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SHRINES OF PRELATES AND PRIESTS
The first tomb
of that great
“a wooden monument, made like a little house, covered, having a hole in the wall, through which those that go thither for devotion usually put in their hand and take out some of the dust, which thy put into water and give to sick cattle or men to drink, upon which they are presently eased of their infirmity, and restored to health.”
Roger de Clinton rebuilt
the cathedral to the honour of the Blessed Virgin and
There as a
the throng of
pilgrims and to yet more highly exalt
Bishop Robert Stretton, who ruled the see from 1360 to 1386, erected a yet more magnificent shrine at his sole cost. The substructure was of marble and the feretory was adorned with gold and precious stones.
At the dawn of
century Bishop Geoffrey Blythe enriched the shrine by a gift of to
images, one of
gifts the Sacrists’
Roll 2 mentions—
“a morse of pure gold and two gold rings, which were offered that they may be placed in the shirne of St. Chad by Dan Thomas de Berkeley and his wife, and one other as catalogued above, replaced in the coffer ; and Richard the Sacrist now
says that they are in
This entry reveals two things—that gifts of jewels were enclosed with the relics, and that the coffer was never opened for such a puerile object as to count the riches within.
In the constitutions of the cathedral the treasurer of the chapter was required to furnish two wax tapers and to keep one lamp perpetually burning before St. Chad’s altar at the west end of the shrine.
The festival of
At the time of the Reformation, Bishop Lee pleaded hard with Henry VIII to spare the memorial of their first bishop, the greatest ornament of their cathedral, and probably because that bishop had secretly married the King to Anne Boyeln, his request was favourably received. This was a singular instance of a shrine being spared at that period. It was, hoverer, but a temporary respite, for it was shortly afterwards robbed and demolished.
At which of the
In the Chapter Act Books 4 is the following entry :—
monstrances given to the
cathedral, in charge of William Hukyns, the custodian of
There is also
gift of an altar cloth to the altar of
The story of
It appears that at the ransacking, reforming, and robbery of Lichfield Cathedral, a certain Prebendary Dudley, 5 related to the famous Dudley who was formerly lord or baron, took away St. Chad’s relics for the sake of the honour and reverence due to them, which he entrusted to two noble women, his relations, and of his own name, who lived at a mansion-house named Russell Hall, near the county residence of Dudley.
The prebendary in the course of time dying, these ladies, though still clinging to the ancient faith, became alarmed by reason of the severe laws, and being desirous of not exposing themselves to needless danger, gave the relics to two brothers, Henry and William Hodsheeds, who lived at Woodsaton near Sedgley in Staffordshire, by whom they were duly divided. The portions which fell to the former passed to the Rev. Father Peter
Father Turner says :—
“Both Henry and myself
that this was the same cover in which those relics had been wrapped at
they were laid in a silver reliquary in the
This was attested by Father Turner under his hand, and it was witnessed by the Rev. William Atkins, s.j., Francis Cotton, Thomas Wilkinson, and Richard Vavasour.
On the feast of St. Andrew, 1658, certain soldiers and others entering the house of Father Leverson, opened the box, broke one of the bones, and carried off others.
The end of a declaration, still kept at Mr. Fitzherbert’s, of Swynnerton Hall, stands thus :—
“I, William Atkins, on
Weld Blundell, Esq., of Ince-Blundell Hall,
“Before the opening of
Catholic Church at
the consecration of the new
(papal) cathedral at
A part of the shrine—or tombstone—of that energetic Saxon prelate St. Acca has been excavated from oblivion, and it is hoped, by the perseverance of Bishop Browne, that the remaining fragments of this memorial may yet be found. Besides his oversight of the sees of Hexham and Candida Casa, or Whitherne, St. Acca was diligent in exalting the relics of saints and their shrines to places of honour, and it behoves us to again raise his memorial from debasement, even though it be but a stone.
Actas, and Arcas,
Bishop of Hexham in
When Acca died in 740
“his body was buried
outside of the wall, at the east end of the
exquisite carving, were placed, the one at his head, the other at his feet. On one, that at his head, was an inscription stating that he was there buried. From this place, three hundred years after his burial, he was translated, in consequence of a divine revelation made to a certain priest, and was placed within a shrine in the church with becoming honour. As a testimony to all of the merit of his sanctity, the chasuble, tunic, and sudarium, to which were placed in a tomb with his sacred body, preserve to this day, not only their form but their original strength. There was found upon his breast a wooden tablet in the form of a portable altar made of two pieces of wood joined with silver nails ; on which is the dedicatory inscription, ‘Alme Trinitati. agie. sophie. Sanctæ Mariæ.’” 6
The relics of
St. Acca were again
translated in 1154, and the bones were separated from the dust of the
body and enshrined
in another casket. Then the
Of these two shrines all trace is lost, but two pieces of the shaft (one with a portion of the head remaining) of the original cross set over St. Acca’s first grave were recently dug out of the churchyard at Hexham, and at Dilston, near Hexham, a stone used as the lintel of a doorway proved to be another portion of this cross. These massive fragments have now been put together and form the complete shaft of the cross with the exception of a piece about four feet long, which has temporarily been supplied with a wooden substitute.
The following is taken from Bishop Browne’s enthusiastic descriptions of this wonderful find :— The face and two sides are covered from top to bottom with beautiful scrolls and bunches of grapes and tendrils. On the back, it is supposed, the sculpture has all been chiselled off, leaving it bare and battered in appearance ; but on careful examination the remains of an inscription were discovered,
in letters two and a half inches long. Across the very top of the shaft is A . . A sanctus huius ecclesiæ, evidently reading “Acca, holy, of this church [bishop].” Two or three feet lower down is unigeniti fili Dei, as though some profession of Acca’s faith was inscribed on his head stone, possibly in connection with the reason why he was for a time suspended from his bishopric.
The Bishop of
Bristol, Dr. Brown,
tells us that he hopes to find the missing portion, and that he was
believe the cross which stood at the foot of the grave is in existence
certain buildings, and that he has taken steps to have excavations made
the lese of that building falls in.
justly proud to
have in their midst the entire body of their third bishop, Erkenwald ;
chapter of the cathedral
The bishop’s body had been buried in the crypt, and as we learn from the Nova Legenda Angliæ, the vault above the tomb was decorated with paintings.
In the great fire of 1087 – 1088 the cathedral was destroyed, but it is said that the shrine was untouched.
On the 14th of November, 1148, the body of St. Erkenwald was translated to a position near the high altar, close to the shine of St. Mellitus—Dugdale says to “the east side of the wall above the high altar” ; while in the inventory Haec duo sunt collateralia in mango altari evidently means that the shrines of the two saints stood side by side, probably on the altar beam, as certain reliquaries are seen in the drawing of St. Augustine’s monastery (page 20).
In an inventory of the Treasury of the year 1245 we
have a description of the feretory. It was of wood, covered with plates of silver, and enriched with images, and precious stones to the number of one hundred and thirty.
In 1314 Bishop Gilbert de Segrave laid the first stone of a new shrine to which the relics of St. Erkenwald were translated twelve years later. This must refer to a fixed structure on which the feretory was placed, and was the commencement of that shrine which stood until all such monuments were reformed away. To contribute in making the shrine worthy of so great a saint one of the canons, Walter de Thorpe (following the example of a former dean who had fastened to the feretory his gold ring set with a sapphire), bequeathed all his gold rings and jewellery, and five pounds for the work. Soon after this the dean and chapter decorated the feretory with precious metals and stones ; which, however, when the gifts warranted the outlay, was quite eclipsed by the work done upon it in 1339.
Meleford, archdeacon of
sumptuousness of the shine and
the reported increase of miracles caused it to become one of the most
resorts of pilgrims. St. Erkenwald was
the fashion. The end of the fourteenth
century saw riches pouring into the coffers of the humble Saxon bishop. The captive monarch King John of
The position of the shrine may be better understood by the aid of the accompanying diagram. It stood against the east side of the high altar screen, with the attached altar of St. Erkenwald eastward of that, so that the priest would face west when saying Mass.
[Illustration: Shrine diagram.]
In Hollar’s plate is a representation of this altar, with an elevation of the east end of the feretory, in which the lack of depth of the railings must be attributed to defective delineation, although Dugdale states that it was taken from the original draft. And in this view nothing can be seen of the numerous images with which the shine was adorned. It only gives us the delicate from of the feretory, in shape like a church, supported on either side by a kind of flying buttress ; the ridge of the roof was cruciform, and in the elevation, beyond the foremost or eastern gable, are seen the roofs of the transepts. For the details of this beauty the inventories must again be requisitioned, and however perfect the feretory was thought to be, these documents reveal a further lavish outlay from the munificence offerings.
“Fait a remember, que ceuz sount les parcels faitz per John Grantham, orfiour, sur le toumbe de St. Erkenwald, le XXII jour d’Cctobre, 3. Hen. 4.
Enprimes pour le poys d’argent, outré l’argent deliverie a mesme la John .. . . XVIl. VS. IIIId.
Shrine of St.
l’endorreur d’une ymage
de St. Erkenwald .
XXXVIIS. IIId. I
Item pro incarvatione quatuor ymaginum dicti feretri . . . IIs.
This magnificent shrine was surrounded by an iron railing, bronzed over, five feet ten inches in height, having locks, keys, closures, and openings which cost £14 2s. (The modern equivalent is about £225.) In order that
the grille might be kept in good condition, Thomas de Evere, the dean, in 1407 bequeathed £100 for building houses in Knight Rider Street, the rents of which were to be devoted to their reparation, and for the maintenance of lights burning about the shrine.
The cathedral possessed a cross of crystal, which was placed on the shrine (probably in the altar before the shrine) on great festivals.
the first Italian
arm—was obtained by Bishop Eustace of
bishop of Sherborne,
had died at Doulting in the year 709, but his body was brought to his
of Malmesbury for burial. His life, his
writings on virginity, and his acts, especially concerning the
between the British and
About 837 King Ethelwulf made a costly shrine for the bishop’s relics. The front was decorated with images of solid silver, and on the back the miracles of the saint were represented in raised metal-work, beaten up on plates of gold. The inscription was in letters of gold on a crystal pediment, and it was adorned with precious stones.
The Danes swept
over the land,
the body of St. Aldhelm was hidden for safety, and the shine went the
all things of value. It was great booty
the Danes obtained from
During the short reign of Edwy he vented his wrath on St. Dunstan by turning the regular monks out of the monasteries and giving those houses to secular canons. At Malmesbury it proved a fortunate innovation, for the intruding canons, while curiously prying over their newly acquired possession, found the missing relics. These were taken from their hiding-place and enclosed in a shrine, to the great joy of all who heard of it, and they regular monks almost forgave the seculars—whom they called “irregular and vagabond men”—for the great service they had rendered to the Church.
Again St. Aldhem’s fame spread far and wide, and a troop of cavalry was necessary to preserve order among the enormous crowds of pilgrims who thronged to his shine on special occasions.
The memory and
the relics of the
Venerable Bede will always be precious to the Anglo-Saxon race, not
his exemplary life, but also for his literary labours.
But for him a period of
St. Bede died
in the south
apse of the
According to Mabillon, his name was inserted among the saints in the martyrologies long before the title “Venerable” was given to him ; but in the acts of the Second Council of Aix-la-Chapelle in 836 he is called “The Venerable.” Touching this title is a legend that it was derived from a celestial source, which legend may have originated in an attempt to account of the usual epithet venerabilis instead of sanctus. It was said that after the death of Bede one of his scholars endeavoured to compose an epitaph in a single leonine verse. He began—Hac sunt in fossa ; but when he had engraved thus far in the stone he found that his intended conclusion—Bedæ sancti or presbyteri ossa—would not bring the metre aright. Weary with futile attempts he retired to rest, and in the morning, behold ! engraved on the tomb by angelic hands—“Hac sunt in fossa, Bedæ Venerabilis ossa.”
So famed did St. Bede become by his writings that his works were eagerly sought ; great prices were given for transcripts of but small portions of them, and St. Lullus, archbishop of Mentz, after receiving a manuscript copy of one, sent a silk vesture to cover St. Bede’s shrine.
a priest of the
veneration ; in doing this he appropriated a portion of the relics of each saint, probably by way of a fee, and by such means gathered a large collection which afterwards figured in the inventories of Durham. Elfred had succeeded well, and he now set his mind on obtaining the relics of St. Bede ; but the clergy of Jarrow were jealous of their treasure. To disarm suspicion he resorted to stratagem, to gain by stealth that which he could not honestly obtain.
For many years
Elfred visited the
shine at Jarrow on St. Bede’s day, ostensibly for venerating the
regularly returned empty. His devotion
never flagged, until on year—1020—after his pilgrimage, he secretly
The description on the opening of St. Cuthbert’s coffin in 1104, written by an anonymous monk and printed in the Act Sanctorum, records the finding of St. Bede’s bones in a small linen sack, resting by the side of St. Cuthbert, and confirms the surmise that they had been obtained and placed there by Elfred.
The bones of St. Bede and of other saints were not replaced in St. Cuthbert’s coffin after the translation, but were put in certain wooden receptacles hewn out for the
purpose. “These are honourably preserved elsewhere in the church in a larger repository expressly made for them.” 8 From the description of these receptacles being hewn out of wood they were evidently of the nature of that relic of a past age preserved in the minister at Wimborne—a trunk of a tree with a cavity deeply sunk in its midst.
In the year 1155 Bishop Hugh Pudsey enshrined the relics of St. Bede in a feretory of the purest gold and silver, which he adorned with jewels. 9 They were afterwards removed from the feretory of St. Cuthbert by Richard de Castro Bernardi and placed in the Galilee, between two pillars on the south side, upon a beautiful monument of blue marble, three feet high, supported by five small pillars, one at each corner and one in the middle.
“the uppermost stone whereon St. Bede’s feretory stood had three holes at each corner into which irons were fastened to guide the cover when it was drawn up or let down. This cover was of fine wainscot very curiously gilded and appointed to draw up and down over the shrine, as they list to show the sumptuousness thereof.”
In the Rites of Durham certain lines are recorded which were engraved on the lower slab commemorating the names of the bishop who defrayed the cost and of the skilled workman who constructed the shrine :—
This verse exhibits clear evidence as to the composition having been from the pen of Bishop Hugh Pudsey himself. Another name—of one who used his influence in procuring a more sumptuous shine and more honourable
this one Doctor of
“In the year of
our Lord a
thousand three hundred and seventy
In 1528 William Watsonn, alias William Wyloume, the Master and Keeper of the Feretory, was also the deese prior or sub-prior, whose duties at the shine at this time are thus related in the Rites :—
“The deece prior had the keys and the keeping of Saint Bede’s Shrine which did stand in the Galilee, and whensoever there was any general procession then he commanded his clerk, giving him the keys of St. Bede’s Shrine, to draw the cover of it, and to take it down and did carry it into the Revestry. Then it was carried with four monks about in procession every principal day, and when the procession was done it was carried into the Galilee and set up there again, with the cover led down over it and locked, the keys brought by the clerk to the Master of the Feretory again.”
In the account of the procession on “Hallow-Thursday” we are told that every monk had on a cope, and among other things was carried St. Bede’s feretory borne on the shoulders of four monks.
The estimate in
reputation of the two saints Cuthbert and Bede were respectively held
French bishop is thus related by
St. Bede he offered a French crown, with the invocation, Sancte Beda, quia sanctus es, ora pro me—St. Bede, because thou art a saint, pray for me.
The shrine of
St. Bede was
destroyed in the visitation held by Dr. Lee, Dr. Henley, and Master
In the Rites it is said :—
“There is two stones that was of St. Bede’s Shrine in the Galilee, of blue marble, which, after the defacing thereof, was brought into the body of the church, and lyeth now over against the eastmost tomb of the Nevills joined both together. The uppermost stone of the said Shrine hath three holes in every corner, for irons to stand and to be fastened in, to guide the covering, where it was drawn up or let down, whereupon did stand St. Bedes’ Shrine. And the other is a plain marble stone, which was lowest, and did lie above a little marble tomb, whereon the lower end of the five small pillars of marble did stand, which pillars did also support the uppermost stone.”
Dr. Kitchin, Dean of Durham, has kindly measured these stones, which still lie between the fourth and fifth piers on the south side of the nave. The lower stone is 4 feet 4 1/3 inches long by 2 feet 7½ inches wide, and has two holes—both filled with lead—about one-third down the length of the stone, the meaning of which is not
apparent. Probably the under side of the stone contains the marks of the bases of the five pillars, but it is not known to have been removed since it was placed there in 1541. The slab on which the feretory rested is placed in the pavement with its upper surface exposed. It measures 4 feet 7 inches by 3 feet 10 inches ; the twelve holes in which the irons were fixed are filled with lead.
From these two fragments and the descriptions from Symeon and the Rites it is quite possible to conjecture the general appearance of St. Bede’s shrine (see Frontispiece).
From the little knowledge we have of the shrine of St. Guthlac, the hermit of Croyland, it appears to have been somewhat different in character from the greater number of premier shines.
When Guthlac, who had been trained at Repton monastery, died at Croyland in 714, in the monastery he had there founded, Eadburga, abbess of Repton, sent him a sarcophagus of Derbyshire lead and shroud, in memory of his former connection with her abbey.
Amongst the pilgrims came Wiglaf, king of Mercia, and his devotion to the saint was so great that from 833 he omitted not to visit the shine at least once every year, each time offering some jewel of great value ; but they were all stolen by his successor Bertulph. The reputation of the healing powers of St. Guthlac, however, increased the number of offerings so rapidly that by the year 851 the riches of the shine far exceeded those before the spoliation.
King Ethelred’s tribute resulted, in many monasteries, in the seizure of reliquaries and the stripping of shines, but at Croyland Abbot Osketul avoided such an indignity to St. Guthlac by paying 400 marks.
From the fury of the Danes and from fire, the feretory of St. Guthlac was repeatedly rescued, and it was not until the twelfth century that a fitting shrine would be erected according to the most perfect skill of the times. At last the relics were translated, in 1136, into a rich shrine of wood covered with plates of gold and silver, encrusted with jewels, which had been given to St. Guthlac by Robert de Grandineto.
Abbot Robert de Redinges, in 1175, made a new front to the shine of greater beauty, evidently that part which was seen above the high altar.
In 1195 the relics were again translated. It was determined to build a shine of greater height to contain the feretory, and it was to be of the most beautiful workmanship, worthy of so great a saint.
On the 5th of the Calends of May, being a Saturday, after the singing of lauds, the feretory was taken down, and the convent stood around singing, while the leaden coffin, given by the Abbess Eadburga, was examined. It was bound with iron and then sealed with lead in six different places, after which it was placed on a new altar which had been built above the steps of the sanctuary, until the shine was again ready t receive it.
On the following Monday the workmen began to excavate beneath the great altar for the purpose of strengthening the foundations, for it must be remembered the Croyland Abbey was built on piles. The work of the altar was finished on the Feast of Sts. Philip and James, after which they erected the shine upon a basement ; pillars of marble supported slabs of the same material, on which the feretory was to rest. The masons diligently
attended to the work, and on the 1st of June a vast multitude assembled to witness the gorgeous ceremonial with which the abbot and convent deposited the relics on their throne.
description of this
shine the monks of the
St. Oswald and
St. Wulfstan were
twin objects of devotion to the pilgrims of
St. Oswald died in 992, but his relics were translated from the humble tomb in which he was first interred to a rich shined by Adulf, his successor in both the sees of Worchester and York. To the latter place the greater part of his relics were afterwards translated. During the dispute between Matilda and Stephen, Worchester was sacked, and the monks barely saved the relics of St. Oswald from profanation, for as they bore the shine from the church the rabble rushed in at the gate.
St. Wulfstan died in 1095. This last Saxon bishop to rule an English see had no lack of detractors among the Norman prelates, but all their base charges of incompetence and disloyalty were disproved, events which gave rise to the legend that the post-mortem power of St. Edward the Confessor allowed no one to usurp the bishopric from the venerable Wulfstan.
St. Wulfstan was buried in the new cathedral he had built at Worchester, and King William I covered his tomb with workmanship of gold and silver.
King John held
St. Wulfstan in so
great veneration that more than once he made offerings at his shine. Another king—Edward I—entertained a “special
affection” for St. Wulfstan, and made many pilgrimages to this feretory. After the conquest of
In 1216 the gold was stripped from the feretory and melted down to meet the demand of 300 marks levied upon the convent by Louis, the Prince of France ; but in two years’ time, on the 7th of the Ides of June, the relics of St. Wulfstan were translated by Bishop Silvester to a new shrine, which had been built opposite to that of St. Oswald. So quick a restoration was probably owing to the offerings of pilgrims, which had greatly increased since the canonisation of their revered bishop in 1203. To this translation the bishop invited William de Trumpington, Abbot of St. Albans, and on the return of William to his own abbey he triumphantly bore a rib of St. Wulfstan. There he erected an altar to the saint, above which he placed the rib, enclosed in a goldsmith’s work of great beauty.
Cathedral, although not
so rich in such possessions as those of
many reliquaries of saints. Among them the shine of St. Swithun was of great popularity. The humble-minded bishop was, at his own desire, first buried in the common graveyard outside the minster, where the rain from the eaves of the roof fell upon his grave and where the passers-by might tread. There his body lay for more than a century, and after his canonization and translation a chapel was built over the site of his first tomb at the north-west corner of the church, the foundation of which may yet be seen.
King Edgar had
a shrine of great
beauty made within the church—a feretory of silver plated with gold and
with jewels, into which the relics of St. Swithun were translated in
963 by St.
Ethelwold the bishop, who at the same time enshrined the body of St.
the apostle of
Two years after this the good bishop was praying one night before the high altar, above which were the shines of the saints. The chroniclers say he was standing—through more probably he was napping—when there appeared to him three venerable men. The middle one addressed St. Ethelwold thus : “I am Birstan (Brithstan), formerly bishop of this city ; (then pointing to his right) here is Birin, the first preacher and priest of this church ; (and pointing to his left) here is St. Swithun, the spiritual patron of this church and city. Know also that as you see me with them in your presence, so I enjoy equal glory with them in heaven ; why then am I defrauded of the honour due to me from mortals on Earth, who am magnified with the fellowship of celestial sprits in heaven?” The jealousy of St. Brithstan, that Sts. Swinthun and Birin should be honoured with costly shines while his
bones remained in a lonely tomb, was appeased by being awarded a similar receptacle ; and his effort in tearing himself from the regions of the blessed to reprimand the bishop was not vain.
The skull of
St. Swithun was
Bishop Walkelyn translated St. Swithun from the old cathedral into the new building in 1150 ; and nearly a hundred years after this (in 1241) the shine was broken by the vane falling from the tower through the roof.
In the inventory of the church goods demanded of the prior and convent by the Vicar-General Cromwell we find an enumeration of the various shrines. That document mentions one of gold, twenty-one of silver, five of copper gilt, two arms, one foot, and seven tables of relics, besides “behind the high altar St. Swithun’s shine being of plate silver and gilt, and garnished with stones.”
From the letter
commissioners—Pollard, Wriothesley, and Williams —recording the
the last mention of the shine of that saint, best known in the popular
his reputation for continuous rain. This
“About this Saturday morning,
we made an end of the
shrine here at
This gnome-like work was a deed of darkness, and the demolition “lasted throughout the night.” The visitors
were assisted in their work “by the mayor with eight or nine of his brethren, bishop’s chancellor, and Mr. doctor [sic] Crawford, with as good appearance of honest personages besides.”
In the nephew
of our first Norman
king, not only
As a liturgiologist and the compiler of the Consuetudinariam, known as the Use of Sarum, he influenced the Church’s services through the whole land and for all time.
He died in 1099 and was buried at Old Sarum, where his memory was greatly venerated, and his chasuble and a broken pastoral staff which had belonged to him, are mentioned among the treasures of the cathedral in 1222.
At the removal
of the cathedral
to the present site in
His relics were laid in the Lady Chapel, and he was invoked as a saint for more than two hundred years before he was formally canonsied in 1456.
In the process of canonisation numberless miracles were vouched for, and in one case we are told that the sufferer placed his head and his hands “in quodam foramina eiusdem tumbe,” thus imitating to a certain degree the form of this tomb, which was regarded as a shine and about which lighted tapers were placed. Between the south aisle and the nave is a tomb attributed to Lord Stourton, who died during the reign of Queen Elizabeth ; but it is certainly older than that period by some centuries,
and it has been suggested that it may form part of the original tomb of St. Osmund. 10 There are three foramina or apertures in the side, such as were made in the shines of saints, and shown in that of St. Edward the Confessor and St. Thomas of Canterbury (see pages 155, 227).
The canonisation was so frequently delayed at
In 1456 the process was concluded, and the chapter at once began to erect a shine in so stately a manner that it was not finished, or the translation completed, before the midsummer of that following year.
In the same manuscript 11 are certain memoranda relating to the shine ; but the leaves are so mutilated that it is a very incomplete account. From it, however, some idea of the chef of St. Osmund may be gained :—
Osmundis hede with the
custom was observed in
the order of procession on certain days at
a feretory of relics, among which were probably some of St. Osmund’s, took their station at the west door of the cathedral, and held the relics high across the entrance for the procession to pass beneath.
The sole memorial of the shine, and that a doubtful one, is a slightly raised slab of blue stone, with no inscription save the date MXCIX—the date of his death. This slab, removed by the vandal architect Wyatt to the eighth bay of the north arcade of the nave, was in 1878 replaced on its former site in the Lady Chapel.
When Wyatt explored the grave beneath this stone it was found to be empty ; this was probably the first grave of St. Osmund in the present cathedral.
-end chapter four, part two-
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