St. Albanus.
("Doomsday Book.")
Under the title of "Oppidum," the stronghold of Cassivelaunus, St.
Albans is frequently mentioned by Caesar and Tacitus.
At the time of Caesar's first visit to England, which was in 46 B.C., the
Britons led a wandering life, and it was only in war time that they
gathered together and took refuge in towns. Tacitus and Caesar describe
the Britons as people who had no cities, towns, or buildings of any
durable materials. The sites of their towns were chosen with a view to
turning to good account all the assistance that Nature could lend, such
as woods, ditches, and bogs.
Though Caesar names no particular town, yet he describes his attack and
occupation of the "Oppidum" over which Cassivelaunus was the chief. And
from what is known of the progress and distance of Caesar from the
Thames, there seems no doubt that "Verulamium," as it was then and
afterwards called, is identical with that of the stronghold of the
Britons. It was situated on the low ground on the banks of the river
Ver. Caesar's occupation was brief. Until the conquest of Britain by
Claudius in 43 A.D. it remained an important city in the hands of the
Britons. Finally, in 420 A.D., the Romans quitted Britain. During their
stay they had greatly opened up the country, constructing the famous
high roads, one of which is the great North Road, called Watling Street,
which stretches from London to York.
In the fifth century Verulamium, as we shall still continue to call St.
Albans for a while, was occupied by the Saxons. They changed the site of
the Roman city from the low ground, on which now stands the Church of
St. Michael, to the higher ground. At the same time they renamed it
Watling-ceaster, after Watling Street, which passed through it.
From the ruins of the ancient city of Verulamium arose in the tenth
century the celebrated monastery in honour of St. Alban. To account for
the erection of this building it is necessary to give a brief sketch of
its patron saint.
During the Diocletian persecution of the Christians, in the year 304 A.
D., a distinguished citizen, Alban of Verulamium, of Roman origin, but
converted to Christianity, suffered martyrdom for giving shelter to
Amphibalus, a Christian. For this crime he was executed on the site of
the present abbey, and in 772 was canonised.
* * * * *
Nearly five hundred years after, in 793, Offa, the King of Mercia, was
very much exercised in mind as to the best means of expiating his murder
of AEthelbert.
Greatly to his relief, he was bidden in a vision to seek the remains of
St. Alban, and over them, when found, to erect a monastery. In
accordance with these instructions he, with Higbert, Archbishop of
Lichfield, the Bishops of Leicester and Lindsey, and a huge assembly of
clergy and laity, visited the hill, where the "Proto-martyr of England,"
as St. Alban came to be known, had suffered. There the holy remains were
discovered. Over them Offa founded the abbey, with a monastery for one
hundred monks of the Order of St. Benedict.
* * * * *
The present abbey really dates from the eleventh century. At the close
of the tenth century the ruins of the old Roman city of Verulamium were
broken up to serve as materials for the new church buildings. But owing
to the unsettled character of the times the erection was delayed, till
William the Conqueror was firmly possessed of the throne, when Paul of
Caen, a relative of Archbishop Lanfranc, was appointed abbot in 1077. He
built the magnificent Norman structure, based upon the plans of St.
Stephen's, Caen--the same church which served as a model for Lanfranc,
when he built Canterbury.
Though finished for some years past, it was only consecrated in 1115.
As was invariably the custom, the church was built in the form of a
cross. In this connection it is interesting to note the evolution of the
cross.
Prior to the Christian era the cross was looked upon with disfavour.
To be crucified was to undergo a most ignominious form of punishment,
and it was only served out to malefactors of the worst description.
Nothing short of this would have been a sufficient check in those times
to the growth of vice. But in the early days of Christianity the cross
came to be regarded as the holiest symbol of "The Sacrifice" made for
the good of mankind.
When converts met they formed on the ground the sign of the cross, in
order to distinguish friends from foes. The mere fact of a severe
punishment meted out consequent on discovery of this secret passport
served only to increase the reverence held for the symbol.
[Illustration: ST. ALBANS