Werburgh

'''The establishment of the cult of Werburgh at Chester was a key element in the development of the city towards the end of the Dark Ages. She never visited Chester and her relics and cult only arrived in the city long after her death.'''



An Anglo-Saxon princess who became the patron saint of the city of Chester. Werburgh was born at Stone (now in Staffordshire), and was the daughter of King Wulfhere of Mercia (himself the Christian son of the pagan King Penda of Mercia) and his wife St Ermenilda, herself daughter of the King of Kent. She obtained her father's consent to enter the Abbey of Ely, which had been founded by her great aunt Etheldreda (or Audrey), the first Abbess of Ely and former queen of Northumbria, whose fame was widespread. Werburgh was trained at home (traditionally by St. Chad, afterwards Bishop of Lichfield), and by her mother; and in the cloister by her aunt and grandmother. Werburgh was a nun for most of her life. The shrine of St Werburgh remained at Hanbury until the threat from Danish Viking raids in the late 9th century prompted their relocation to within the walled city of Chester. A shrine to St Werburgh was established at the Church of St Peter and St Paul (the site is now occupied by Chester Cathedral). In 975, the Church of St Peter and St Paul was re-dedicated to St Werburgh and the Northumbrian saint Oswald. A monastery in the names of these two saints was attached to the church in the 11th century.

Some of the supposed history of Werburgh seems obviously false, even Chambers in his "Book of Days" is suspicious, especially as regards some of the stories which became associated with her father and brothers. Parts of her story do seem to be backed-up by other evidence - such as the fact that one brother became king after her uncle had stood in as ruler during his youth for some years. Both the uncle and the brother appear to have eventually become monks. Other parts are less believable, including the supposed murder of other brothers by her father. She probably was a very well-connected "royal saint" at a time when royalty who favoured the church found many of their deceased achieving sainthood. There is no definite evidence of the existence of a church of canons dedicated to St. Werburgh at Chester before 958. In that year Edgar the Pacific, then king of the Mercians, granted to "the familia of St. Werburgh" 17 hides of land in Hoseley (Flints.), Cheveley, Huntington, Upton, Aston, and Barrow.

The problem with the actual re-location of Werburgh to Chester is that while it is mentioned by Bradshaw, it is not mentioned in either the brief biography written by Florence of Worcester (died 1118) nor by Goscelin, Werburgh's hagiographer (who was alive in 1106). This was not Werbergh's first post-mortem journey. She died at Trentham (3 February, 699 or 700) and, according to some, was originally buried there. Existence of this nunnery is disputed and a connection with Saint Werburgh is also disputed.

Despite these uncertainties, the cult of St Werburga was sufficiently strong for churches to be founded in her name elsewhere, not least in Dublin where the original St Werburgh’s was established close to Dublin Castle around 1178 (Jonathan Swift was baptised there in 1667).

Weburgh's Times


The extreme and varying fortunes of the main kingdoms in seventh-century England illustrate the instability and fragility of political authority during this period. The acknowledged overlord of southern England at the beginning of the seventh-century was Æthelberht, ruler of the rich kingdom of Kent, who introduced Christianity to his people. Werburgh lived through most of the second half of the seventh century, and in her time Christianity became reasonably well established amongst the Anglo-Saxons.

On the 15th November 655 AD at the Battle of the Winwaed, Penda of Mercia died. According to Bede, the battle marked the effective demise of Anglo-Saxon paganism. Penda's success in dominating England came from a series of military victories, most significantly over the previously dominant Northumbrians (see: Battle of Chester for more on the lead-up to this). In alliance with Cadwallon ap Cadfan of Gwynedd he had defeated and killed Edwin of Northumbria at Hatfield Chase in 633, and subsequently he defeated and killed Oswald of Northumbria at the Battle of Maserfield in 642.

Although the Battle of the Winwaed is said to be the most important between the early northern and southern divisions of the Anglo-Saxons in Britain, few details are available. The two armies met near a river named the "Winwæd", but this river has never been identified. The battle had a substantial effect on the relative positions of Northumbria and Mercia. Mercia's position of dominance, established after the battle of Maserfield, was destroyed, and Northumbrian dominance was restored; Mercia itself was divided, with the northern part being taken by Oswiu outright and the southern part going to Penda's Christian son Peada, who had married into the Bernician royal line. The victor Oswiu had been converted to christianity while in Irish exile but helped resolve some of the differences between the Celtic and Roman traditions. In 664 a conference was held at Whitby Abbey (known as the Whitby Synod) to decide the matter; Saint Wilfrid was an advocate for the Roman rites and Bishop Colmán for the Irish rites. Wilfrid's argument won the day and Colmán and his party returned to Ireland in their bitter disappointment. The Roman rites were adopted by the English church, although they were not universally accepted by the Irish Church until Henry II of England invaded Ireland in the 12th century and imposed the Roman rites by force.

Family Origins
Werbergh (Werburga) Patroness of Chester, Abbess of Weedon, Trentham, Hanbury, Minster in Sheppy, and Ely, was born in Staffordshire early in the seventh century and died in 699. Her mother was Eormenhild, daughter of Ærconberht, King of Kent, and his wife Sexburga. Her father was Wulfhere, son of the lifelong pagan Penda and eventually to be king of Mercia. He was the first Christian king of all of Mercia, though it is not known for certain when or how he converted from Anglo-Saxon paganism. It is possible that he converted upon his marriage. His accession marked the end of Oswiu of Northumbria's overlordship of southern England, and Wulfhere extended his influence over much of that region. His campaigns against the West Saxons led to Mercian control of much of the Thames valley. He conquered the Isle of Wight and the Meon valley and gave them to King Æthelwealh of the South Saxons. He also had influence in Surrey, Essex, and Kent. He married Eormenhild, the daughter of King Eorcenberht of Kent. No issue from this marriage are recorded in the earliest sources. Later sources record five possible children: Coenred, Berhtwald, Werburgh, Wulfad and Ruffin. Wulfhere brought bishop Wilfrid (c. 633 – 709 or 710), to Mercia. It is not clear where Wilfrid was bishop of. It is posssible that Chad and Wilfrid were rivals at first for the see at York and then for the see at Lichfield.



Chambers writes:


 * Wereburge was one of the earlier and more celebrated of the Anglo-Saxon saints, and was not only contemporary with the beginning of Christianity in Mercia, but was closely mixed up with the first movement for the establishment of nunneries in England. Her father, Wulfhere, king of the Mercians, though nominally a Christian, was not a zealous professor, but, under the influence of his queen, all his children were earnest and devout believers. These children were three princes, — Wulfhad, Rufinus, and Keured, — and one daughter, Wereburge. The princess displayed an extraordinary sanctity from her earliest years, and, though her great beauty drew round her many suitors, she declared her resolution to live a virgin consecrated to Christ. Among those who thus sought her in marriage was the son of the king of the West Saxons; but she incurred greater danger from a noble named Werbode, a favourite in her father's court, who was influenced, probably, by ambition as much as by love. At this time there are said to have been already five bishops' sees in Mereia, — Chester, Lichfield, Worcester, Lincoln, and Dorchester; and to that of Lichfield, which was nearest to the favourite residence of King Wulfhere, near Stone, in Staffordshire, St. Chad (Ceadda) had recently been appointed. It appears that Chad had an oratory in the solitude of the forest, where he spent much of his time; and that Wulfhere's two sons Wulfhad and Rufinus, while following their favourite diversion, discovered him there. The legend, which is not quite consistent, represents them as having been pagans down to that time, and as being converted by Chad's conversation.

Legend says that Wulfhere wished to marry his daughter, Werburgh, to Werbode, (a "perverse heathen" according to Chamber's Book of Days). However, Werburga's brothers, Wulfad and Rufinus, objected to the union. Unable to defeat their opposition, Werbode poisoned the King's mind against his sons and obtained his authority to have them arrested for treason. Wulfhere too hastily accepted the fabricated evidence and the guiltless young men were condemned to death. On discovery of the plot, Werburgh decided to become a nun and "Werbode was poisoned by an evil spirit, and died raving mad". This story is unlikely to be true, as the only recorded sons of Wulfhere were Coenred (who was young at the time) and possibly a Berhtwald (who would have been even younger). Werbode, together with Werburgh's two deceased brothers seem like almost unnecessary characters and there is little evidence that any of the three actually existed. Wulfhere was king for about 17 years and according to Bede was relatively young when he became king (658). Wulfhere's relationship with Bishop Wilfrid is recorded in Stephen of Ripon's Life of Wilfrid. During the years 667–69, while Wilfrid was at Ripon, Wulfhere frequently invited him to come to Mercia when there was need of the services of a bishop. This would be the very time of his supposed apostacy.

Hemingway, in his "Panorama of the City of Chester", tells an even more unlikely tale (for which their seems to be no historical basis at all):


 * "The abbey which gave birth to this see, is of such antiquity as to have been a nunnery more than eleven hundred years ago, founded by Walpherus King of the Mercians for his daughter St Werburgh; who the good wives of the present day will wonder to hear took the veil after living three years with her husband Cedredus in a state of vestal purity!!! Whether this chaste lady's immaculacy was more ascribable to her constiutional coldness or spiritual heat historians have not been kind enough to inform us; nor even have they vouchsafed to say, what sort of a man her husband was!!"

The traditional tale is that despite her beauty and attractions as a royal princess, she rejected all suitors and entered the Abbey of Ely, founded by her great aunt Æðelþryð (who was then abbess and later became St Æðelþryð). Werburgh's grandmother (later St Sexburga) succeeded Æðelþryð as abbess, and Werbergh's own mother (later St Eormenhild) was to enter the convent after Wulfhere's death in 675, and eventually become abbess. Great-aunts of Werburgh include St Æthelburg of Faremoutier and St Saethryth among other saints. Aunts included saintly sisters St Cyneburh and St Cyneswith. There was purportedly even an infant grandson of Penda named Rumwold who lived a saintly three-day life of fervent preaching. Not to be outdone by the Mercians, Oswald of Northumbria quickly became a saint as well - Oswald and Werbergh would finally be reunited in a very strange manner.

So many "princess" saints raises the suspicion that the rival Celtic and Roman Churches were attempting to curry favour with the ruling classes. Indeed, at this time King Oswiu of Northumbria had the problem that he (Celtic) and his queen - St Eanflæd (Roman) - celebrated Easter weeks apart. Finally, at the Synod of Whitby in 664, King Oswiu of Northumbria ruled that his kingdom would calculate Easter and observe the monastic tonsure according to the customs of Rome, rather than the customs practised by the Celtic Church. Prior to 1234, local bishops could canonise whoever they wanted (whether they were dead or not) and is not beyond reason that the profusion of saints can in part be explained by attempts by the Church to gain influence with the local rulers.

Coenred (or Cenred, Coinred, Kenred) the son of Wulfhere (and hence the brother of Werbergh), was probably too young to succeed to the Mercian throne when Wulfhere died in 675, and so his uncle Æthelred ruled until around 704, when he abdicated (and became a monk). Æthelred has been descibed as overly pious but he did decisively defeat the Northumbrian Ecgfrith (his brother in law) at the Battle of the Trent in 679. Æthelred provides a clear connection between Werburgh and Chester as he was, at least in legend, the founder of St Johns.

There are no contemporary records of Werbergh's activities - the earliest account of her life was written by Goscelin, a Flemish monk, towards the end of the 10th century. During his reign Æthelred invited Werburgh to return home, assume control of all the Mercian convents and "bring them to a higher level of discipline". Werburgh spent the rest of her life reforming these Mercian establishments and founding new religious houses including those at Trentham, Hanbury and Weedon.

Shrine


For the controversey about the shrine at the start of the Civil War see: Bruen.

The original design of the shrine is unknown. The shrine, which is made of a similar red sandstone as the Cathedral has undergone at least two physical transformations in its long history. It was enlarged around 1340, apparently because of its popularity as a place of pilgrimage and reported miracles. The shrine was smashed in 1538 by Henrician reformers, perhaps in consequence of Bishop Lee's visitation of 1536. In the 1620s, when it was described as a 'fair stone in the middle of the church', it served as the burial place for Bishop Downham, and in 1635 the base and part of the upper section were adapted to make a throne for the bishop. The shrine was restored in 1888 by Arthur Blomfield. The restoration returned earlier pieces of the shrine which had been used for the podium and canopy of the bishop's throne (in the quire) and in the west end of the nave.

The lower part of the present shrine contains a series of six niches. In pre-Reformation times, prayers were spoken by pilgrims while the petitioner knelt at the shrine with their head in a recess. The cavity served both as amplifier and filter, thus giving the petitioner’s voice dramatic and emotional emphasis: only modest vocal effort is required to produce a strong voice. Acoustical experiments have demonstrated that the shape of each recess is such that – with their head in shrine recess - the petitioner’s own speech is greatly enhanced over the entire range of human hearing, and there is also some "mysterious sounding reverberant halo" imparted to petitioner’s voice. It has been suggested that this resonant acoustical effect of the recesses is intentional.

The upper part of the shrine is decorated with statues of the royal houses of Mercia, Kent and others associated with St Werbergh. The statues each carry a scroll which should bear their names although many of these cannot be read. The earliest of the figures that remain is that of Creoda - whose existence is now disputed by some, but has been said to have been the first king of the Anglo-Saxon kingdom of Mercia, ruling toward the end of the 6th century. He was almost certainly a pagan. Bede wrote that Penda, the second figure as listed below, tolerated the preaching of Christianity in Mercia itself, despite his own beliefs. The most recent ruler among the figures that survive is Burgred who became king of Mercia in 852. In 865, the "Great Heathen Army" arrived, and, ollowing its successful campaigns against East Anglia and Northumbria it advanced through Mercia, arriving in Nottingham in 867. Burgred then appealed to his step-brothers King Ethelred of Wessex and Alfred for assistance against them. The armies of Wessex and Mercia did no serious fighting as Burgred paid the Vikings off. In 874 the march of the Vikings from Lindsey to Repton drove Burgred from his kingdom after they sacked Tamworth, the Mercian capital. He died in Rome about 874.

It is difficult to say when the shrine was constructed. The legend as preserved in the writings of two monks of Chester: Ranulph Higden's Polychronicon, of the mid 14th century and Henry Bradshaw's life of St. Werburgh, of the early 16th. have the body of St. Werburgh, daughter of Wulfhere, king of Mercia (657-74), carried to Chester in 874 from its resting place at Hanbury in Staffordshire by nuns fleeing from the Danes; the shrine was received into the mother church of Chester, dedicated to St. Peter and St. Paul and founded 'soon after Lucius and afore Kynge Arthure'. The saint's remains, which were at Chester before the end of the 10th century, may have been acquired with Hanbury and its church, which belonged to St. Werburgh of Chester in 1066 but had been lost to Henry de Ferrers by 1086. Of the possible founders Æthelflaed, who, with her husband Ethelred, "restored" the city in 907, is the most likely, although there is no definite evidence of the existence of a church of canons dedicated to St. Werburgh at Chester before 958: in that year Edgar the Pacific, granted to the familia of St. Werburgh 17 hides of land in Hoseley (Flintshire). From stylistic considerations some have suggested that St. Werburgh's shrine were probably "completed" in the time of Abbot Thomas Birchills (1291-1323).

Several of the figures on the shrine are associated with Kent (there is a village in Kent named Hoo St Werburgh - so called from the dedication of the church). The "Kentish Royal Legend" is a diverse group of Medieval texts which describe a wide circle of members of the royal family of Kent from the 7th to 8th centuries AD (after which time Kent was directly ruled from Mercia for a while). Key elements include the descendents of Æthelberht of Kent over the next four generations; the establishment of various monasteries (most notably Minster-in-Thanet) and the lives of a number of Anglo-Saxon saints (including Werburgh) and the subsequent travels of their relics. Although it is described as a legend, and contains a number of implausible episodes, it is placed in a well attested historical context. What appesrs to be happening with the shrine is that the information in the "Kentish Royal Legend" is being combined with that of Mercian history and its list of rulers.

During the Middle Ages, the badge of a basket of geese was adopted as proof of having made a pilgrimage to the Shrine of St Werburgh. Perhaps as well as sticking their heads in the alcoves the pilgrims could also hear an exposition of the history of the Mercians. However that may have had to be sanitised - in the early years of Coenwulf's reign he had to deal with a revolt in Kent, which had been under Offa's control. Eadberht Præn returned from exile in Francia to claim the Kentish throne, and Coenwulf was forced to wait for papal support before he could intervene. When Pope Leo agreed to anathematize Eadberht, Coenwulf invaded and retook the kingdom; according to one version Eadberht was taken prisoner, was blinded, and had his hands cut off (but Roger of Wendover states that he was set free by Coenwulf at some point as an act of clemency).

The figures


The figures, starting at the south-west corner and going clockwise, can somewhat tentatively be identified as follows:


 * 1 Rex Crieda - Creoda son of Cynewald, grandson of Cnebba, great-grandson of Icel; a fourth-generation descendant of the first Angles in England, sources record him as having been the first ruler (584 - 593) of the Kingdom of Mercia.

(POSSIBLY TWO FIGURES MISSING?)
 * 2 Rex Penda - Penda - St Werbergh's grandfather and a pagan king of Mercia. He died in 655. The Anglo-Saxon Chronicle gives his descent back to Woden as follows: "Penda was Pybba's offspring, Pybba was Cryda's offspring, Cryda Cynewald's offspring, Cynewald Cnebba's offspring, Cnebba Icel's offspring, Icel Eomer's offspring, Eomer Angeltheow's offspring, Angeltheow Offa's offspring, Offa Wermund's offspring, Wermund Wihtlaeg's offspring, Wihtlaeg Woden's offspring"
 * 3 Rex Wolpherus - Wulfhere - St. Werbergh's father. King of Mercia from the end of the 650s until 675. He was the first Christian king of all of Mercia, although nothing is known of his conversion.
 * 4 Rex Ceolredus - Ceolred of Mercia husband of the other St. Werburga (of Mercia) and King of Mercia. Ceolred had none of the Christian piety of his predecessors: his life was riotous and dissolute and he lost the respect and affection of his subjects. Said to have provided the original shrine for the bones of his cousin, St. Werburga of Chester. In AD 716, he was seized with madness and excruciating pains as he sat at a feast; he died shortly afterwards, blaspheming Christ and also the heathen gods. He may have been poisoned.
 * FIGURE MISSING
 * 5 --- (unidentified)
 * 6 Rex Offa - Offa of Offa's Dyke, king of Mercia from 757 until his death in July 796.
 * 7 Rex Egfertus - possibly Ecgfrith son of Offa who ruled for 141 days in the year 796.
 * 8 --- (unidentified)
 * 9 St. Kenelmus - Cynehelm an Anglo-Saxon saint, venerated throughout medieval England, and mentioned in the Canterbury Tales (the Nun's Priest's Tale. He was the son of Coenwulf (King of Mercia from December 796 to 821) and is believed to have died around 811.
 * 10 St. Milburga - possibly Milburga of Wenlock (d.715) a daughter of Merewalh, King of the Mercian sub-kingdom of Magonsaete, and Saint Ermenburga. Saint Mildrith and Saint Mildgytha were sisters to Milburga. She is reputed to have had a mysterious power over birds.
 * 11 Rex Beorna - possibly Beornred briefly King of Mercia in 757, following the murder of Æthelbald. However, he was defeated by Offa and fled.
 * 12 Rex Colwlphus - is mentioned in one chronicle as being the successor of Cenelm. However this could also be Ceolwulf I of Mercia.
 * 13 --- (unidentified)
 * 14 St --lda - possibly Werburgh's mother Saint Eormenhild, daughter of Ercombert, King of Kent, and his wife Saint Sexburga.
 * 15 -us (unidentified)
 * 16 Rex --dus - possibly Æthelred I of Mercia - Werbergh's uncle. In 704, Æthelred abdicated to become a monk and abbot at Bardney, leaving the kingship to his nephew Coenred (like Coenred he carries a staff).
 * 17 St ---rga - possibly Saint Saint Ermenburga, wife of Merewalh and mother of Mildred. She was the daughter of King Æthelberht of Kent.
 * 18 -us - possibly Cœnred - brother of St. Werburgh. In 709 Coenred abdicated and went on pilgrimage to Rome, where he later died. The figure carries a staff, suggesting his journey and/or entry into a monastery.
 * 19 --- (unidentified)
 * 20 Baldredus - possibly Baldred of Kent: king of Kent, until 825, when he was expelled by Æthelwulf, son of King Egbert of Wessex.
 * 21 Merwaldus - Merewalh a sub-king of the Wreocensæte. The name Merewalh signifies "Famous Foreigner" or "Celebrated Welshman". He converted to Christianity in about 660, founding Leominster Priory. He is believed to be Werbergh's uncle.
 * 22 Rex Wiglaff - Wiglaf of Mercia: king of Mercia from 827 to 829 and again from 830 until his death.
 * 23 Rex Bertwulph - Beorhtwulf: King of the Mercians from 839 or 840 to 852.
 * 24 Rex Burghredus - Burgred king of Mercia (852 - 874). In 868 he appealed to Ethelred of Wessex and his brother, Alfred the Great, for assistance against the Danes. In 874 the Danes drove Burgred from his kingdom. Burgred retired to Rome and died there. He was buried, according to the Anglo-Saxon Chronicle, "in the church of Sancta Maria, in the school of the English nation" in Rome.
 * 25 --- (unidentified)
 * 26 St - believed to be Æðelþryð. The common version of her name was St. Awdrey, which is the origin of the word tawdry. Her admirers bought modestly concealing lace goods at an annual fair held in her name in Ely. As years passed, this lacework came to be seen as old-fashioned or cheap and poor quality goods.
 * 27 -- (unidentified)
 * 28 -- (unidentified)
 * 29 Rex Ethelbertus - possibly Æthelberht of Kent (c. 560 – 24 February 616) king of Kent from about 580 or 590 until his death. Bede lists Aethelberht as the third king to hold imperium over other Anglo-Saxon kingdoms. He was the first English king to convert to Christianity.
 * 30 St Mildreda - Mildrith - (floruit 694–716) daughter of King Merewalh and Ermenburga.

It has been suggested that the figures originally numbered 40.

The rulers
The rulers of Mercia in the correct order are given below with the statues numbered accordingly. There is a rough sequence but many of the figures are not in the "correct" order.




 * (2) Penda c.626-655 (killed in battle)


 * Eowa c.635-642 (killed in battle)
 * Peada c.653-656 (murdered)
 * (3) Wulfhere 658-675
 * (16) Æthelred I 675-704 (retired to monastery)
 * (18) Cœnred 704-709 (retired to monastery)
 * (4) Ceolred 709-716 (poisoned - or went mad)
 * Ceolwald 716 (may not have existed)
 * Æthelbald 716-757 (murdered)
 * (11) Beornred 757 (possibly burnt to death in 769 in Northumbria)
 * (6) Offa 757-796
 * (7) Ecgfrith July-December 796 (died "suddenly")
 * (12) Cœnwulf 796-821 (died at Basingwerk near Holywell)
 * (9) Cynehelm c.798-812 (murdered)
 * Ceolwulf I 821-823 (deposed by Beornwulf)
 * Beornwulf 823-826 (killed in battle)
 * Ludeca 826-827 (killed in battle)
 * (22) Wiglaf (1st reign) 827-829 (deposed)
 * (Ecgberht of Wessex 829-830)
 * (22) Wiglaf (2nd reign) 830-839
 * Wigmund c.839-c.840
 * Wigstan 840 (murdered)
 * Ælfflæd (Queen) 840
 * (23) Beorhtwulf 840-852
 * (24) Burgred 852-874 (fled to Rome)

Bradshaw
The "Life of St Werburge" written by the monk Henry Bradshaw c.1513 is an ambitious verse hagiography of Chester’s patron saint, interwoven with a history of the city and its Benedictine abbey of St Werburgh’s. The work is divided into two Books, each with its own Prologue, and the extant text in the printed edition by Richard Pynson (1521) also includes additional verses by other authors at the beginning and the end, in honour of Bradshaw and Werburgh. The full text is available in an 1887 Early English Text Society edition by Carl Horstmann.

Henry Bradshaw
Little is known about the life and literary career of Henry Bradshaw. He was a monk at St Werburgh’s, Chester, and the seventeenth-century antiquarian Anthony Wood also reports that he was sent, in later life, to study at Gloucester College, Oxford. Bradshaw wrote a Latin treatise De antiquitate et magnificentia Urbis Cestricie, which is lost, and a life of the patron saint of his monastery in English seven-lined stanza. This work was completed in the year of its author's death, 1513, mentioned in "A balade to the auctour" printed at the close of the work. A second ballad describes him as "Harry Braddeshaa, of Chestre abbey monke."

Carl Horstmann describes Henry Bradshaw as:


 * "a man of a childlike, sweet temper, simple, pious, without affectation, warm-hearted, modest, sincere, a friend of the people".

Bradshaw's Abbey
Relations between the Abbey in Chester and the people of the city were not always harmonious. The abbey of St. Werburgh, continued until the Dissolution to enjoy an income ranking among the top twenty or so English Benedictine monasteries, but a significant part of the burden fell upon the people of Chester. There were long periods when no-one was commemorated or buried at that Abbey, and at least two fraternities flourished which said masses for the dead. These included the Fraternities of St George (at St Peter) and St Anne (at St Johns). It appears that St John had far better relations with the citizens than the Abbey.

Unloved by the citizens, the abbey became a focus for disorder. In 1394, for example, there was an affray involving Baldwin Radington, controller of the royal household, and in the 15th century monks and servants of the abbey were involved in brawls on several occasions. Abbot Richard Oldham (1455-85) had a particularly turbulent career: imprisoned in the castle in 1461, he was bound over in 1478 to keep the peace towards the mayor, John Southworth, and again, with a large group of the city's tradesmen, in 1480. In the late 15th century there was a revival in the fortunes and discipline of the monastery under Abbots Simon Ripley (1485-93) and John Birkenshaw (1493- 1524). The abbey church was completed and St. Oswald's was rebuilt. Leading citizens, including the former mayors John Southworth and Ralph Davenport (d. 1506), once again chose to be buried there, and by c. 1530 there was a school for local boys. Even so, the abbey continued to be worsted in its conflicts with the citizens. The most telling evidence of its weakness was the curtailment of the abbot's jurisdiction over the Michaelmas fair in 1485.

Related Pages

 * Cathedral:
 * Chester in 900:
 * Amphitheatre:
 * Vikings:
 * Æthelflæd: daughter of Alfred the Great;
 * Plegmund: Alfred's archbishop;
 * Hilbre Island:
 * Chamber's Book of days:
 * Historiography: why history is not always "truth"

Online

 * Werburgh on Wikipedia;
 * Henry Bradshaw on Wikipedia;
 * Henry Bradshaw, Life of St Werburge;
 * Werburgh in Dublin: an impressive building;