery read customary, and in note, for Brown read
Browne.

ST. OSWALD'S CHURCH, GRASMERE.

Photo. by Green, by permission of G. P. Abraham, Keswick.             TO FACE PART I.

PART I

PREFACE

INTRODUCTORY

THE DEDICATION OF THE CHURCH

THE SITE

Inscription on the Alms Box

PREFACE

Grasmere draws many pilgrims in these latter days. It has become the Shrine of Nature and Poetry, for within its graveyard lies buried nature's austerest and most sincere interpreter. The natural beauty of the spot, combined with its associations, has given rise to a copious literature; and its praises have been rehearsed in poetry and prose of a high order. But by the historian Grasmere has been neglected. Its geographical position has tended to its eclipse. In ancient times locked up from the world in the farthest chamber of the mountains, and still the remotest parish of Westmorland (itself a neglected county), it has missed the attention of the careful chronicler, and no serious attempt has been made to penetrate its past. James Torre (1649-1699) indeed in his MS. collections for a history of the Archdeaconry of Richmondshire, compiled a list of five rectors who had served the parish of Grasmere before the Reformation; but no searcher has followed up his efforts. Nor has the excellent, though necessarily limited, information given in the pages of Nicolson and Burn (1770) been since filled up or supplemented.

The following historical sketch makes no pretensions to completeness, which would be beyond both the writer's powers and opportunities. It began as a small thing, a chapter merely in the yet unfinished "Chronicles of Rydal." But there seemed a need for the publication of such facts as had been gathered together; and in response to an expressed desire, the sketch that had been laid by was overhauled, expanded and prepared for press. It contains (there is little doubt) some unsuspected errors and oversights, for which the reader's leniency is asked.

The information has been collected from many sources, public, private, and traditional. The earliest comes from the Record Office, where there are treasures still to be explored. For the seventeenth century—and particularly the period of the Civil Wars—the MSS. at Rydal Hall have yielded facts of great interest, especially those culled from the account-sheets of Mr. Richard Harrison, who was agent and executor of Squire John Fleming.

From all sources, however, the information obtained is fragmentary, and facts are disappointingly isolated. Always there is something beyond, that we want to know and cannot find out; and so the story of the great Restoration Tithe Dispute has no ending. The Presentments have been only available for a limited number of years. The church registers are defective. Even the church-wardens' accounts, which begin at the Restoration, are not complete. It is fortunate, however, that the second volume of these accounts, long missing, and strangely recovered from papers found at the house of descendants of a former parish clerk, was copied before it was again lost. There is a gap of seven years between the third volume and this copy, owing no doubt to the last leaves of the second volume having been torn off.[1]

The writer has received more help and kindness than can well be acknowledged. Thanks are specially due to Mr. Stanley le Fleming and Sir Gerald Strickland for granting ready access to their muniments; to Dr. Magrath, author of The Flemings in Oxford; to the Revs. W. Jennings, J. H. Heywood, and M. F. Peterson for permitting the church documents to be consulted; to Messrs. W. Farrer, J. A. Martindale, and George Browne for their kind contributions of antiquarian knowledge; to Mr. W. Buckton I am indebted for the plan of the church.

INTRODUCTORY

How the Church was founded in Northumbria

All history begins with geography. Grasmere was from early times the centre of a parish that embraced the twin valleys of Rothay and Brathay, whose waters drain into the lake of Windermere, while the lake empties itself into the great bay of Morecambe. Therefore Grasmere has always belonged politically to the fertile region round about the bay, and the history of that region—from the time when the Celt enjoyed it, onward through its conquest by the Angle, its aggregation with the province of Deira and the kingdom of Northumbria, still onward through its conversion to Christianity and its connection with the central church government at York as part of the Archdeaconry of Richmondshire—is the history of Grasmere herself: and to understand the origin of her church, it is necessary to briefly indicate the main events in the kingdom of Northumbria and the Church of York.

The actual rise of Christianity within the valleys can only be conjectured. The Celts who dwelt here through the rule of the Roman may not have embraced the faith, but some whisper of Saint Ninian's mission must surely have come to them, if not his direct teaching, as he passed on his way from Rome through Cumberland, to found at Whithorn in Galway a new religious community, like the one his great teacher Saint Martin had founded at Tours. The mission of Saint Patrick too, who in the fifth century returned to finish the work of conversion and church establishment in Ireland, must have