Abstract. An 11th
century story of St Alban being martyred caused 1000 residents of St Albans to
become Christians. Pagans upset at this mass conversion killed the Christians. Matthew
Paris, a monk at St Albans Abbey, placed the site of the massacre at Lichfield
and the legend was much repeated. Robert Plot, 1640-96, claimed the place gave
rise to the name of Lichefeld meaning the field of dead bodies. Samuel Johnson
thought Lic referred to a corpse. There is today an area called Christian
Fields (SK1146 1124). This grim origin myth reflects a past understanding of
Lichfield contrary to an early cathedral, saint and sacred site.
There is an enduring and
disturbing origin myth which is said to explain how Lichfield began.
Furthermore, it has been repeatedly reimagined over at least eight centuries. Strangely,
the foundation story does not even start in Lichfield, but begins in St Albans,
Roman Verulamium, and involved St Alban and his priest-friend St Amphibalus. It
also is said to have occurred in the third or fourth century, well before the
existence of Lichfield. In short, Alban protects his priest friend Amphibalus from
Roman persecution of Christians and is subsequently beheaded. Miracles happen
at the time of the execution.[1]
The story has been reviewed.[2]
A mid-11th century
manuscript entitled Tale of God’s saints
who first rested in England listed 89 saints at 56 locations and Albanus at
Wætlingeceastre (St Albans) is the
first mentioned; he became the protomartyr. The order was Alban, Columba
(Iona), Cuthbert (Durham), Oswald (Bamburgh, Durham, Gloucester), John
(Beverley), Ecgberht and Wilfrid (Ripon), Chad, Cedd and Ceatta (Lichfield). In
1982 to 1984, an excavation in the cloister of St Albans Abbey revealed 20
graves and two coins dated to the mid-4th century. The archaeologist
surmised it could have been the cemetery for the grave of Alban since it fitted
the description of where he was martyred. Several historians in recent years
have questioned the existence of Alban, also his dates, his place of execution
and even the reason for such a cult.
King Offa of Mercia and his Archbishop Hygeberht visited the shrine at St Albans in 793, which, according to the monks had been neglected. Offa paid for a new shrine (later lost to Viking plundering) and dedicated church, and gave an endowment to the monastery. Offa was re-founding Britain’s primary martyr and beginning an association between St Albans and Lichfield.
King Offa cherishing St Albans. In
catalogue of the benefactors of St Albans Abbey. BL Cotton Nero. Wikimedia
Commons, Public Domain.
Drawing of 1688 seal
In the 16th century the legend was again reimagined and restored by the townsfolk. The restoration of the myth began when Lichfield was granted its Royal Charter and to mark the occasion a new seal was made in 1549. Previous Guild seals had depicted Mary and child and another showed Chad. The new seal depicted three dismembered males on a green background with two trees depicted. The seal was replaced in 1688 with a similar scene, but now in black and white, and it is still used by Lichfield City Council.Heraldic escutcheon, 1679, depicting ‘diverse martyrs in several manners massacred’.
Emblem used on a 1720 map, with Borrowcop Hill, cathedral and bodies.
Plaque on the side of the railway bridge over Upper St. John Street, showing three victims (more like soldiers). Upton (2012) said the depiction appeared as part of the livery for the South Staffordshire Railway Company in the 1840s.
Portrait of Robert Plot in British Museum. Wikimedia Commons, Public Domain.
This version was repeated by later antiquarians including: Thomas Cox,1738, John Jackson, 1805, John C, Woodhouse, 1811, T.G. Lomax, 1819, and John B. Stone, 1870. Dr Samuel Johnson believed Lic in Lichfield referred to a corpse and his definition of Lichfield was a city in Staffordshire, so named from martyred Christians. It is still referred to occasionally as if history. There have been other narratives. In 1570, Prebendary Whitlock wrote St Michaels held slain Christians, but this was from the result of heathen Saxons taking over the Christian Celtic homelands. Dean Savage, 1914, doubted the Roman persecution, and preferred instead the notion of Lichfield and St Michaels being the Saxon Valhalla of Mercia, the tribal burial-ground away from their centre at Repton. There is a tradition the site is where the church of St Chad lies. On John Speed’s Map c1610, there is a sketch resembling the City Seal, showing slain bodies and placed somewhere near the area now called Christian Fields (SK1146 1124).
Martyrs Wall in Beacon Park. A reconstructed sculpture originally on
the front of the Guildhall in 1740s. It is said to show 3 dismembered kings who
led the Christians into battle against the Romans. A lion, the cathedral and
Borrowcop Hill, where the kings were supposedly buried, are depicted. Yet
another twist to the story and can only be a source of confusion.
Unsurprisingly it is in a very quiet corner of the park. The inclusion of the
cathedral must have caused dismay.
[1]
Traditionally, Alban’s death was supposed to
have occurred in 305, though Bede placed it in the reign of Diocletian (286 –
303).
[2]
D. Johnson ‘Lichfield and St Amphibalus: The story of a legend. South Staffordshire
Archaeological and Historical Society for 1986–7. (1988), 28, 1–13.
[3]
Leland left notes which were published later under the heading of Itinerary.
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