There are few parochial records from 16th-century Britain that span the decades around the Reformation without gaps. The parish of Stratton in north Cornwall is one of the few places that has complete records. The market town of Stratton was the center of the parish and had an estimated population of 500 in 1548 (5–8).
An eminent historian of medieval Cornwall, Joanna Mattingly has turned her attention to editing Stratton’s 16th-century parochial records. Stratton Churchwardens’ Accounts, 1512–1578 is an edition of these documents. The main text is the account of the churchwardens of Stratton, covering the years 1512 to 1578. Despite the title of this work, this book contains more than just the churchwardens’ accounts of Stratton. It also contains account books for the general receivers of the parish and selected documents in an appendix.
Stratton’s churchwardens seem to have their origins in the High Cross guild, which was responsible for overseeing the funds related to burials and the bede roll (the bede roll was a list of parish benefactors who received prayers). After religious guilds were banned during the Reformation, the wardens of High Cross transformed into the churchwardens of Stratton. Churchwardens were elected to represent the interests of the parish. They were responsible for overseeing the parish’s money, ensuring that the church’s fabric was in good condition, and acted as representatives of the parish during visitations of the archdeacon or bishop. Churchwardens’ accounts typically were financial records relating to the parish which included itemized income and expenditures for each year. For example, in 1514 the wardens paid 2d (2 pence) for greasing the bells of the church, 6d for the washing of the church’s clothes, and 4d for two loads of gravel (44). The picture provided by these accounts is inherently localized and ordinary.
The general receivers (also known as the stock wardens) of Stratton acted as treasurers of the parish. They received an annual account of each guild and organization (called stores) in the parish. They also oversaw church building projects. Akin to the churchwardens’ accounts, the general receivers’ accounts are also annual lists of income and expenditures. They contain rather mundane expenses, such as a payment of 20d to a plumber in 1543 for mending the church’s lead (156). Many of the expenses in the general receivers’ account books are related to the church building.
This edition is quite helpful to scholars seeking to understand Stratton’s society and parochial administration in the 16th century. It gathers manuscripts spread across the United Kingdom into one useful edition, allowing an in-depth view of Stratton’s society and the administration of the parish church, and allows scholars who are interested to see all of the material without all the legwork. The British Library holds the Stratton High Cross churchwardens’ account (Additional MS 32243) and the receivers’ account books for 1531 and 1534–1549 (Additional MS 32244) while the receivers’ account book for 1557–1581 is housed at the Cornwall Record Office in Truro, catalogued as P216/25/208.
Along with the text, Mattingly provides a glossary based on the Compact Oxford English Dictionary to aid the reader with unusual words. She also includes notes on many of the people mentioned in the texts. This not only includes cross references within the book, but also incorporates information found in other archival sources, such as the Blanchminster Charity Records held by the Cornwall Record Office. This is immensely helpful in providing a better picture of the Stratton’s society, while also giving a more personalized view of certain individuals in Stratton.
Even though it is a useful source for 16th-century religion and society, this book will most likely appeal to only a few groups. The texts printed in the book are essentially financial records which are most likely to appeal to those with an interest in parochial administration or economic issues of the era. Admittedly, these records are not the most interesting. They are essentially lists of expenditures which showcase mundane administrative aspects. They do provide an important source of material when viewed as part of the larger picture. Readers can see how the Reformation and the mid-16th-century rebellions in the West Country impacted people and towns on a local level. Lo-cal historians of Stratton will also find these sources useful because they provide insight into the important and influential people of the parish.
Mattingly provides a useful introduction to the book, which helps situate Stratton within 16th-century Britain. This is especially useful for those unfamiliar with the history of Stratton. She also provides a vital discussion of Stratton’s religious organizations and parochial administration. However, a longer and more detailed discussion of the High Cross guild and the general receivers would have greatly added to the value of her introduction. Mattingly does not delve into whether the High Cross guild and its wardens were effectively in charge of the parish or whether real power lay with the general receivers. More discussion upon the transition from the High Cross wardens to churchwardens would have been welcomed. Nevertheless, Mattingly provides an introduction conveys the context in which the texts were created, while also providing the larger picture of Stratton’s parochial administration based on information found in the accounts printed in the book.
Though churchwardens’ accounts are not the most interesting primary sources, they can provide important insight into local history. Joanna Mattingly has provided a service to historians by publishing these texts relating to Stratton’s parochial administration in the 16th century.
Justin S. Kirkland earned a PhD in history from the University of Iowa.
Justin S. Kirkland
Date Of Review:
September 21, 2021