Quenil, uxor Willelmi filii Ag." It is curious to find two women bearing this grand but rare English name, both married to Norman husbands. March 25, we have "Outhild soror nostra," and the next day (( Goda soror nostra." These two women must have entered into some spiritual relation with the chapter. The name Outhild I do not remember to have seen elsewhere; but it at once connects itself with "Outi," who appears on May 29 as "Outi filius Unni." An Outi appears many times in Domesday. He had lost most of his land at the time of the Survey, when it appears that he had come to be a man of archbishop Thomas of York, and that some of his lands had passed to Coleswegen. On August 2 we find the strange entry of "Rompharus filius Outi"; in Domesday (336) Outi, or another of the same name, has a son Tokig. There is a curious notice: "Hæc non sunt in numero alicujus hundret, neque ha"bent pares in Lincole scire ;" I can say nothing as to the nationality of " Ajax canonicus et sacerdos," who appears on June 7. Sileva," on June 29, would seem to be an English name ending in gifu, but I cannot further identify it. "Merewen soror nostra' on July 26, and "Lewen" (Leofwyn) on August 15, are rare female names, the latter being cognate with the well-known male name << Leofwine." "Tova," on September 15, is again a rare female name, connecting itself with "Tofig." "Robertus de Cundi," on October 10, appears in the Pipe Roll of Henry I. (67, 111), as "Robertus de Cunda." On October 20, "Willelmus filius Haconis," on whom Mr. Dimock has a note, is one of the many instances of the father bearing an English and the son a Norman name. On November 14, "Alueredus filius Radulfi filii "Dorandi" is an instance the other way: only we must remember that Ælfred was one of the two or three English names which were rather affected by the Normans. Colegrim, on April 1, has a considerable place in Domesday; Ougrim, on December 13, I can identify with

nobody, either personally or by name, except Oudgrim, who appear in Domesday 284 as a tenant of Roger of Busli in Nottinghamshire. Lastly, on August 9 was kept the obit of "Alviva uxor Eilsi," a pair bearing good English names, Ælfgifu and Ethelsige. I do not however find any man of that name in the Lincolnshire Domesday.

books.

§ 9. OTHER PIECES IN THE APPENDIX.

The list of A bibliographer would doubtless find something to comment on in the list of books which Mr. Dimock here prints. Nothing strikes me, except that there does not seem to be a single English book, nor any book at all bearing on English history, except Giraldus' gift of some of his own writings, and possibly the "Septem volumina Magistri Radulfi Nigri.” They had a book of their own charters, which would of course incidentally contain historical matter; but it was hardly there in the character of an historical work. Yet the chapter of Lincoln should surely have possessed the writings of so distinguished a member of their own body as Henry of Huntingdon.

The Legenda of The Legenda which follow contain St. Hugh. little or no historical matter, and Mr. Dimock has carefully compared the miraculous narratives which it contains with the other versions of the same stories. But the lives of the bishops John of Schalby's Lives of the of Lincoln, which bear the name of John Bishops. of Schalby, illustrate many curious points

in the history of the church of Lincoln and of other cathedral foundations. Mr. Dimock has explained the relation Supra, xv. in which these lives stand to those of Giraldus. Their xvi. agreement, often a verbal agreement, as long as they cover the same ground, is due to both writers having copied from a contemporary Lincoln record. As long as the two stand side by side, I shall only comment on any points which, either because they are not mentioned by

Giraldus or from any other cause, Mr. Dimock has not enlarged.

The record begins with Remigius. As Mr. Dimock remarks, the text of the first sentence of this life must be corrupt. But we see in this text the original ground-work out of which the Life by Giraldus was developed. Mr. Supra, xx. Dimock remarks how Giraldus has got rid of the amusing way in which the biographer delicately hints at the relations between the Duke of the Normans and the Almoner of Fecamp, "qui ob certam causam venerat cum eodem in episcopum Dorkecestrensem." The biographer looks on Remigius as a saint, at least one "carus Deo," as was proved by the miracles which followed his death. Like Giraldus, he looks on Lindesey as a district won by Remigius for his diocese and the province of which he was a member; "totam Lyndeseyam suæ diocesi et provinciæ "Cantuariensi conjunxit." It must be remembered that Paullinus, the apostle of York, was also the apostle of Lindesey, and that he built a church on the hill, of which the present St. Paul is said to preserve the memory in a corrupted form of its dedication. At a later time again Lindesey was actually annexed to the north-east kingdom, a revolution which transferred it, at least for the time, to the jurisdiction of York.2

The minster and

the church of St.
Mary Magdalen.

A very interesting piece of local history is here preserved with regard to the relations between the minster and the parish church, which is supplanted. The existence of an earlier church on the site of the minster appears from the words of Domesday (336), "Sancta "Maria de Lincolia in qua nunc est episcopatus." This is the church of St. Mary Magdalen, of whose history our local biographer has much to tell us. This church

1 Bada, ii. 16.

2 See Bæda, iv. 12, where Ecgfrith of Northumberland conquers

Lindesey and sets up a bishopric of his own.

Saints Church.

1

shared one of the twelve carucates of land which the citizens of Lincoln held outside the city, 1 with History of All another neighbouring church, that of All Saints, of which we also hear later in the course of the story. With regard to this last church, Domesday records a singular controversy. The church and the land belonging to it had been held—as patron or as priest?-by Godric son of Garewine. Godric had become a monk, seemingly at Peterborough, and the abbot had taken possession of the church. That is, Godric having become a monk, and being therefore civilly dead, made over his ecclesiastical property to the abbey, just as the lawman who became a monk was succeeded in his hereditary office by his son. But the men of Lincoln held it as one of their local rights that no man might leave his property out of the city, or indeed out of his own kindred, without the King's leave. The lawfulness of Godric's gift to the abbey was therefore disputed, and the church was claimed by his kinsman the priest Earnwine, a man whose somewhat puzzling fortunes come in for mention in many places in Domesday.3

"Sed eo facto monacho abbas de

66

Burg obtinet. Burgenses vero

omnes Lincoliæ dicunt quod in

juste habet, quia nec Gareuin nec "Godricus filius ejus nec ullus "alius dare potuerunt extra civi66 tatem nec extra parentes eorum, "nisi concessu regis. Hanc eccle"siam et quod ibi pertinet clamat "Ernuin presbyter hæreditate "Godrici consanguinei sui." I have quoted this in Norman Conquest, iv. 209.

3 Notices of the priest Earnwine, some of them very curious, will be found in Domesday in Nottinghamshire, Yorkshire, Lincolnshire, Bedfordshire, pp. 210, 211, 293, 331, 336, 336b, 371, 374, 376.

Witness to the

The whole story, like the whole state of Lincoln Domesday account of Lincoln, shows how after the Conquest. old laws, old rights, old claims, went on untouched by William's coming, especially in districts like Lincoln and Lincolnshire, on which confiscation fell much less heavily than on other parts. Remigius is specially recorded to have paid honestly for the site of his new buildings. The rights of the parishioners of St. Mary Magdalen, whose church now grew into the minster, were respected. John of Schalby preserves the most interesting fact that the nave of the minster, or part of it, remained the parish church of St. Mary Magdalen. That is to say, Lincoln minster was from the beginning a double church. It was like those Original division of the min- many examples of monastic and collegiate churches in which the western part belonged to the parish, while the eastern part belonged to the monastery or college. Such were Waltham, Bridlington, Wymondham, Fotheringhay, and a crowd of others, specially Dunster and Ewenny, where the ancient arrangement remained untouched to our own time.3 The

ster.

This appears from the words parte ejusdem ecclesiæ divina of Henry of Huntingdon, Scrippt. p. Bæd. 213; "mercatis prædiis "construxit ecclesiam."

"audierant." This leaves it open whether they had the whole nave or only part of it, and one would be curious to know whether their part was cut off by a solid screen, as was so often the case.

3 In most of these cases the monastic part of the church was destroyed at the dissolution, while the parochial part went on as the parish church. At Dunster and Ewenny both parts remained perfect, though the monastic part was disused. These two churches therefore showed the ancient arrangement in its perfection. I know not how things may stand after a late "restoration" at Dunster.