quently in
mediaeval records. It has reference to a stone bridge over a brook where
the gas-works now are. The continuation of this street toward the
Cathedral is called St. Mary-gate, but this name again seems to be
modern, and to have arisen from a notion that 'St. Mary-gate' is the
origin of the word 'Stammergate'--a notion which would be rendered more
plausible by the fact that this was the situation of the Lady-kirk.

[3] The question whether his monastery church stood over the Saxon crypt
which exists below the present Cathedral is reserved for Chap. III.

[4] For the place of Ripon in the theory of the direct connection of
Saxon architecture with the Comacine Guild of Italy, see _The Cathedral
Builders_, by Leader Scott, p. 139 _sqq._

[5] An MS. which has been thought to be identical with Wilfrid's gift
came into the market recently, and has passed to America.

[6] The Saint's return after his long exile is still commemorated at
Ripon, early in August, on the first Saturday after Lammas Day, when a
man dressed as a Saxon bishop and riding a grey horse is escorted
through the streets.

[7] This liturgical term sometimes refers to the _burial_ of a saint,
sometimes, as here, to the _death_.

[8] There is also mention of an Abbot Tylberht, but he may be the same
as Tatberht.

[9] _I.e._, 'Elves-how'--'the hill of fairies.' Coins of Aella and other
early kings have been found in the hill.

[10] At a later period the Chapter claimed also that 'St. Wilfrid's men'
need not pay tolls when travelling on business through the realm, and on
one occasion they issued to a Ripon clerk a kind of passport.

[11] Frisia's debt was remembered in the seventeenth century, when one
of the Canons of Antwerp wrote an account of Ripon monastery for his
countrymen.

[12] Until Walbran drew attention to this passage, the rebuilding was
attributed to Thurstan.

[13] Especially at St. Wilfrid's shrine.

[14] It has been suggested that this was the iron which in Saxon times
had been used for the ordeal of fire.

[15] A Peculiar is a district taken out of its geographical surroundings
for purposes of ecclesiastical jurisdiction (_Sir W. Anson_).

[16] In later times (at any rate) the Archbishop apparently had a
spiritual court of his own. A Chapter minute of 1467 declares a certain
person accused of a spiritual offence to be "non de foro Capituli sed de
foro Archiepiscopi, unde litterae correctionis emanarunt."

[17] This c