‘Architecture in Britain and Ireland 1530–1830’ will be published in November 2023. A review:
Until the 17th century, most English buildings were organised in ranges one room deep, with 45˚ pitched roofs. Gabled cross-wings, porches and bay windows were added to the ranges and chimneys helped to frame the composition.
In the mid 1600s, ‘compact’ plans began to appear, two rooms deep. Raynham Hall, Norfolk, begun in 1622 is an example. Raynham still has shaped gables but it also makes pioneering use of a central pediment, a Classical borrowing.
Gables became less fashionable from the mid-1600s, replaced by hipped roofs, which provided more attic space, and have fewer roof junctions. Compact houses such as this were more cheaper to build, and easier to heat. This introduces another factor: warmth, for England was getting colder in the ‘Little Ice Age’ of the 1600s and 1700s.
The ‘timber famine’ also meant coal was supplanting wood as the main domestic heat-source, especially in towns. Coal has more stored calorific value than wood, so you get more heat from a smaller fire, but it emits toxic, sulphurous fumes and getting rid of the smoke became an urgent priority. A coal fire needs a narrow well-shaped flue to ‘draw’ properly.
'The spread of brick and coal fires went hand in hand, as brick is ideal for making the complex shapes of flues and chimneys. Instead of having one or two big fireplaces on outside walls, houses could now have multiple fireplaces on internal walls, on different floors, served by a single chimney.
At Raynham the chimneys are internalised within the building. This was more thermally efficient; it allowed more people to have heated private rooms; and it provided a solid, structural mass at the heart of the building.
Other changes were happening. In the late 16th and early 17th centuries, the use of glass spread, with the result being a wide variety of window designs. ... Larger panes of glass and the introduction of the sash window encouraged the creation of outward-looking houses and strengthened the relationship between houses and their surrounding gardens, another English love.
These technical and social changes were important to builders as they permitted the buildings to be designed in accordance with Classical principles. A complex process was at work here, and Classicism was an important element, but this transformation was carried out by craftsmen — masons, carpenters and bricklayers — working with their clients. As yet, there was no established architectural profession.
These factors created a new kind of English architecture: the compact, brick, hipped-roof building. Such houses used to be labelled ‘Dutch’, but the resemblances are slight and coincidental. This was something homegrown, although taking in significant influences from French and Italian Classical sources books. The labels ‘Caroline’, ‘William and Mary’ or ‘Queen Anne’ make more sense.
Our encyclopedia says the Henrietta had 300 sailors. There are 19 more ships waiting to be paid off. That's approx. 5,700 angry sailors. I hope they aren't all moored at Deptford. The Poll Tax collection can't be going well. I know Evelyn has paid up, but I don't remember Pepys paying anything yet.
"In the morn to our own church, where Mr. Mills did begin to nibble at the Common Prayer, by saying “Glory be to the Father, &c.” after he had read the two psalms; but the people had been so little used to it, that they could not tell what to answer. This declaration of the King’s do give the Presbyterians some satisfaction, and a pretence to read the Common Prayer, which they would not do before because of their former preaching against it."
The Google dictionary suggests: pre·tense /prēˈtens,ˈprēˌtens/ noun 1. an attempt to make something that is not the case appear true. "his anger is masked by a pretense that all is well" Similar: make-believe; act; putting on an act; acting; dissembling; faking etc. Opposite: reality; honesty 2. a claim, especially a false or ambitious one. "he was quick to disclaim any pretense to superiority"
I think Pepys used the correct word.
Bill reminded us of Charles II’s declaration which gave the Presbyterians some satisfaction (i.e. relief), published on Oct 25 https://www.pepysdiary.com/diary/…
This had been preceeded by an Act of Parliament which had legislated their acceptance of Bishops, the hated Book of Common Prayer, surpluses, etc. etc. https://www.pepysdiary.com/diary/…
Rev. Milles has read the writing on the wall: Charles is speaking with forked tongue. Better start preparing people for the inevitable.
Note, he read the psalms. No choir? Apparently they were usually sung in the 17th century: 'After the Reformation in England, metrical versions of psalms were almost the only praise songs used in public worship until the middle of the C18th, and not just among Calvinists – in the second half of the C16th and C17th psalms were sung by just about everyone except Quakers and Roman Catholics. 'The Scottish Covenanters inherited this noble tradition in the 1600s. As one writer puts it, “…no people ever derived greater comfort from the Psalms in the midst of persecution than they.”' https://gentlereformation.com/201…
"... in our way calling at the Bell to see the seven Flanders mares that my Lord has bought lately, ..."
A Flanders Mare is not a graceful and delicate horse. In Medieval times, Belgium Horses were prized in wars for their tremendous size and strength.
These heavy, war-like draft horses were typically black and ranged from colors to bay, bay-brown to chestnut. They were rarely lighter colors as they are today.
Late in the 17th century, Flanders Mares were not only prized for their strength, but also their eager willingness to pull heavy carriages.
The Bell Inn L&M: The Bell on the Strand was a large inn, known as The Bell at the Maypole. It was north of what then was the Strand, near the present church of St. Mary-le-Strand. It was kept by Thomas Lisle (1664). "A place of great resort by horses, coaches and waggons" (Strype 1720). 26 hearths 1664.
“Even the Puritans actively liked their women, and at least in the North American plantations, a large percentage of the girls were pregnant when they got married. (The stats are posted in our annotations somewhere.)“
I found the stats: “one in 10 of every first child born in colonial America was born 8 months after marriage.
One poem of the time, reprinted by Stiles, serves as a cautionary tale: “A bundling couple went to bed With all their clothes from foot to head; That the defense might seem complete Each one was wrapped in a sheet But oh, this bundling’s such a witch The man of her did catch the itch, And so provoked was the wretch That she of his a bastard catch’d. “If this happened, of course the family knew who the child’s father was, and a marriage was often secured immediately to save the daughter’s reputation.
"In Tudor England’s lower economic classes in particular, premarital sex was less of a social issue; simple contracts signed by the betrothed fathers, along with the town’s general acceptance of the union, was usually enough to officiate marriage.”
"Here I saw the Bishops of Winchester, Bangor, Rochester, Bath and Wells, and Salisbury, all in their habits, in King Henry Seventh’s chappell. But, Lord! at their going out, how people did most of them look upon them as strange creatures, and few with any kind of love or respect."
Understandably -- for 9 months the English people had been led to believe the use of surpluses and other Church of England traditions would not happen quickly.
On September 10, 1660, an Act had been passed mandating the use of the surplus and many other things. Pepys had never seen one before, and so called it a habit, I suppose it took a few weeks to get them made.
As you can see from the parliamentary reports (top right box) there was considerable discussion about the Act for Confirming and Restoring of Ministers, representing a mixture of Puritan and Anglican concerns. The Act can be read at https://www.british-history.ac.uk…
At Breda, the Puritan representatives had stressed that, although they were not enemies of a moderate form of Episcopacy, they were concerned that the Book of Common Prayer would be re-introduced in the royal chapel, along with the surplice and ceremonies they objected to. According to Chancellor Hyde, Charles II replied “with some warmth, that whilst he gave them liberty, he would not have his own taken from him; that he had always used that form of service, which he thought the best in the world … [T]hey were very much unsatisfied with him, whom they thought to have found more flexible.”
Richard Baxter’s account of the discussions they had with Charles II once he was back in London is more positive and hopeful.
All was not as it appeared. “It seems the king was sincere enough in his statements,” writes historian Gerald Bray, “but he was surrounded by men who were thirsting for revenge. Once he was back on the throne, Charles found he had to make concessions to the extremists, and the good intentions of Breda were compromised as a result.”
In 1660 England was unprepared for the immediate restoration of Anglicanism as well as monarchy; most anticipated there would be liberty, toleration, and a new settlement negotiated and debated by Parliament in due course. ' “For some months,” says historian R. S. Bosher, “Charles II and his Chancellor, as well as the High Church leaders, paid lip service to this general expectation. At the same time they quietly and cautiously put into effect the measures necessary for the recapture of the Establishment by the church party.”
While Charles II “might speak graciously to his Presbyterian subjects … his favor was showered on the Laudians.”
In Ireland where Parliament was suspended and there was little need to negotiate with the Puritans, they were quickly repressed and the Church of England firmly restored. In England it happened more insidiously: petitions in favor of Episcopacy and the Prayer Book were organized in many counties by the country gentry, probably at the instigation of the Court, so one contemporary commented, “[t]he generality of people are doting after prelacy and the Service-Book”.
At the same time, a standing committee of Episcopal divines led by the Bishop of London “was enabled to use the Crown’s patronage to establish its members in strategic posts” in both the Church and Universities.
This Act was the outcome.
For citations and the complete transcript, see The Tragedy of 1662 The Ejection and Persecution of the Puritans by Lee Gatiss http://theologian.org.uk/gatissne…
In less than 2 years both old Mr. Ashe, who cried for joy at Charles II’s apparent desire for compromise, and old Mr. Jackson, who gave the king a Bible, would be cast out of the Church - along with most of their fellow Puritans.[15] [15] See Calamy Revised page 290. I presume “old Mr. Ashe” who accompanied Richard Baxter to see Charles II is Simeon Ashe “[o]ne of the leading London Presbyterian ministers” and Rector of St. Austin’s, London who “went seasonably to Heaven at the very Time when he was cast out of the Church. He was bury’d the Even of Batholomew-Day” (Calamy Revised page 16).
This catastrophic event was foreshadowed on September 9, 1660 by the Act for Confirming and Restoring of Ministers, which was a curious mixture of Puritan and Anglican concerns. https://www.british-history.ac.uk…
So while Charles II “might speak graciously to his Presbyterian subjects … his favor was showered on the Laudians.”[12] [12] R. S. Bosher, The Making of the Restoration Settlement: The Influence of the Laudians 1649-1662 (London: Dacre Press, 1951), page 155. The ‘Laudians’ are so named for Archbishop Laud, a fervent opponent of the Puritans but who was at this point long dead (since 1645). The use of “Anglican” and “Anglicanism” to describe the same interest group (despite being based on the Medieval Latin ecclesia anglicana, “The English Church”) is anachronistic, being a 19th century usage, but one so convenient and readily understandable today that it is difficult not to use it. On “Anglicanism” as a term originating in the 1830s see M. Burkill, The Parish System: The Same Yesterday, Today and Forever? (London: Latimer Trust, 2005), pages 42-43 who notes that the idea of “Anglicanism” probably dates from the “imposition of Episcopacy in 1662”.
In Ireland, where Parliament was suspended, and there was little need to negotiate with Puritans, they were quickly repressed and the Church of England restored.
In England it happened more insidiously: petitions in favor of Episcopacy and the Prayer Book were organized in many English counties by the country gentry, probably at the instigation of the Court, with the effect that one contemporary commented, “[t]he generality of people are doting after prelacy and the Service-Book”.[13] [13] Sharp, quoted in Bosher, Restoration Settlement, page 156.
At the same time, a standing committee of Episcopal divines led by the Bishop of London “was enabled to use the Crown’s patronage to establish its members in strategic posts” in both the Church and Universities.[14] [14] Bosher, Restoration Settlement, pages 161. See his highly suggestive evidence for this on pages 159-160 which I. M. Green, The Re-Establishment of the Church of England 1660-1663 (Oxford: OUP, 1978), page 24 contests, claiming particularly that “Episcopal government was not functioning fully in May 1661”. This may be correct in many places, given the lack of experienced diocesan administrators (Green, chapter VI passim); but Bosher’s detailed work strongly suggests a resurgent Anglican attempt to influence things in their direction and in London the Bishop was active in seeking to further a Laudian agenda from 1660. Green’s evidence points to a functioning and authority-wielding Episcopacy early on given the Episcopal ordinations and institutions of clergy which occurred from as early as June 1660, on pages 129-131).
At Breda, Puritan representatives stressed that although they were not enemies of a moderate form of Episcopacy, they were concerned the Book of Common Prayer would be re-introduced in the royal chapel, along with the surplice and ceremonies they objected to.
According to Chancellor Edward Hyde, Charles II replied “with some warmth, that whilst he gave them liberty, he would not have his own taken from him; that he had always used that form of service, which he thought the best in the world … [T]hey were very much unsatisfied with him, whom they thought to have found more flexible.”[8] [8] Interview of the Presbyterian Ministers with King Charles II at Breda in Clarendon’s History of the Rebellion, Book xvi, §§ 242-4, (Oxford, 1849), vol. vi, pages 261-263 as reprinted in Gould, Documents Relating to the Settlement of the Church of England by the Act of Uniformity of 1662 (London: W. Kent & Co, 1862), page 5.
Richard Baxter’s account of the discussions they had with Charles II once he was back in London is more positive and hopeful. On hearing of Charles’ zeal to search for peaceful compromise between the religious parties he records that “old Mr. Ashe burst out into Tears with Joy and could not forbear expressing what Gladness this Promise of his Majesty had put into his heart.”[9] [9] Baxter, Reliquiae Baxterianae, page 231.
Mr. Ashe’s heart would soon be broken. All was not as it appeared behind the scenes. “It seems the king was sincere enough in his statements,” writes historian Gerald Bray, “but he was surrounded by men who were thirsting for revenge. Once he was safely back on the throne, Charles found he had to make concessions to these extremists, and the good intentions of Breda were seriously compromised as a result.”[10] [10] G. Bray, Documents of the English Reformation (Cambridge: James Clarke & Co., 1994), page 544.
In 1660 the country was unprepared for the immediate restoration of Anglicanism as well as monarchy; most anticipated there would be liberty, toleration, and a new settlement to be negotiated and debated by Parliament in due course. “For some months,” says historian R. S. Bosher, “Charles II and his Chancellor, as well as the High Church leaders, paid lip service to this general expectation. At the same time they proceeded quietly and cautiously to put into effect the measures necessary for the recapture of the Establishment by the church party.”[11] [11] R. S. Bosher, The Making of the Restoration Settlement: The Influence of the Laudians 1649-1662 (London: Dacre Press, 1951), page 149.
Sir William Batten’s country house: “The Rectory Manor House, Church Hill, Walthamstow, Essex.” Later Sir William Penn buys a house not far away at Wanstead.
You can -- sort of -- walk from the City of London to Walthamstow along the route Penn and Pepys rode. It's called The Black Path, and goes back to pre-historic times. https://www.pepysdiary.com/encycl…
Take the diagonal path bisecting the lawn of Millfields and walked up Powerscroft Road to the heart of Hackney at St. Augustine’s Tower (built in 1292 and a major landmark). This is the chaotic crossroads where many routes meet at the top of Mare Street. Instead walk past the Town Hall and picked up the quiet footpath next to the museum known as Hackney Grove. This byway emerges onto London Fields.
The drovers used to graze their cattle, sheep and geese overnight on this common land before setting off at dawn for Smithfield Market, a practice recalled today by the names of Sheep Lane and the Cat & Mutton pub.
The curve of Broadway Market leads through Goldsmith’s Row down to Columbia Road. From the west end of Columbia Road walk along Virginia Road on the northern side of the Boundary Estate to arrive at Shoreditch Church.
To follow ancient pathways further, go west along Old Street towards Bath, north up the Kingsland Road to York, east along the Roman Road towards Colchester or south down Bishopsgate to the City of London.
For millennia, the Black Path was the only route people could use between Walthamstow and Shoreditch. Presumably Pepys went this way when it was still mostly rural.
For Pepys to reach Walthamstow, he would have left the City through Bishopsgate, leading to Shoreditch, where there were many coaching inns for people travelling north.
Today it is possible to walk from Walthamstow to Shoreditch along the ancient Black Path. The route of this primeval footpath is visible in maps of the East End, as if someone had taken a crayon and scrawled a diagonal line across the grid of the modern street plan. There is no formal map of the Black Path, but anyone with a sense of direction can follow it.
The Black Path extends beyond Walthamstow, tracing a trajectory between Shoreditch Church and the crossing of the River Lea at Clapton.
Sometimes called the Porter’s Way, it was the route cattle were driven to Smithfield and the path used by smallholders taking produce to Spitalfields Market.
Sometimes it's called the Templars’ Way, as it links the 13th century St. Augustine’s Tower on land once owned by Knights Templar in Hackney with the Priory of St. John in Clerkenwell where they had their headquarters.
No-one knows how old the Black Path is or why it has this name, but it crossed open country long before roads existed. These days the path is black because of asphalt.
Start your hike at The Bell Inn and following the winding road through Walthamstow to the market. A tavern by this name has stood at Bell Corner for centuries and the street that leads southwest from it (once known as Green Leaf Lane) reveals its ancient origin by the curves that trace the contours of the land.
Today Walthamstow Market extends for a mile down the High Street to St. James', gradually sloping down towards the marshes. Turn left onto St. James Street before following Station Road, and then weave southwest through late 19th century terraces to emerge at the level of the Walthamstow Marshes.
Now walk along Markhouse Avenue which leads into Argall Industrial Estate, traversed by a narrow footpath enclosed with high steel fences on each side.
Cross an old railway bridge and a broad tributary of the River Lea onto the Leyton Marshes. Horses graze here, and the dense blackthorn hedge which lines the footpath provides a bucolic background to the ancient footpath through a rural landscape.
Cross the Lea Bridge and you're back in the East End, of which the River Lea is its eastern boundary. The position of this crossing – once a ford, then a ferry and finally a bridge – defines the route of the Black Path, tracing a line due southwest from here.
"What has brought this about, I wonder? And on dabbling with Catholicism, is Pepys just curious, or has he noticed a trend in certain parts of the new regime, and, always having his eye to the main chance, is he preparing himself (just in case)?"
Peter makes a good point. Several people -- of the stature of James Butler, Marquis of Ormonde -- had observed Charles praying in Roman Catholic churches on the continent during their exile. Although he always kept the trappings of an Anglican, and he knew the English would never accept a Catholic monarch again -- privately he received instruction and communicated with the Pope. He was careful to always try to give the Quakers and non-conformists a break, knowing that the same laws would apply to Catholics. There must have been whispers around Whitehall. Who knows what Sandwich told him in confidence. As a good secretary, Pepys does not divulge.
On the other hand, Pepys is curious about the teachings of different religions. Right now he's trying to understand the Church of England, since that's the denomination he's supposed to be following. Reading the Missal is a way of finding out the differences between the practices of the CofE and its Roman Catholic inspiration.
"... how the country gentlewomen did hold up their heads to be kissed by the King, not taking his hand to kiss as they should do."
Naughty ladies -- they wanted to boast that Charles II honored them, not to do the honoring. I bet there were some enraged mothers that night -- but it was worth it!
Some of his time was occupied in writing his 'Advice to his Son (Algernon) on his Travels,' which was printed from the manuscript at Alnwick in the 'Antiquarian Repertory,' iv. 374.
For some years his second daughter, Lucy, was his companion in the Tower. She formed a strong affection for James Hay (later Earl of Carlisle), and resolved to marry him. Northumberland disliked Hay as a Scotsman and a favourite of King James, and declined to sanction the union. But from 1616 the Somersets were inmates in the Tower, and Northumberland was on social terms with them. Frances promoted the marriage; and Frances outwitted him. Lucy Percy became the Countess of Carlisle in 1617. https://www.pepysdiary.com/diary/…
James Hay, now Earl of Carlisle, to overcome Northumberland's prejudice against him, made every effort to obtain his release. Finally, in 1621 King James was persuaded to celebrate his birthday by setting Northumberland and other political prisoners free.
Northumberland was reluctant to accept a favour from Carlisle. However, on 18 July, he finally left the Tower. He was advised to revive his health at Bath.
Northumberland travelled there in a coach drawn by 8 horses. The story goes that he insisted on this in order to mark his sense of superiority to the king's favorite, Buckingham, who was travelled about the country in a coach-and-6. Carlisle was probably responsible for this demonstration.
Bath worked a speedy cure, and Northumberland retired to his house at Petworth. He took no further part in public affairs, and died there on 5 November 1632, being buried in the local church.
By his wife, Dorothy Devereaux, who died on 3 August, 1619 (and was also buried at Petworth) they were parents of Algernon Percy, the 10th Earl, Henry Percy, lord Percy of Alnwick, and 2 daughters, Dorothy (1598-1677), wife of Robert Sidney, 2nd Earl of Leicester, and Lucy Hay, Countess of Carlisle.
Comments
Third Reading
About Great Fire of London
San Diego Sarah • Link
‘Architecture in Britain and Ireland 1530–1830’ will be published in November 2023. A review:
Until the 17th century, most English buildings were organised in ranges one room deep, with 45˚ pitched roofs. Gabled cross-wings, porches and bay windows were added to the ranges and chimneys helped to frame the composition.
In the mid 1600s, ‘compact’ plans began to appear, two rooms deep. Raynham Hall, Norfolk, begun in 1622 is an example. Raynham still has shaped gables but it also makes pioneering use of a central pediment, a Classical borrowing.
Gables became less fashionable from the mid-1600s, replaced by hipped roofs, which provided more attic space, and have fewer roof junctions. Compact houses such as this were more cheaper to build, and easier to heat. This introduces another factor: warmth, for England was getting colder in the ‘Little Ice Age’ of the 1600s and 1700s.
The ‘timber famine’ also meant coal was supplanting wood as the main domestic heat-source, especially in towns. Coal has more stored calorific value than wood, so you get more heat from a smaller fire, but it emits toxic, sulphurous fumes and getting rid of the smoke became an urgent priority. A coal fire needs a narrow well-shaped flue to ‘draw’ properly.
'The spread of brick and coal fires went hand in hand, as brick is ideal for making the complex shapes of flues and chimneys. Instead of having one or two big fireplaces on outside walls, houses could now have multiple fireplaces on internal walls, on different floors, served by a single chimney.
At Raynham the chimneys are internalised within the building. This was more thermally efficient; it allowed more people to have heated private rooms; and it provided a solid, structural mass at the heart of the building.
Other changes were happening. In the late 16th and early 17th centuries, the use of glass spread, with the result being a wide variety of window designs. ... Larger panes of glass and the introduction of the sash window encouraged the creation of outward-looking houses and strengthened the relationship between houses and their surrounding gardens, another English love.
These technical and social changes were important to builders as they permitted the buildings to be designed in accordance with Classical principles. A complex process was at work here, and Classicism was an important element, but this transformation was carried out by craftsmen — masons, carpenters and bricklayers — working with their clients. As yet, there was no established architectural profession.
These factors created a new kind of English architecture: the compact, brick, hipped-roof building. Such houses used to be labelled ‘Dutch’, but the resemblances are slight and coincidental. This was something homegrown, although taking in significant influences from French and Italian Classical sources books. The labels ‘Caroline’, ‘William and Mary’ or ‘Queen Anne’ make more sense.
About Monday 5 November 1660
San Diego Sarah • Link
Our encyclopedia says the Henrietta had 300 sailors. There are 19 more ships waiting to be paid off. That's approx. 5,700 angry sailors. I hope they aren't all moored at Deptford.
The Poll Tax collection can't be going well. I know Evelyn has paid up, but I don't remember Pepys paying anything yet.
About Monday 5 November 1660
San Diego Sarah • Link
"At night Mr. Moore came and sat with me, and there I took a book and he did instruct me in many law notions, in which I took great pleasure."
I wonder if Mr. Moore explained real estate law, renter's rights, and the protection of access to your leads?
Nah -- more likely contract law.
About Sunday 4 November 1660
San Diego Sarah • Link
"In the morn to our own church, where Mr. Mills did begin to nibble at the Common Prayer, by saying “Glory be to the Father, &c.” after he had read the two psalms; but the people had been so little used to it, that they could not tell what to answer. This declaration of the King’s do give the Presbyterians some satisfaction, and a pretence to read the Common Prayer, which they would not do before because of their former preaching against it."
The Google dictionary suggests:
pre·tense /prēˈtens,ˈprēˌtens/
noun
1. an attempt to make something that is not the case appear true.
"his anger is masked by a pretense that all is well"
Similar: make-believe; act; putting on an act; acting; dissembling; faking etc.
Opposite: reality; honesty
2. a claim, especially a false or ambitious one.
"he was quick to disclaim any pretense to superiority"
I think Pepys used the correct word.
Bill reminded us of Charles II’s declaration which gave the Presbyterians some satisfaction (i.e. relief), published on Oct 25
https://www.pepysdiary.com/diary/…
This had been preceeded by an Act of Parliament which had legislated their acceptance of Bishops, the hated Book of Common Prayer, surpluses, etc. etc. https://www.pepysdiary.com/diary/…
Rev. Milles has read the writing on the wall: Charles is speaking with forked tongue. Better start preparing people for the inevitable.
Note, he read the psalms. No choir? Apparently they were usually sung in the 17th century:
'After the Reformation in England, metrical versions of psalms were almost the only praise songs used in public worship until the middle of the C18th, and not just among Calvinists – in the second half of the C16th and C17th psalms were sung by just about everyone except Quakers and Roman Catholics.
'The Scottish Covenanters inherited this noble tradition in the 1600s. As one writer puts it, “…no people ever derived greater comfort from the Psalms in the midst of persecution than they.”'
https://gentlereformation.com/201…
About Sunday 4 November 1660
San Diego Sarah • Link
Yes, MartinVT -- "her" must be the barmaid. That makes perfect sense.
But Sandwich's new horses were far from ponies -- they were the offspring of the hulking war horses of yore.
For more on horses, see
https://www.pepysdiary.com/encycl…
About Horses
San Diego Sarah • Link
Sunday 4 November 1660
"... in our way calling at the Bell to see the seven Flanders mares that my Lord has bought lately, ..."
A Flanders Mare is not a graceful and delicate horse. In Medieval times, Belgium Horses were prized in wars for their tremendous size and strength.
These heavy, war-like draft horses were typically black and ranged from colors to bay, bay-brown to chestnut. They were rarely lighter colors as they are today.
Late in the 17th century, Flanders Mares were not only prized for their strength, but also their eager willingness to pull heavy carriages.
http://blog.raucousroyals.com/200…
Glen also posted about Flanders Mares at
https://www.pepysdiary.com/diary/…
@@@
The Bell Inn
L&M: The Bell on the Strand was a large inn, known as The Bell at the Maypole. It was north of what then was the Strand, near the present church of St. Mary-le-Strand.
It was kept by Thomas Lisle (1664). "A place of great resort by horses, coaches and waggons" (Strype 1720). 26 hearths 1664.
About Friday 20 November 1668
San Diego Sarah • Link
“Even the Puritans actively liked their women, and at least in the North American plantations, a large percentage of the girls were pregnant when they got married. (The stats are posted in our annotations somewhere.)“
I found the stats: “one in 10 of every first child born in colonial America was born 8 months after marriage.
One poem of the time, reprinted by Stiles, serves as a cautionary tale:
“A bundling couple went to bed
With all their clothes from foot to head;
That the defense might seem complete
Each one was wrapped in a sheet
But oh, this bundling’s such a witch
The man of her did catch the itch,
And so provoked was the wretch
That she of his a bastard catch’d.
“If this happened, of course the family knew who the child’s father was, and a marriage was often secured immediately to save the daughter’s reputation.
"In Tudor England’s lower economic classes in particular, premarital sex was less of a social issue; simple contracts signed by the betrothed fathers, along with the town’s general acceptance of the union, was usually enough to officiate marriage.”
See https://www.atlasobscura.com/arti…
About Thursday 4 October 1660
San Diego Sarah • Link
"Here I saw the Bishops of Winchester, Bangor, Rochester, Bath and Wells, and Salisbury, all in their habits, in King Henry Seventh’s chappell. But, Lord! at their going out, how people did most of them look upon them as strange creatures, and few with any kind of love or respect."
Understandably -- for 9 months the English people had been led to believe the use of surpluses and other Church of England traditions would not happen quickly.
On September 10, 1660, an Act had been passed mandating the use of the surplus and many other things. Pepys had never seen one before, and so called it a habit, I suppose it took a few weeks to get them made.
For the behind the scenes manipulations, see https://www.pepysdiary.com/diary/…
About Monday 10 September 1660
San Diego Sarah • Link
As you can see from the parliamentary reports (top right box) there was considerable discussion about the Act for Confirming and Restoring of Ministers, representing a mixture of Puritan and Anglican concerns.
The Act can be read at
https://www.british-history.ac.uk…
At Breda, the Puritan representatives had stressed that, although they were not enemies of a moderate form of Episcopacy, they were concerned that the Book of Common Prayer would be re-introduced in the royal chapel, along with the surplice and ceremonies they objected to.
According to Chancellor Hyde, Charles II replied “with some warmth, that whilst he gave them liberty, he would not have his own taken from him; that he had always used that form of service, which he thought the best in the world … [T]hey were very much unsatisfied with him, whom they thought to have found more flexible.”
Richard Baxter’s account of the discussions they had with Charles II once he was back in London is more positive and hopeful.
All was not as it appeared. “It seems the king was sincere enough in his statements,” writes historian Gerald Bray, “but he was surrounded by men who were thirsting for revenge. Once he was back on the throne, Charles found he had to make concessions to the extremists, and the good intentions of Breda were compromised as a result.”
In 1660 England was unprepared for the immediate restoration of Anglicanism as well as monarchy; most anticipated there would be liberty, toleration, and a new settlement negotiated and debated by Parliament in due course. '
“For some months,” says historian R. S. Bosher, “Charles II and his Chancellor, as well as the High Church leaders, paid lip service to this general expectation. At the same time they quietly and cautiously put into effect the measures necessary for the recapture of the Establishment by the church party.”
While Charles II “might speak graciously to his Presbyterian subjects … his favor was showered on the Laudians.”
In Ireland where Parliament was suspended and there was little need to negotiate with the Puritans, they were quickly repressed and the Church of England firmly restored.
In England it happened more insidiously: petitions in favor of Episcopacy and the Prayer Book were organized in many counties by the country gentry, probably at the instigation of the Court, so one contemporary commented, “[t]he generality of people are doting after prelacy and the Service-Book”.
At the same time, a standing committee of Episcopal divines led by the Bishop of London “was enabled to use the Crown’s patronage to establish its members in strategic posts” in both the Church and Universities.
This Act was the outcome.
For citations and the complete transcript, see
The Tragedy of 1662
The Ejection and Persecution of the Puritans
by Lee Gatiss
http://theologian.org.uk/gatissne…
About Simeon Ashe
San Diego Sarah • Link
PART 3
In less than 2 years both old Mr. Ashe, who cried for joy at Charles II’s apparent desire for compromise, and old Mr. Jackson, who gave the king a Bible, would be cast out of the Church - along with most of their fellow Puritans.[15]
[15] See Calamy Revised page 290.
I presume “old Mr. Ashe” who accompanied Richard Baxter to see Charles II is Simeon Ashe “[o]ne of the leading London Presbyterian ministers” and Rector of St. Austin’s, London who “went seasonably to Heaven at the very Time when he was cast out of the Church. He was bury’d the Even of Batholomew-Day” (Calamy Revised page 16).
This catastrophic event was foreshadowed on September 9, 1660 by the Act for Confirming and Restoring of Ministers, which was a curious mixture of Puritan and Anglican concerns.
https://www.british-history.ac.uk…
Excerpted from
The Tragedy of 1662
The Ejection and Persecution of the Puritans
by Lee Gatiss
http://theologian.org.uk/gatissne…
About Simeon Ashe
San Diego Sarah • Link
PART 2
So while Charles II “might speak graciously to his Presbyterian subjects … his favor was showered on the Laudians.”[12]
[12] R. S. Bosher, The Making of the Restoration Settlement: The Influence of the Laudians 1649-1662 (London: Dacre Press, 1951), page 155. The ‘Laudians’ are so named for Archbishop Laud, a fervent opponent of the Puritans but who was at this point long dead (since 1645).
The use of “Anglican” and “Anglicanism” to describe the same interest group (despite being based on the Medieval Latin ecclesia anglicana, “The English Church”) is anachronistic, being a 19th century usage, but one so convenient and readily understandable today that it is difficult not to use it.
On “Anglicanism” as a term originating in the 1830s see M. Burkill, The Parish System: The Same Yesterday, Today and Forever? (London: Latimer Trust, 2005), pages 42-43 who notes that the idea of “Anglicanism” probably dates from the “imposition of Episcopacy in 1662”.
In Ireland, where Parliament was suspended, and there was little need to negotiate with Puritans, they were quickly repressed and the Church of England restored.
In England it happened more insidiously: petitions in favor of Episcopacy and the Prayer Book were organized in many English counties by the country gentry, probably at the instigation of the Court, with the effect that one contemporary commented, “[t]he generality of people are doting after prelacy and the Service-Book”.[13]
[13] Sharp, quoted in Bosher, Restoration Settlement, page 156.
At the same time, a standing committee of Episcopal divines led by the Bishop of London “was enabled to use the Crown’s patronage to establish its members in strategic posts” in both the Church and Universities.[14] [14] Bosher, Restoration Settlement, pages 161.
See his highly suggestive evidence for this on pages 159-160 which I. M. Green, The Re-Establishment of the Church of England 1660-1663 (Oxford: OUP, 1978), page 24 contests, claiming particularly that “Episcopal government was not functioning fully in May 1661”. This may be correct in many places, given the lack of experienced diocesan administrators (Green, chapter VI passim); but Bosher’s detailed work strongly suggests a resurgent Anglican attempt to influence things in their direction and in London the Bishop was active in seeking to further a Laudian agenda from 1660.
Green’s evidence points to a functioning and authority-wielding Episcopacy early on given the Episcopal ordinations and institutions of clergy which occurred from as early as June 1660, on pages 129-131).
About Simeon Ashe
San Diego Sarah • Link
At Breda, Puritan representatives stressed that although they were not enemies of a moderate form of Episcopacy, they were concerned the Book of Common Prayer would be re-introduced in the royal chapel, along with the surplice and ceremonies they objected to.
According to Chancellor Edward Hyde, Charles II replied “with some warmth, that whilst he gave them liberty, he would not have his own taken from him; that he had always used that form of service, which he thought the best in the world … [T]hey were very much unsatisfied with him, whom they thought to have found more flexible.”[8]
[8] Interview of the Presbyterian Ministers with King Charles II at Breda in Clarendon’s History of the Rebellion, Book xvi, §§ 242-4, (Oxford, 1849), vol. vi, pages 261-263 as reprinted in Gould, Documents Relating to the Settlement of the Church of England by the Act of Uniformity of 1662 (London: W. Kent & Co, 1862), page 5.
Richard Baxter’s account of the discussions they had with Charles II once he was back in London is more positive and hopeful. On hearing of Charles’ zeal to search for peaceful compromise between the religious parties he records that “old Mr. Ashe burst out into Tears with Joy and could not forbear expressing what Gladness this Promise of his Majesty had put into his heart.”[9]
[9] Baxter, Reliquiae Baxterianae, page 231.
Mr. Ashe’s heart would soon be broken. All was not as it appeared behind the scenes. “It seems the king was sincere enough in his statements,” writes historian Gerald Bray, “but he was surrounded by men who were thirsting for revenge. Once he was safely back on the throne, Charles found he had to make concessions to these extremists, and the good intentions of Breda were seriously compromised as a result.”[10]
[10] G. Bray, Documents of the English Reformation (Cambridge: James Clarke & Co., 1994), page 544.
In 1660 the country was unprepared for the immediate restoration of Anglicanism as well as monarchy; most anticipated there would be liberty, toleration, and a new settlement to be negotiated and debated by Parliament in due course. “For some months,” says historian R. S. Bosher, “Charles II and his Chancellor, as well as the High Church leaders, paid lip service to this general expectation. At the same time they proceeded quietly and cautiously to put into effect the measures necessary for the recapture of the Establishment by the church party.”[11]
[11] R. S. Bosher, The Making of the Restoration Settlement: The Influence of the Laudians 1649-1662 (London: Dacre Press, 1951), page 149.
About Simeon Ashe
San Diego Sarah • Link
Nothing about Simeon Ashe in Wheatley or L&M Companion.
About Walthamstow
San Diego Sarah • Link
Sir William Batten’s country house: “The Rectory Manor House, Church Hill, Walthamstow, Essex.”
Later Sir William Penn buys a house not far away at Wanstead.
About Thursday 1 November 1660
San Diego Sarah • Link
You can -- sort of -- walk from the City of London to Walthamstow along the route Penn and Pepys rode. It's called The Black Path, and goes back to pre-historic times.
https://www.pepysdiary.com/encycl…
About Walthamstow
San Diego Sarah • Link
PART 2
Take the diagonal path bisecting the lawn of Millfields and walked up Powerscroft Road to the heart of Hackney at St. Augustine’s Tower (built in 1292 and a major landmark).
This is the chaotic crossroads where many routes meet at the top of Mare Street. Instead walk past the Town Hall and picked up the quiet footpath next to the museum known as Hackney Grove.
This byway emerges onto London Fields.
The drovers used to graze their cattle, sheep and geese overnight on this common land before setting off at dawn for Smithfield Market, a practice recalled today by the names of Sheep Lane and the Cat & Mutton pub.
The curve of Broadway Market leads through Goldsmith’s Row down to Columbia Road.
From the west end of Columbia Road walk along Virginia Road on the northern side of the Boundary Estate to arrive at Shoreditch Church.
To follow ancient pathways further, go west along Old Street towards Bath, north up the Kingsland Road to York, east along the Roman Road towards Colchester or south down Bishopsgate to the City of London.
For millennia, the Black Path was the only route people could use between Walthamstow and Shoreditch. Presumably Pepys went this way when it was still mostly rural.
For pictures see
https://spitalfieldslife.com/2023…
About Walthamstow
San Diego Sarah • Link
For Pepys to reach Walthamstow, he would have left the City through Bishopsgate, leading to Shoreditch, where there were many coaching inns for people travelling north.
Today it is possible to walk from Walthamstow to Shoreditch along the ancient Black Path. The route of this primeval footpath is visible in maps of the East End, as if someone had taken a crayon and scrawled a diagonal line across the grid of the modern street plan. There is no formal map of the Black Path, but anyone with a sense of direction can follow it.
The Black Path extends beyond Walthamstow, tracing a trajectory between Shoreditch Church and the crossing of the River Lea at Clapton.
Sometimes called the Porter’s Way, it was the route cattle were driven to Smithfield and the path used by smallholders taking produce to Spitalfields Market.
Sometimes it's called the Templars’ Way, as it links the 13th century St. Augustine’s Tower on land once owned by Knights Templar in Hackney with the Priory of St. John in Clerkenwell where they had their headquarters.
No-one knows how old the Black Path is or why it has this name, but it crossed open country long before roads existed. These days the path is black because of asphalt.
Start your hike at The Bell Inn and following the winding road through Walthamstow to the market. A tavern by this name has stood at Bell Corner for centuries and the street that leads southwest from it (once known as Green Leaf Lane) reveals its ancient origin by the curves that trace the contours of the land.
Today Walthamstow Market extends for a mile down the High Street to St. James', gradually sloping down towards the marshes.
Turn left onto St. James Street before following Station Road, and then weave southwest through late 19th century terraces to emerge at the level of the Walthamstow Marshes.
Now walk along Markhouse Avenue which leads into Argall Industrial Estate, traversed by a narrow footpath enclosed with high steel fences on each side.
Cross an old railway bridge and a broad tributary of the River Lea onto the Leyton Marshes. Horses graze here, and the dense blackthorn hedge which lines the footpath provides a bucolic background to the ancient footpath through a rural landscape.
Cross the Lea Bridge and you're back in the East End, of which the River Lea is its eastern boundary. The position of this crossing – once a ford, then a ferry and finally a bridge – defines the route of the Black Path, tracing a line due southwest from here.
About Friday 2 November 1660
San Diego Sarah • Link
"What has brought this about, I wonder? And on dabbling with Catholicism, is Pepys just curious, or has he noticed a trend in certain parts of the new regime, and, always having his eye to the main chance, is he preparing himself (just in case)?"
Peter makes a good point. Several people -- of the stature of James Butler, Marquis of Ormonde -- had observed Charles praying in Roman Catholic churches on the continent during their exile. Although he always kept the trappings of an Anglican, and he knew the English would never accept a Catholic monarch again -- privately he received instruction and communicated with the Pope. He was careful to always try to give the Quakers and non-conformists a break, knowing that the same laws would apply to Catholics.
There must have been whispers around Whitehall.
Who knows what Sandwich told him in confidence. As a good secretary, Pepys does not divulge.
On the other hand, Pepys is curious about the teachings of different religions. Right now he's trying to understand the Church of England, since that's the denomination he's supposed to be following. Reading the Missal is a way of finding out the differences between the practices of the CofE and its Roman Catholic inspiration.
About Friday 2 November 1660
San Diego Sarah • Link
"... how the country gentlewomen did hold up their heads to be kissed by the King, not taking his hand to kiss as they should do."
Naughty ladies -- they wanted to boast that Charles II honored them, not to do the honoring. I bet there were some enraged mothers that night -- but it was worth it!
About Henry Percy (9th Earl of Northumberland)
San Diego Sarah • Link
PART 4
Some of his time was occupied in writing his 'Advice to his Son (Algernon) on his Travels,' which was printed from the manuscript at Alnwick in the 'Antiquarian Repertory,' iv. 374.
For some years his second daughter, Lucy, was his companion in the Tower. She formed a strong affection for James Hay (later Earl of Carlisle), and resolved to marry him.
Northumberland disliked Hay as a Scotsman and a favourite of King James, and declined to sanction the union. But from 1616 the Somersets were inmates in the Tower, and Northumberland was on social terms with them. Frances promoted the marriage; and Frances outwitted him. Lucy Percy became the Countess of Carlisle in 1617.
https://www.pepysdiary.com/diary/…
James Hay, now Earl of Carlisle, to overcome Northumberland's prejudice against him, made every effort to obtain his release. Finally, in 1621 King James was persuaded to celebrate his birthday by setting Northumberland and other political prisoners free.
Northumberland was reluctant to accept a favour from Carlisle. However, on 18 July, he finally left the Tower. He was advised to revive his health at Bath.
Northumberland travelled there in a coach drawn by 8 horses. The story goes that he insisted on this in order to mark his sense of superiority to the king's favorite, Buckingham, who was travelled about the country in a coach-and-6.
Carlisle was probably responsible for this demonstration.
Bath worked a speedy cure, and Northumberland retired to his house at Petworth. He took no further part in public affairs, and died there on 5 November 1632, being buried in the local church.
By his wife, Dorothy Devereaux, who died on 3 August, 1619 (and was also buried at Petworth) they were parents of Algernon Percy, the 10th Earl, Henry Percy, lord Percy of Alnwick, and 2 daughters, Dorothy (1598-1677), wife of Robert Sidney, 2nd Earl of Leicester, and Lucy Hay, Countess of Carlisle.
Compiled from
https://www.luminarium.org/encycl…
https://englishhistoryauthors.blo…
https://englishhistoryauthors.blo…