The Story of an Ancient Parish Part 1

The Story of an Ancient Parish.

by H. R. Coulthard.

PREFACE.

The facts and thoughts which comprise this little book were many of them, in the first instance, arranged for use in sermons on the Sundays preceding our local Feast Day, as some attempt to interest Paris.h.i.+oners in the story of our Church and parish.

I have to acknowledge with grat.i.tude much information given me most ungrudgingly, from his great store of antiquarian learning, by the Reverend T. Taylor, Vicar of St. Just; likewise my thanks are due to Mr.

H. Jenner for kindly help and information upon the etymology of local place names. I must also acknowledge the free use I have made of facts bearing upon the history of Breage and Germoe taken from Mr.

Baring-Gould's "Historic Characters and Events in Cornwall," and at the same time I have to express my thanks to the Reverend H. J. Warner, Vicar of Yealmpton, the Reverend H. G. Burden, Vicar of Leominster, and Mr. A. E. Spender for valuable information and a.s.sistance. I have been greatly helped in my examination of the Parish Registers by the excellent transcription of large parts of them made by Mrs. Jocelyn Barnes. Finally I have to thank a great number of kind friends at Breage, who have imparted to me the fast fading traditions of other times, to whom I venture to dedicate this brief record of days that are no more.

_Breage, All Saints' Day, 1912._

THE CELTIC PERIOD.

CHAPTER I.

At the dawn of history, Cornwall, as in fact England generally, was inhabited by a race of small, dark people, who, for the want of a better name, have come to be called Ivernians. The blood of this ancient dark race chiefly survives to-day in South Wales and Cornwall, especially in our own western Cornwall along the coast line. In Breage, there are continually to be met with faces and forms which suggest this small dark race, and which show to what a large extent the ancient Ivernian blood still survives in our midst.

The Ivernians must have been widely spread over Cornwall, judging by the numerous chippings from the manufacture of their flint implements scattered all over the County, which still may be collected in large quant.i.ties. In spite of the continuous mining operations carried on all over the Parish of Breage for endless generations, and the many ploughings of the land which must have taken place in periods when the growth of grain was profitable, these flint chippings can still be gathered in many places in the parish, especially on the bare patches of land where the gorse has been burnt, before the gra.s.s begins to spring.

In the earlier stages of their history the Ivernians used sharpened fragments of flint rudely fas.h.i.+oned to the purpose, as knives, axes and sc.r.a.pers. In fact, for a long period of their history they were a people living in and under the conditions of the Stone Age.

Long before the time of written records another race, called Celts, found their way to Cornwall. This race was divided into two distinct branches, the Goidels and the Brythons. The Goidels were much inferior in culture to the Brythons; they were the first to enter Britain, and upon the arrival of the Brythons they were slaughtered and driven before them to the remote fastnesses of the West and North, just as in a later age the Brythons themselves were driven before the Saxons. Under the circ.u.mstances it might have been reasonable to conclude that the people of Cornwall, in so far as they were not Ivernians, were mainly of Goidelic blood. This conclusion is, however, not borne out by the Cornish language which has come down to us in the form of a few miracle plays and other fragments, which is undoubtedly Brythonic in character.

Of course, it may have been that, when the Brythons were driven into Cornwall and Wales and across the Channel into Brittany in hordes by the remorseless, exterminating Saxons, their tongue in these regions gradually supplanted the more barbarous Goidelic speech.

The Celts, as they advanced westward, whether Goidel or Brython, would exterminate or make slaves of the Ivernians, driving them before them as they advanced into the extreme western parts of the County. We have all heard a number of foolish stories of the Cornish folk in the fis.h.i.+ng villages being largely descended from Spanish soldiers and sailors who were saved from wrecked battles.h.i.+ps of the great Armada. These fisher folk are dark and swarthy, not because they are descended from Spaniards but because they are descended from the ancient Ivernians who took refuge in the caves and rugged places along the coast, leaving the good land to the conquering Celts.

The Celts, we imagine, would find the Ivernians professing a rude system of natural religion much akin to their own, but perhaps not so highly developed; indeed, a very large proportion of the human race at this far distant time seems to have practised a religion of nature wors.h.i.+p alike in its main features. Here in Cornwall, as elsewhere, for instance, they kept a great festival in the spring-time, when they celebrated the coming to life again of the G.o.d of vegetation, whose name amongst the Celts was Gwydian.[1] He was supposed to come to life again with the coming of the green gra.s.s, the leaves and the flowers, and the singing of the birds, having died in the previous autumn with the withering of the leaves and the in-gathering of the harvest. Helston Flora Day is the festival of his resurrection continued right down through the ages. As in spring they rejoiced over the resurrection of the G.o.d of vegetation, so in autumn they mourned over his death.[2] Most of us have heard the old Cornish rhyme sung by the reapers at the cutting of the last sheaf, which is a survival of this ancient custom of bewailing the death of Gwydian.

"I'll have un, I'll have un, I'll have un, What have'e, What have'e, What have'e, What will'e, What will'e, What will'e, Onec, Onec, Onec, O'hurro, O'hurro, O'hurro."

As this rhyme was repeated, all the harvesters stood round the farmer in a circle, whilst he waved a sheaf in the air. This custom of mourning the dead G.o.d of vegetation was very widely spread over the world.[3] No one who has heard the mournful strain in which this chant of our ancient harvest fields was sung can doubt that in its original use it was a song of mourning.

The Celtic Priests or Druids knew a good deal of rude astronomy. They used the stone circles, so many of which still survive, for purposes of astronomical observations. By watching the alignment of the sun at rising or setting, and also of certain stars, with the centre stone and some stone on the circ.u.mference of the circle, they were able to calculate the seasons of the year and the dates of their festivals.

Until a generation ago one of these ancient circles stood on Trewarvas Head; it was pulled down by some foolish and ignorant people who thought they might find hidden treasure under the great stones. From the top of the high cliff overlooking the sea the Druid Priests would have a splendid view of the far horizon. We can picture them making their observations through the silent hours of some still star-lit night, with the ceaseless slumbrous swell of the sea on the rocks far beneath them.

On Midsummer Eve the Druids lit a great fire on the summit of Tregoning Hill. We know this, because the custom of lighting the fire survived until very recent times. An old woman deplored its discontinuance to the writer as a sign of the prevailing irreligion of the times. It seems more than probable that at this Midsummer Festival human victims were sometimes sacrificed in honour of the sun.

In the remote Highlands and Islands of Scotland this festival was observed down to the early part of the eighteenth century, in a way which clearly points to human sacrifice as the great central act of the rite.[4] Numbers of men were in the habit of gathering on Midsummer Eve in these remote parts of the kingdom round the ancient stone circles midst the hills. A fire was lighted in the centre of the circle; pieces of cake or bannock were then placed in some cavity where previously a blackened and burnt fragment of the cake had been placed. Each person, having first been blindfolded, then drew from the cavity a piece of the broken cake; the man unfortunate enough to draw the blackened fragment had to leap through the fire and pay a forfeit or fine. In the dim past the drawer of the blackened fragment doubtless became the victim offered to the G.o.d to ward off his anger from the community. This ancient rite must have been practised in our Parish more than a thousand years before the coming of Christ.

At the very dawn of human history we find all over the world, in Europe, India, China and America, the ancient peoples keeping four great festivals as a rule, at the summer and winter solstices and the two equinoxes; in fact their religious culture in cardinal points was one and the same.

One part of the faith of these ancient Ivernians and Celts that has lingered on to our own times is the deeply cherished belief in Fairies.

How this belief came to be so widely spread and deeply cherished amongst ancient peoples it is impossible to say. It has been suggested that, in their wanderings over the world in search of pasturage and congenial climate, they may have encountered in the recesses of primeval forests or in lonely fastnesses of the mountains remnants of the slowly vanis.h.i.+ng pigmy race of neo-lithic cave men, and that they came to regard them with something of superst.i.tious awe, and that the memory of these "little people" became a race memory, in the course of generations becoming etherealised and woven into the woof of their religious beliefs. On the other hand we have the possible view that our nomadic forefathers may have had fitful glimpses, as some of their descendants aver they have, of orders of beings beyond the ken of normal human vision, of beings existing upon another plane. Taking into consideration the exceeding aboundingness of human life within the radius of our poor faculties, I confess that this view seems to present no inherent difficulty.

Possibly in the way in which the people of each Cornish Parish possessed in former generations a nickname, we have a vestige of still more ancient rights, which carry us back to the very dawn of human culture.

We have Wendron goats, Mullion gulls, Madron bulls, St. Agnes cuckoos, Mawgan owls, St. Keverne buccas[5] and many others. The following old rhyme perpetuates the fading memory of the custom,

"Cambourne men are bull dogs, Breage men are brags, Germoe men can scat 'un all to rags."

An a.n.a.logous custom to this Cornish system of nicknames prevails amongst primitive people all the world over.[6] Each tribe or section of the tribe has its Totem, an animal, bird or plant, with which it is supposed to be in close and intimate relations.h.i.+p, and from which the tribe or section of a tribe receives its name. Possibly Totemism may have had its origin in crude attempts of primitive men to prevent too close intermarriage, as men and women possessing the same Totem were not allowed to marry, whilst on the other hand it has been suggested that the custom was bound up with the view of primitive men with regard to sacrifice and inter-communion with their G.o.ds.

The Tin Mines of Cornwall had been known to the Greeks and possibly the Phnicians from the earliest times. Diodorus [7]Siculus gives a fragment from the writings of the Greek traveller Poseidonius who visited Cornwall possibly in the 3rd century B.C., which may be translated as follows: "and stamping the tin into shapes of cubes or dice, they carry it in great quant.i.ties in waggons into an island called Ictis lying off Britain, when the parts between the Island and the main land became dry land by the ebbing of the tide."

It has been suggested that Ictis was St. Michael's Mount and also the Isle of Wight. It is impossible to accept the latter contention, unless we take the view which has been put forward that great changes have taken place in the depths of the channel separating the Isle of Wight from the mainland, for which we have no evidence in history or tradition. Also the Isle of Wight is not less than one hundred and fifty miles from the tin mines of Cornwall, and at the period to which we are referring the only roads that existed between the two were mere tracks, for much of the distance no doubt impa.s.sable to waggons. If it had been necessary to send Cornish tin to the Isle of Wight for transport abroad, it would naturally have been taken to one or other of the many harbours along the Cornish southern coast and trans.h.i.+pped by sea in the summer time. The contention in favour of St. Michael's Mount is almost equally difficult to accept. It is difficult to see what advantage could have been gained by carting the tin from the mainland to that Island, when the contiguous coast possessed several excellent natural harbours. The most probable solution to the writer seems to be that the Island of Ictis was the entire Penwith Peninsula. A walk from Marazion Station to St. Erth along the low-lying belt of marsh land makes it clear that the ocean at no very distant date must at high tide have encircled the Penwith Peninsula.

In a later age it is possible that the first seeds of Christianity may have come to Britain by way of Cornwall along the trade route created by the exportation of the products of the Cornish Tin Mines to Ma.r.s.eilles.

Foreign merchants would visit Cornwall for the purpose of purchasing tin, and numbers of foreign sailors would come to these sh.o.r.es in the galleys that conveyed the tin to the coast of Gaul. Under the circ.u.mstances it does not seem unreasonable to suppose that the first seeds of Christianity were in this way brought into Britain through Cornwall.

It seems in every way possible that a fair proportion of the tin exported from the Island of Ictis to Greece, Italy and the East came from what is now the Parish of Breage. We have been told by those competent to speak on such matters that there are tin workings in the neighbourhood of Wheal Vor which evince a very great antiquity. The name of Wheal Vor itself means in the Celtic tongue "great work," but we cannot build much as to the antiquity of the mine merely upon its Celtic name, as the Cornish or Celtic language continued to be spoken in this part of Cornwall even until the reign of Queen Anne or later.

At what date the Romans penetrated into Cornwall it is impossible to say. It has been usual to regard their occupation of Cornwall as of a somewhat shadowy and uncertain character, but this is not altogether borne out by facts. Their camps, possibly of a not very permanent character, are scattered all over our most western part of the County, amongst other places there is one at St. Erth and another in the parish of Constantine. The Roman Mile-stone, found in the foundations of St.

Hilary Church, at the restoration, and now preserved there, attests the fact that a Roman road to the extreme West pa.s.sed near St. Hilary Church, probably following the same lines that the main road between Penzance and Helston follows to-day. Along this road it is probable would come the first real light and culture to Breage with the steady tramp of the marching legionaries. It may well have been that Christianity first travelled this way in their train. Roman coins and Roman pottery have been from time to time found all over the County. In 1779 an urn containing copper coins weighing eight pounds was found on G.o.dolphin Farm by a ploughman who sold them to a Jew, and so all trace of them was lost.

In whatever way Christianity was first brought to the remote Parish of Breage, it was certainly not brought by St. Breaca, St. Germoe and the rest of their companions, who only made their appearance at the end of the fifth or beginning of the sixth century.

As early as the third century two great Christian writers, Tertullian and Origen, speak of the Britons as having been won over to the religion of Christ, and St. Chrysostom in the next century makes a similar statement. St. Jerome also speaks of the British Pilgrims he had seen in the Holy Land in the fourth century; British Bishops were present at the Councils of Arles and Rimini in the fourth century, and were invited to the c.u.menical Council of Nicaea, but could not go on account of their poverty. Pieces of Roman pottery with the sacred monogram burnt upon it were found at Padstow. Pelagius a Welshman, in the fourth century, set the whole world in a blaze with his teachings about original sin. These and many other facts make it quite clear that Christianity must have been received by the Celts of Cornwall long before the coming of the so-called Irish Missionaries to Cornwall, to two of whom the districts of Breage and Germoe owe their names.

The Pagan Saxons landed on the east coast of England in the fifth century and drove the Christian Brythons before them, putting all to the sword who fell into their hands. Those who escaped took refuge either in Cornwall, Wales or Brittany. It is from the Celts, therefore, with a strong admixture of Ivernian blood, that the present inhabitants, at any rate of Western Cornwall, are descended. As a result of the Saxon invasion of Britain it came about that Wales and Cornwall were fully Christian, whilst the rest of Britain became practically Pagan. The Venerable Bede, the Anglo-Saxon historian monk of Jarrow, goes so far as to blame the Celts of Cornwall and Wales for altogether neglecting the conversions of the Anglo-Saxons to Christianity. Considering the nature of the case, this was a most unreasonable complaint to make, as the Saxons at once killed or enslaved any Celts unlucky enough to fall into their hands. If further proof were needed that Wales and Cornwall were Christian at this time, we have only to turn to the writings of Gildas[8] and the Welsh Bards, Taliesin, Aneurin and Llwarch-Hen. The memorials of these writers date from the sixth century and depict incidentally Christianity in a highly organised condition among the Celts of the West.

Leland the antiquarian, who visited Cornwall and consequently Breage in the reign of Henry VIII, amongst other things of interest in the Parishes of Breage and Germoe which he noticed, speaks of the ruins of the ancient Castle or Stone Fort on the summit of Tregoning Hill. He says: "The Castle of Conan stood on the hill of Pencair, there yet appeareth two ditches, some say that Conan had a son called Tristrame."

The life of the chieftain Conan and all that he did have long since faded into oblivion; all that survives of him are the mounds of stones that mark the site of his rude stronghold, and his name which has escaped oblivion in the name of the hill on which he lived and ruled--Tregoning, "Tre Conan" the abode or settlement of Conan. Pencair, the name which Leland gives to Tregoning Hill, merely means the Hill of the Castle or Camp.

The two round camps on the eastern face of Tregoning Hill, formed by the casting up of high banks of earth with a deep ditch on the outer side, are the work of Brythons, or at any rate of people who had adopted their method of fortification and defence; the Goidels made the breastwork of their camps of stone. In those lawless days all communities had to fortify themselves against the sudden attacks of enemies, just as, on the north-western frontier of India, all the villages at the present day are fortified against attack by high walls of mud. The two camps or settlements on Tregoning are well chosen near an excellent water supply and on the side of the hill sheltered from the bl.u.s.tering gales coming up from the sea. Possibly at the time when these two camps were the haunts of two populous communities the whole of the low lying land of Breage and Germoe was covered with swamp, tangled scrub and undergrowth.

The first definite tradition bearing upon the history of the Parish is the arrival of St. Breaca with St. Germoe, somewhere about 500. It is said that they landed at the mouth of the Hayle River in company with between seven and eight hundred Irish Saints, both men and women, who are supposed to have come from the Province of Munster. From the legends that have come down to us with regard to them we gather that they were not altogether wanted by the Cornish. However, this was a minor consideration to such a large band of enthusiastic Irish men and women; they made a forcible landing and drove back the Cornish Chief Teudor and his men who opposed their landing. The legends describe Teudor as a cruel heathen, in which surely there must be some mistake, as Teudor is a Christian name, being only Cornish for Theodore. The legends go on to tell us that one of this great company of Saints, a woman called Cruenna was killed at Crowan in trying to take forcible possession of the land of one who was already a Christian, for the purpose of building a church upon it. It seems very much as if these Irish men and women, with the true impulsiveness, of their race, set out to Cornwall to convert the inhabitants, without first taking the trouble to find out whether or no they were Christians. We see instances of the same spirit at work to-day, Methodist Missionaries in Rome to convert Roman Catholics, and Roman Catholic Missionaries in England to convert Christians who are not Roman Catholics.

It may be helpful, in considering this matter, to take a glance at the condition of the people of the country whence these Missionaries came at the time with which we are dealing. St. Patrick, who owed his knowledge of Christianity to St. Ninian, a Briton, first brought Christianity to Ireland not more than a hundred years before the arrival of the seven hundred and seventy seven Saints in the Hayle River, whilst, as we have seen, Cornwall had been under Christian influences for several centuries. A candid view of Christianity in Ireland at this time can only lead to the conclusion that it was more than half Pagan. The tonsure of the Priests, or mode of cutting their hair, was exactly the same as that of the Druid[9] Priests. It was not till the year 804 that Monks and Clergy in Ireland were exempt from bearing arms,[9] that is three hundred years after the coming of these Saints to Cornwall.

Women[9] were not exempt from fighting in the ranks till 500. In 672 a battle was fought between the rival Monasteries of Clonmacnois and Durrow. In 816 four hundred Monks and Nuns[9] were slain in a pitched battle between two rival Monasteries. In 700 the Irish Clergy[9]

attended their Synods sword in hand, and fought with those who differed from them on doctrinal points, leaving the ground strewn with corpses. The Irish, no doubt with the wild unreasoning enthusiasm so characteristic of the race, flung themselves into the new movement, and the Monasteries were soon filled with Monks and Nuns with but a vague realisation of what Christianity was; many no doubt would quickly weary of the new life of rule, and yearn for one of greater variety; hence possibly the swarming off to other lands in search of spiritual adventures.

The theory has been suggested that our army of Irish Saints were fugitives, worsted in battle, escaping from their enemies, as Ireland at this period was devastated with petty tribal wars. This theory, to say the least, seems most plausible.

Vague traditions have come down to us of incidents in the lives of the Saints of this period which reveal something of the moral atmosphere in which they lived and moved and had their being. At the end of Germoe Lane there used to be a cairn of great stones, which an ignorant local administration has long since cleared away. The legend of these stones was that St. Keverne possessed a beautiful eucharistic chalice and paten. St. Just the holy visited his friend and stole these sacred vessels. St. Keverne discovered the loss and pelted the flying St. Just with the great stones that fell at the end of Germoe Lane. The same story appears in the life of St. Patrick where the annalist reveals his bias in the words: "O wonderful deed! O the theft of a treasure of holy things, the plunder of the most holy places of the world!" Straws show the way in which the wind blows, and this fable and the comments of the Irish annalist reveal the view of his age on the question of theft.

Of course, we fully admit that the Irish Monasteries did become for a time the home of the learning of the age such as it was. We do not forget their great foundations in Germany and Northern Italy, and their exquisite skill in the work of illumination as in the books of Durrow and Kells; what we contend is that the Irish Saints in coming to Cornwall were coming to a land which possessed a Christianity older and purer than their own. That the Irish Saints were sincere according to their lights we do not doubt, and being true to the light they possessed they are worthy of being held in honour.

It has been suggested as a solution for the reason of the Invasion of the Irish Saints, that at the close of the fifth and the beginning of the sixth century Cornwall was only partially christianized, that Pagans and Christians were living side by side in amity, and that the Irish Saints came to devote themselves to the conversion of the Pagans.

Whether this solution of the difficulty be true or no, at any rate it is opposed to all that we can gather from the testimony of ancient writers and hagiographers, and, if we accept it, we must reject their testimony as utterly false and worthless.

Of course, a distinction must be made between the Hibernian Saints and the many Saints who came over from Brittany and settled in Cornwall. The people of Brittany were one in language and character with the Cornish to a far greater extent than the Irish; and, like the Cornish, the people of Brittany had been under Christian influences several centuries before the Irish had.