Mangin (Marguerite wife of Estienne) | Quentin 79. 50, 52, 87, 101. Mangin (Nicolas) 71, 74, 85. Mangin (Perrette) 50, 53, 87, 88, 101. Nivet (Saintin) 106. Papillon 80, 81. Pavanes, (or Pauvant) (Jaques) 19, 25, Picard (François) 40, 42, 43, 45, 47, Picquery (Pasquette widow of Guillaume) 50, 52. Piquery (or Picquery) (Jean) 39, 50, 51, 100. Piquery (Michel or Louis?) 42, 46, 48, 50, 51, 100, 105. Piquery (Pierre) 39, 50, 51, 100. Pouillot (Estienne) 107. Rhumet (Philippe) 44, 95, 110. Ricourt (Catherine daughter of Jehan) 50, 53, 117, 119. Rossignol (Marguerite) 50, 53. Rougebec, (Jehanne widow of Macé) 50, 53. Roussel (Arnaud), 71. Roussel (or Ruffi) (Gérard) 25, 35, Saillard (Guillemecte wife of Jehan) Sextetele (Antoinette) 79. Turpin (Phelippes) 50, 53. Vatable (François) 71. Vincent (Jehan), 50, 51, 52. *Families inter-married (See Mangin Pedigree Sheet): Addison, Bessonnet, Censier, Chambers, Clasquin, Corneille, Coullez, Cresswell, Crominelin, D'Abzac, De la Cloche, De Lalande, De Marsal, D'Erlon, De St. Aubin, De Vigneulle, Didelot, Dunn, Espinasse, Frazer, Goullet, Granjambe, Herff, Holmes, Hone, Hunter, Jacquier, Michellet, Mitalat, Montague, Nangreave, Neynoe, Orde, Piersené, Peltre, Rindsfous, Simpson, Tuke, Villain, Wyndham. [For De Mengin see p. 88; For Mangin of Mitry see p. 61.] 0 CORRIGENDA. PAGE 7, line 34, for necessarily read necessarily. 25, footnote, after 375, add and other authorities. Notes 20. 31, line 20, for so considered read acted on. conciergerie read consiergerie. 22, Church for 1, 61, 65, , read enumerated add [i.e. in Notes 8 to 21, inclusive]. days. add Compare the punishments mentioned above at page 76; (See Toussaints du Plessis, Tome I, pp. 329, 330). 84, line 15, for Wirtemburg read Wirtemberg. 94, second music line: In the Signature, for A flat read B flat. 125 Notes on the Register of the AND ON THE Churches of the Channel Islands, BY J. W. DE GRAVE, Fellow and Member of Council. I do not propose this evening to trace again the history of St Julien's or Domus Dei from the time of its original foundation, towards the end of the 12th century, by Gervaise Le Riche, the good citizen of Southampton, temp. late Henry II or early Richard Coeur de Lion, with its subsequent transfer to Queen's College, Oxford by Edward III (confirmed by his successors) through the instrumentality of Robert de Eglesfield, chaplain to Philippa, Edward's Queen, for this has been ably sketched in the third volume of our Proceedings by the Rev. Aston Whitlock and by Mr. Moens, and, quite recently, the former, who is both Vicar of Holyrood and Chaplain to the Hospital, has published a brief but interesting account of the Foundation. As the result of the advent of that, so far at least as England was concerned, strangely complex political and religious movement, which we style the Reformation, the reformed Liturgy must have displaced the Mass at St. Julien's during the later years of Henry the Eighth's reign, and throughout the all too short reign of Edward VI, but, with the accession of Mary Tudor to the Throne, the Mass will again have been sung in God's House, and, accordingly, the suggestion has been made that, when that cruel and gloomy bigot, Philip II of Spain landed at Southampton on the 19th July, 1554, he, probably, heard Mass at St. Julien's, the chapel dedicated to the Patron Saint of Travellers, before taking horse for Winchester where his marriage with Mary was to take place. The transfer of the Hospital to Queen's College was on the whole a fortunate incident in its history, for, as College property, the Chapel and Hospital for Travellers were, no doubt, saved the dissolution and destruction which befel most Ecclesiastical Houses at the hands of Richard Cromwell. With the accession of Elizabeth, however, and the ascendancy, once more, of Protestantism in England, it cannot be doubted that Refugees from the Netherlands, driven from their own country by the relentless persecution of Alva and his master, Philip of Spain, to be followed before long by Refugees from France on and before the outbreak of the Religious War of 1562, began to form a settlement in this town, until in 1567, the Walloon and French settlers had so far increased in numbers as to render it necessary that they should obtain permission from the Crown to trade, and, what we must hope was even more dear to them, to worship in their own tongue and after their own custom. Permission to trade appears to have been granted in 1567, although several ordinances of the town dating from Henry VII's time were directly opposed to the introduction of aliens and their trades into Southampton. This concession to trade was not unconditional however, for it was originally limited to twenty families of Strangers born in the Low Countries, with also certain restrictions as to the instructing of apprentices in their several trades. By the influence of Horne, then Bishop of Winchester, and by the help of the Mayor of Southampton, permission was given to the Refugees to worship after the Calvinistic form and in their own tongue, and, though according to the title of the Register book of admissions to the Sacrament, of Births, Marriages, &c., the Church was established by Patents of Edward VI and Elizabeth, yet there can be no doubt that the Patent of Edward VI referred to was that of 24th July, 1550, granted originally to the Refugees from the Low Countries who had, even at that early date, settled in London in considerable numbers. This Patent was naturally eagerly quoted by the Southampton Strangers as a general authority sanctioning the formation of foreign non-conforming congregations elsewhere than in London. Although the estate and buildings which formed the Hospital of St. Julien and included the Chapel assigned to the Strangers for their worship, were the property of Queen's College, yet it does not appear that the College authorities have at any time either claimed or exercised the power of appointing the ministers of the Church. It is inconceivable, looking to the fact that the Register opens formally with the list of admissions to a function so solemn and important as the Sacrament on the 21st Dec., 1567, that the Strangers had formed until then a regular congregation. The first minister of the Southampton Walloon Church was Wallerand Thévelin, who we find from the Register was a native of Freylinghen in Flanders. The Register, which is entitled "REGISTRE DES BAPTESMES MARIAGES & MORTS ET JEUSNES DE LEGLISE WALLONNE ET DES ISLES DE JERSEY, GUERNESEY, SERQ, ORIGNY, &C., ETABLIE A SOUTHAMPTON PAR PATENTE DU ROY EDOUARD SIX ET DE LA REINE ELIZABETH," is divided into five parts, viz.,1. Admissions à la Sainte Cêne. 2. Baptêmes. 3. Mariages. 4. Les Morts. 5. Les Jeusnes. The first celebration of the Sacrament, at which eighty-two persons were present, is recorded as having taken place on 21st Dec., 1567. Of the eighty-two communicants, six are styled Anglois, and of these six, no less than four bear Channel Island names. I shall refer to this later. Admissions à la Sainte Céne are recorded in the years from 1567 to 1602, from 1604 to 1632, one in 1661 and three in 1665, when they cease to be recorded. There is therefore a long lacune from 1632 to 1665, partly to be accounted for by the comparative peace and quiet enjoyed by the Protestants of France subsequent to the fall of La Rochelle, under the rule of Richelieu and Mazarin successively, who, although they did not love the Protestants, yet valued them as the source of very much of the wealth and tax-paying power of France. In 1635 the congregation of the Southampton Church was reduced to fifteen families, six only having been alien born. I do not suppose that the names recorded on each occasion, certainly after the first, represent the names of all the persons partaking of the Sacrament, but only those who were so admitted for the first time. This supposition is confirmed by the words nulz nouveaux adioins, recorded under the date 1st Dec., 1583. In 1572, after the date of the St. Bartholomew, that is from August to December 1572, there were but thirteen new admissions, but in 1573 there were one-hundred-and-fifty-two. On the occasion of the celebration on the 2nd August, 1584, the Register records the fact that a ceste cêne tous les communians estoient 186, although this number included only five new admissions, of which three were from Guernsey. The troubles threatening the Huguenots of La Rochelle and L'Isle de Rhé in 1628 and 1629 caused a considerable immigration into Southampton from the latter 1It is probable that this title was given to the Book many years after it came into use. place, for on 6th Jan., 1628-9 no less than forty-one Refugees from L'Isle de Rhé were admitted to the Communion, two more in 1629 and two in 1631. As may be supposed, admission to the Sacrament was a solemn and important matter, and, accordingly we find cases recorded in which La Sainte Céne was defendue1 to certain mal-doers. Some of the reasons for this are not without their ludicrous side; for instance on 2 Janvier, 1568-9 we find cene defendue à robert Cousin po ne point recognoistre dauoir trompé Cornille Poingdextre luy aiant vendu ung cheval qui ne voyait guerre et ne lauoir pas advertys.2 To another member of the congregation la cene est defendue, sad to relate, pour auoir battu et nauré sa femme. Personal peculiarities are not left unnoticed, for we find recorded the admission of two3 members of the Church as each n'aiant qu'un oiel, and of another on 31 Mars, 1583 as aians (sic) 2 jambes de bois. Not only, as I have already said, was admission to the Sacrament a solemn matter, but it became, for their own security, increasingly important to the community to scrutinize closely those strangers who applied for admission, and accordingly, we find it recorded, on the occasion of the Communion of 5 July, 1573, that by the authority of the magistrates of the town, testimony was to be given as to each applicant. The note is worth giving in full.-Les Recus a la cene qui se fit le 5e jo de Juillet 1573, auec les témoings quilz ont produicts por ferre paroir quilz estoient de la religion auparavant estre sortis de la france, de poeur de quelque faux frere quj vindroit por espier sous ombre de la Religion. Ceste ordre fut pour lors tenu suiuant le Comandem't des magistrats de la ville. From this date, in numerous instances, either the names of témoins as sponsors for respectability, or a reference to témoignage as having been produced is given. Sometimes the value of the témoignage is more or less qualified, for on 7 Juin, 1629, five admissions, all women, are recorded, these being referred to as venues des Isles de Jersee et de Guernesce auec passable tésmoignage de leurs mœurs, and on the same date three more as aussi venuës des sus dites Isles auec fort bon tésmoignage. Again on 3 Juillet 1575, Matieu Molart demeurant a gernesé vint a la cene, sans 1 1568, Le Dimanche jour de Pâques; 1568-9, 2 Janvier; 1569, 3 Juillet; 1569, 2 Octre.; 1569-70, 1 Janvier; 1570, 2 Avril; 1570, 1 Octre. This incident appears to refer to an early example of that singular moral obliquity which seems more or less to attach to persons engaged in horsedealing. 31580, 2 Octre. |