OLD JOCKEY HOUSE—KING JAMES' STABLES.
In September, 1764, when the Odsey Races were run, the principal event was the 100 guineas subscription purse, besides minor events of 50 guineas. That large numbers of persons attended them is evident from what is related for that year when we learn that James Butler, a servant of Mr. Beldam, of Royston, was, while engaged in keeping the horses without the ropes of the course, unfortunately thrown down, and run over by several horses, by which he was so miserably bruised that he expired next day; and on Friday the stand, which was erected for the nobility, ladies and gentry, being overcrowded with spectators, suddenly broke down, but luckily none of the company received any damage. An old woman, however, who got underneath the stand to avoid the crowd, was so much hurt that she died.
In September, 1766, at these races we read that "never was finer sport seen," and that there was, as now, a good deal of betting connected with race meetings, seems evident from the hint that the result of the race was such that "the knowing ones were pretty deeply taken in."
The old Odsey Races only came once a year, in September, and other sports were required to meet the popular taste. Cricket had hardly taken practical shape, but representative contests did take place in the favourite pastime of cock-fighting—or "cocking" as it was always called in the last century—in which contests the Hertfordshire side of the town brought its birds into the pit against those of the Cambridgeshire side. Of this the following is a specimen under date 1767:—
"On Monday next at the Old Crown, and on Tuesday at the Talbot Inns, in Royston, will be fought a main of cocks between gentlemen of Cambridgeshire and Hertfordshire; fourteen cocks on each side for two guineas a battle, and ten the odd. Ten byes for each guinea."
The Red Lion also had its "assemblies and cookings as usual," on the day of Odsey Races, from which it appears that the patrons of the races finished up with cock fights at the inns in the town. Indeed it would be impossible to understand the social life of the period without taking into account the universal popularity of cock-fighting. Often the stakes took the form of a fat hog or a fat ox, and the technicalities of the sport read something like this:—"No one cock to exceed the weight of 4 pounds, 10 ounces, when fairly brought to scale; to fight in fair repute, silver weapons, and fair main hackles." On one occasion in the year 1800 a main of cocks was fought at Newmarket for 1,000 guineas a side, and 40 guineas for each battle, when there was "a great deal of betting."
Another form of sport was that of throwing at cocks on Shrove Tuesday. Badger-baiting continued in Royston occasionally till the first decade of the present century, and was sometimes a popular sport at the smaller public-houses on the Market Hill.
Wrestling was emphatically the most generally practised recreation, and the charming sketches in the Spectator of young men wrestling on the village green was no mere picture from the realms of fancy. Such scenes have been frequently witnessed on Royston Heath where the active swain threw his opponent for a bever hat, or coloured waistcoat offered by the Squire, and for the smiles of his lady-love. Wrestling matches were very common events between the villages of Bassingbourn (a good wrestling centre), the Mordens, Whaddon, Melbourn and Meldreth, but when these events came off there was generally something else looked for besides the prize-winning. Sports in 1780 to 1800 were not so refined and civil as those of to-day, and it was pretty well understood that every match would end in a general fight between the two contending villages; indeed, without this the spectators would have come home greatly disappointed, and feeling that they had been "sold."
A favourite spot for such meetings was in a Bassingbourn field known as the Red Marsh, on the left of the Old North Road beyond Kneesworth, nearly opposite the footpath to Whaddon, where the Bassingbourn men—who, when a bonâ fide contest did come off, could furnish some of the most expert wrestlers in the district—frequently met those of the Mordens and other villages, and many a stubborn set-to has been witnessed there by hundreds of spectators from the surrounding districts.
During the whole of the last half of the 18th century, bowling greens did for the past what lawn tennis does for the present, always excepting that the ladies were not thought of as they are now in regard to physical recreation. There was an excellent bowling green at the "Green Man," smooth and level as a billiard table. Earlier in the century another bowling green was situate in Royston, Cambs., for which Daniel Docwra was rated. The gentry had private bowling greens on their lawns.
As to other kinds of out-door sport of a more individual kind, shooting parties were not quite so select as at the present day, and the farmers had good reason to complain of the young sportsmen from Cambridge. Foulmire Mere, as it was sometimes called during the last century, was a favourite spot for this kind of thing.
It seems that about this time the undergraduates were in the habit of freely indulging in sport to the prejudice of the farmers, for in 1787 a petition, almost ironical in its simplicity, was advertised in the Cambridge Chronicle of that date, commencing—
"We poor farmers do most humbly beg the favour of the Cambridge gunners, coursers and poachers (whether gentleman barbers or gyps of colleges), to let us get home our crops, &c." In those days, and for many years after, during the present century, there appears to have been very little of what we now know as "shooting rights," over any given lands, and the man or boy who could get behind an old flint-lock with a shooting certificate went wherever he felt inclined in pursuit of game.
The foregoing were some of the ways in which the people of Royston and the neighbourhood took the pleasures of life, how they sought to amuse themselves, and under what conditions. If the glimpses afforded seem to suggest that they allowed themselves a good deal of latitude it must not be supposed that our great grandfathers had no care whatever for public decency, or no means of defining what was allowable in public morals. In place of modern educating influences they could only trust for moral restraints to proclamations and the parish beadle. Perhaps one of the best instances of this kind of machinery for raising public morals is afforded by the Royston parish books, and I cannot do better than let the old chronicler speak for himself. The entries refer to the proceedings of a joint Committee which practically governed the town of Royston, and was elected by the parishes of Royston Herts. and Cambs., which, as we shall see hereafter, were united for many years for the purposes of local government.
"An Extraordinary Meeting of the Committee was held on 31st October, 1787, for the purpose of taking into consideration the Proclamation for preventing and punishing profaneness, vice, and immorality, by order of the Rev. Mr. Weston, present:—Daniel Lewer, Wm. Stamford, Jos. Beldam, Wm. Nash, Wm. Seaby, Thomas Watson, Michael Phillips, Wm. Butler, and Robt. Bunyan (chief constable).
"Words of the Act—No drover, horse courier, waggoner, butcher, higlar, or their servants shall travel on a Sunday.
"Ordered that the above be prevented so far as relates to Carriages—Punishments 21s., and for default stocks 2 hours.
"No fruit, herbs or goods of any kind shall be cried or exposed to sale on a Sunday. N.B.—Goods forfeited.
"No shoemaker shall expose to sale upon a Sunday any boots, shoes or slippers—3s, 4d. per pair and the value forfeited.
"Any persons offending against these Laws are to be prosecuted, except butchers, who may sell meat till nine o'clock in the morning, at which time all barbers' shops are to be shut up and no business to be done after that time.
"No person without a reasonable excuse shall be absent from some place of Divine Worship on a Sunday—1s. to the poor.
"The Constables to go about the town, and particularly the Cross, to see that this is complied with, and if they find any number of people assembled together, to take down their names and return them to the Committee that they may be prosecuted.
"No inn-keeper or alehouse-keeper shall suffer anyone to continue drinking or tippling in his house—Forfeit 10s. and disabled for 3 years.
"Ordered that the Constables go to the public-houses to see that no tippling or drinking is done during Divine Service—and to prevent drunkenness, &c., any time of the day.
"Persons who sell by fake weights and measures in market towns, 6s. 8d. first offence; 13s. 4d. second offence; 20s. third, and pillory.
"Order'd that the Constables see that the weights and measures are good and lawful."
A few years after the above bye-laws were adopted the Cambridge Mayor and Corporation were considering the same question, and issued notices warning persons against exposing to sale any article whatever or keeping open their shops after 10 o'clock in the morning on Sunday.
Secular life was not so low but that it had its bright spots. Bands of music were not so well organized or so numerous as they are to-day, but there was much more of what may be styled chamber music in those days than is imagined. Fiddles, bass viols, clarinets, bassoons, &c., were used on all public occasions, and in 1786 we find that the Royston "Musick Club" altered its night of meeting to Wednesday. That is all there is recorded of it, but it is sufficient to show us a working institution with its regular meetings.
The effect of the French Revolution even in remote districts in England has been referred to, and it may be added that a good deal of the "dangerous" sentiment of the times was associated with the name of Paine, the "Arch-traitor" as he was called, and as an instance of how these sentiments were sometimes received even in rural districts we learn that in the year 1793 Paine's effigy was "drawn through the village of Hinxton, attended by nearly all the inhabitants of the place singing 'God Save the Queen,' 'Rule Britannia,' &c., accompanied with a band of music. He was then hung on a gallows, shot at, and blown to pieces with gunpowder, and burnt to ashes, and the company afterwards spent the evening with every demonstration of loyalty." At such a time it was easy for even some of our local men of a reforming spirit to be misunderstood, and the name of "Jacobin" was attached to very worthy persons in Royston who happened to entertain a little freedom of opinion.
With the waning of the old Royston Club, another institution had sprung up which at this time reflected the life of the place in a manner which, while it was highly creditable to the intellectual life of the townspeople, was, on the other hand, open to the suspicion of representing what were called "dangerous principles" in the estimation of those belonging to the old order. This was the Royston Dissenting Book Club, which played an important part as a centre of mental activity during the last quarter of the 18th and the first quarter of the 19th centuries. The Club was an institution, the influence and usefulness of which were felt and recognised far beyond the place of its birth, and brought some notable men within the pale of its activity. It was founded on the 14th December, 1761, the first meetings being held at the Green Man, then and for many years afterwards one of the foremost inns in the town. Among the earliest members of the Club occur the names of the Rev. Robert Wells, Joseph Porter, John Fordham, Edward Fordham, George Fordham, Valentine Beldam, James Beldam, John Wylde, Thomas Bailey, John Butler, Wm. Coxall, and Edward Rutt. While the circulation of books amongst its members was one of the primary objects of the Club—for which purpose its existence has continued down to the present time—it was chiefly as an intellectual forum or debating club that it is of interest here to notice. From this point of view it fairly reflects the influential position of the dissenting body in Royston towards the end of the last century, and that growing tendency to the discussion of abstract principles in national affairs which prevailed more or less from the French Revolution to the Reform Bill, but especially during the last few years of the last century.
In Henry Crabb Robinson's Diary, for the year 1796, there occurs this reference to the great debates at the Club's half-yearly meetings:—
"There had been established at Royston a Book Club, and twice a year the members of it were invited to a tea party at the largest room the little town supplied, and a regular debate was held. In former times this debate had been honoured by no less a man than Robert Hall. * * To one of these meetings my brother was invited, and I as a sort of satellite to him. There was a company of forty-four gentlemen and forty-two ladies. The question discussed was—'Is private affection inconsistent with universal benevolence?'" This question, it seemed, was meant to involve the merits of Godwin's Political Justice, which was making a stir just then, and among those who took part besides the writer of this diary were Benjamin Flower, editor and proprietor of the Cambridge Intelligencer, and also four or five ministers of the best reputation in the place. "Yet," adds the writer, then a young man but fluent speaker, "I obtained credit, and the solid benefit of the good opinion of Mr. Nash." Among other names was that of George Dyer, author of a History of Cambridge, and a biography of Mr. Robinson, successor to Robert Hall, at Cambridge, a biography which Wordsworth pronounced to be the best in the language.
At least on two occasions the celebrated Robert Hall, then a Baptist minister at Cambridge, attended the Club and took a leading part in the debates. From one of the old minute books of the Club [for a perusual of this book I am indebted to Miss Pickering, whose father's shop in John Street was the depôt of the Club till recent years] for the years 1786-90, I find that on two occasions the question for debate stands in the name of Mr. Hall, and the subjects were, on the first occasion—"Does extensive knowledge of the world tend to increase or diminish our virtue?" and on the second occasion the subject was—"Whether mankind are at present in a state of moral improvement."
At the monthly debates it was the practice of the Club, having debated some stated subject, to vote upon it, and enter the result in the margin of the minute book, and many of these entries are curious and instructive. Against the second question standing in the name of the famous preacher, there is no such entry, but against the first, the opinion of the forum seems to have been that an extensive knowledge of the world tends to diminish our virtue, but it was only by a "majority of 1" that this opinion was arrived at.
This old minute book throws some interesting light upon the intellectual attitude of a large number of thoughtful men upon various public questions and social problems. The majority of the entries in the book are in the handwriting of the venerable Edward King Fordham, the Royston banker, whose long life covered more than the whole period selected for these sketches. The following resolution shows the modus operandi of the institution known as the forum, which was a very general institution both in the Metropolis and in many centres in the country—"It was unanimously agreed that a question or subject shall be proposed for discussion or debate, every club night, as soon after eight o'clock, as the book business is finished. The question to be proposed on a preceding meeting, and balloted for (if required by any member) before admitted in the list for discussion."
Then follow, through page after page of the old book, questions put down for discussion, and in most cases the opinion arrived at. Among the names in which questions stand are E. K. Fordham, Joseph Beldam, senr., Wm. Nash, Elias Fordham, James Phillips, Samuel Bull, Valentine Beldam, John Fordham (Kelshall), John Walbey, Wm. Wedd, Robert Hall, Mr. Crabb, Mr. Tate, Richard Flower, Mr. Carver, Mr. Jameson, Mr. Barfield. These were some of the men who figured in the intellectual tournaments of the time. Let us glance at a few of the questions debated and the result, and we shall get some idea of the subjects which engaged men's attention, and what they thought upon them. The subjects cover a great variety of matters, and frequently were as wide apart as the poles in their nature. Here are the first two questions debated:—
"Whether a General Enclosure will be beneficial or prejudicial to the Nation?"
"Whether Hope or Fear be the most powerful incentive to Action?"
I venture to transcribe a few more questions at random, with the decision of the forum upon them.
"Whether it be right for the Legislature to make Laws to punish prophane swearing?—James Phillips.—Determined." [That is, determined that it was right.]
"Whether free Inquiry is not upon the whole beneficial to Society though it may be attended with some ill effects to Individuals?—E. K. Fordham.—Determined unanimously for full inquiry."
"Whether a Candidate for Parliament ought to engage to support any particular measures in Parliament previous to his election?—He ought."
"Whether it would be better to maintain the Poor of this Kingdom by Charity or Rate?—By Charity."
"Whether Publick or Private Punishments are to be preferred in a Free Country?—Publick Punishment preferred, August 27th, 1787."
"Whether a Man can or cannot be a real Christian, and at the same time a gentleman in the World's esteem?—Joseph Beldam, senr.—Can 13, Cannot 11."
"Whether the Art of expressing our thoughts by written characters is not superior to any other art whatever?—John Walby."
To the above question is given the very curious answer—15 for Writing, 9 for Agriculture. Evidently there were some farmers of the old school in the forum!
The character of the schools of the period is reflected in the following:—
"Whether a Public or a Private Education for youth is to be preferred?—Unan. for a private one, in favour of virtue."
"Whether the use of well-composed forms, or extempore prayer in dissenting congregations be most agreeable to the Dignity of Religious worship, and the general Edification?—2 for Forms, 16 for Extempore."
"Which is the greater Evil, to Educate Children above or beneath their probable station or Circumstances?—5 above Circumstances, 9 below."
Here we get a hundred years' old opinion that in effect it is better to educate children above their probable station and let them take their chance in the competition of life than to educate them below it. This was evidently a vigorous reforming opinion for those days, considering that Board Schools were yet nearly a hundred years off!
Fifty years even before the Reform Bill it was possible to get such an opinion as the following upon the suffrage:—
"If we could get a Reform in Parliament would it be expedient or just to exclude any Order of subjects from giving their vote for a Representative in the House of Commons?—John Fordham (Kelshall).—Yeas 2, Noes 7." That is seven out of nine were in favour of universal suffrage!
Here is an instance of the logical and discriminating faculties which these forums called forth in such a high degree:—
"Is good sense or good nature most productive of Happiness—taking both the Individual and Society into the Account?—Good Nature to Individuals 13, Good Sense to ditto 8; Good Sense to Society 19, Good Nature to ditto 1."
The foregoing answer is a very nice discrimination and involved a "reasoning out" which is in striking contrast with most modern debates in which the facts can be read up from various almanacks. The meaning of it is of course that good nature between man and man and good sense in general society are most productive of happiness.
The following is quoted of a different type:—
"Which of the three learned Professions—Law, Physic, or Divinity—has been most useful to Society?—Law 7, Physic 1, Divinity 9."
This was rather hard upon the doctors, it must be confessed, but, then, society had no reason to be very grateful to a class of men who in those days dealt so largely in bleeding, blistering and purging! It would be interesting to know what sort of a vote would be given on such a question now. Probably it would be found that the doctors had pulled up a bit during the last hundred years.
Here is another on the State and individual opinion:—
"Has the State a Right to take Cognizance of any Opinions whatever, either civil, political, or religious?—A, 6; N, 12."
The following shows the financial insecurity of the times:—
"Ought country Banks to be encouraged in Great Britain"—A majority of more than two to one were of opinion that they ought not! This was in 1791.
There were, of course, topics of a more strictly controversial kind, bearing upon tithes, Church Establishment, Test Acts, &c., the discussion of which was natural enough to a body constituted as the Royston Book Club was, chiefly of Dissenting ministers and wealthy adherents in their congregations. I have, however, quoted enough to show that it was not merely a sectarian conventicle, but a forum for intellectual debate in its fullest sense. Upon this point the following three questions may be added:—
"Is there any foundation in fact for the popular Belief of Ghosts and Apparititions [sic]?—J. Phillips.—Y, 15; n, 26."
If fifteen men of education voted for the Ghosts can we wonder at the stronghold they had among the common people, and that it has taken the hundred years which have elapsed to get them generally disestablished?
"Whether Old Bachelors ought to be most pitied, envied or blamed?"—No verdict, probably the bachelors were in pretty full force and resented the liberty implied by the question!
"Whether Good Sense, with a deficiency of Good Temper, or Good Temper with a deficiency of Good Sense, be preferable in domestic life?—W. Nash.—12 in favour of Good sense, 14 Good Temper."
That the debates were often characterised by considerable freedom of thought and utterance is evident from other sources, as when the gifted young barrister of Bury St. Edmunds (Henry Crabb Robinson) by his outspoken sentiments in one of the debates, and admitted leanings to Godwin's philosophy, brought down the reproof from the great Robert Hall upon his friend Mr. William Nash, for receiving the young barrister of freedom of opinion on friendly terms into his family at Royston. But the family of the quiet and eminently respectable country lawyer appear to have had no cause to regret the enduring friendship of the brilliant young conversationalist, who afterwards became an intimate friend of Wordsworth, Southey the Laureate, and the Lake School, with Goethe, Madame de Staël, and many other great names in the world of letters and art, and even had the offer of the Chancellorship of the Duchy of Sax Weimar.
At such a time, however, these debates did make a good deal of stir, in fact "as the members were credited with holding what at that time were called dangerous principles, their meetings used to cause a great excitement in the place."
The peculiarity of these debates was the prevailing discussion of general principles. The region of practical politics for many of the coming questions was as yet almost half-a-century off, and having no effective means of influencing many matters which did, nevertheless, touch their daily lives very closely, they turned their attention inwards to the mental exercise of debating abstract questions of high philosophy and of morals.
The Book Club continued its meetings at the Green Man from 1761 until 1789, in which year it was "agreed to go to the Red Lyon," and from that time, during the remainder of the last and the earlier years of the present century, it continued to meet at the Red Lion, in the same room, curiously enough, which had accommodated the old Royston Club, and the two extremes of social and public life I have indicated, were in turn brought under the same roof! To many of the old habitués of the place under the older institution this use of their place of meeting by "traitors, republicans and levellers," as they would have called them, would have been little short of desecration, and that it was possible for two such institutions to have existed for some time at least side by side, can only be explained by the fact that one was an institution reflecting the prevailing belief of the town at that time, while the other brought together many of the county families of the old order.
The only person living who ever attended one of the Book Club's debates, I believe, is Mr. Henry Fordham, who can just remember attending one meeting at the Red Lion towards the end of the Club's debating period.
Have we degenerated since the period of this stiff and vigorous debating of our great grandfathers? Would it be possible now to bring together forty or fifty ladies and gentlemen all eager for debating questions of moral philosophy, and public justice? Has the age of plain living and high thinking completely deserted our local life, and left us comparatively high living and plain thinking instead? The conditions of life have so greatly changed that the comparison need not be pressed home, yet these are questions which naturally arise after a glimpse at the old Royston Book Club.
That the education of that day was very exact is afforded by the announcement of Mr. Jeremiah Slade, the keeper of a boarding school at Fowlmere in 1766, which reads:—"Young gentlemen genteely boarded and instructed in the art of true and correct spelling, and of right pronunciation; reading English with a true emphasis, writing all the most useful hands with accuracy and freedom and elegance; arithmetic in all its branches in the most concise manner with its application to trade and commerce," &c., &c.
CHAPTER IV.
THE PAROCHIAL PARLIAMENT AND THE OLD POOR-LAW.
In these days, when so much is heard in favour of coming back to the Parochial area as the unit of local government, it may be of interest just to glance back at the condition of things when, in the last century, the parish vestry was almost omnipotent, and controlled all sorts of things, from a pauper's outfit, or from marrying a pauper, to the maintenance of the fire engine, the repair of the Church, and the wine used at the Communion! The oldest materials I have found available for obtaining a glimpse of the Parochial Parliament at work, both in Royston and neighbouring parishes, have been the Royston parish books, and sundry papers and accounts which have come under my notice belonging to neighbouring parishes.
It was customary for everyone attending a vestry to sign his name or make his mark, a good old custom worth continuing in every parish vestry—and it was no uncommon thing to find from a dozen to fifteen names entered. Parish business was not in those days the dry affair it often is in these days of "getting together a quorum." If the truth must be told, our forefathers in the good old times had a way of preventing its being "dry," and the parish accounts I have no doubt in every village in the district as well as in Royston, still record the unvarnished tale! The custom was for the clergyman to announce in Church on Sunday the day and hour of meeting of the vestry—generally on a Monday—and also the subject which was to engage the attention of the vestry. Monday morning came and with it the tolling of the bell to summon the vestry, but this was only the letter and not the spirit of the Local Parliament, which was forthwith adjourned from the Church to a more convenient and also more congenial time and place, viz., at six o'clock in the evening "at the house of William Cobb, at the sign of the Black Swan," or some other name and house as the case might lie.
The general practice of holding meetings by adjournment from Church seems to have been framed on the principle of giving all the publicans a turn, for in the seven years, 1776-82, the vestry meetings for Royston, Herts., were held at twenty-two different inns or public-houses. Here is a typical entry which explains the whole system prevailing during last century:—
"Ordered that this meeting be adjourned to this Day Month at 4 o'clock at Church, and from thence to be adjourned to some public-house to finish the business for the month, during the Cold Weather."
In this way the tradesmen of the town, or the farmer, the blacksmith and tailor in the village, relieved from the cares of the day, assembled in the evening on the sanded floor of the old inn, and, studiously furnished by Boniface with long Churchwarden "clays," puffed away, until, through the curling fumes which arose from the reflecting group of statesmen, parochial projects loomed large and a little business was sometimes made to go a long way! The "licker" and the fumes inspired sage talk on mild politics, and of enhanced prices to come, some war that was talked of "in Roosia or som'er out that country," mixed up with reminiscences of wars that had been, and the rare prices that had ruled in Royston Market!
There was a blunt honesty and an entire absence of squeamishness in these public servants of the good old days, and what was considered necessary and proper on such occasions, both for their own proper dignity and "the good of the house," they did not hesitate to order, and for the benefit of posterity down went the candid acknowledgment in the parish accounts——
L s. d.
Paid at a vestry at Rogersis for licker . . . . . . . . . . 0 3 0
Paid Danl. Docwra what was spent at Easter Monday . . . . . 0 5 0
Danl. Docwra not only kept a public-house in Royston, but also at this time (1771) was rated for a bowling green as well, and it is possible that the Parochial Hampdens and their officers, like Drake and the Spanish Armada, prepared for work by a little play. As to the amount of "licker" necessary for the efficient control of parochial affairs I find that the villages had sometimes a different standard, for an entry in the Therfield parish papers gives ten shillings as the amount spent at a town's meeting, and a similar amount was entered for Barkway. Strange as it may appear in these days of Government auditors, the parish officer then debited something to the parish account at every turn of his official duty.
Here is one way in which they managed a Parochial Assessment—
"Ordered that six of the principal inhabitants of Royston look over all the estates in the town, and each send in his own estimated list of their ratable value to a special meeting, and from those different lists form a revised list of assessment to be afterwards stuck on the Church door, allowing objections to be made, and if necessary amending assessments accordingly, first calling in the assistance of Mr. Jackson, of Barkway, the land surveyor."
The assessment was evidently a low one, for the highest amount paid for a shilling rate was 18s., and the lowest 1s. 6d. As to the property assessed, wool-staplers and maltsters were the principal items. A shilling rate for Royston, Cambs., produced about one-fourth of what it does now.
The year 1781 marked a new era in the local Parliament for Royston, both for the improved local authority then instituted and for the unity of the town. This was brought about by what, for want of a better name, I will call the Act of Union, by which the divided parish of Royston in Herts. and Cambs. was made one for local government purposes, with one vestry, one clerk, and one beadle, but with separate overseers and churchwardens. The management of the business under this Act of Union was placed in the hands of a Committee, consisting of the churchwardens and overseers, and of eight gentlemen for the Hertfordshire side, and three for Cambs. The new local parliament was made up of the following:—For Hertfordshire, George North, churchwarden, Henry Andrews (the astronomer), and Wm. Cockett, the two overseers; Tuttle Sherwood, churchwarden, and Thomas Moule and Thomas Watson, overseers for the Cambs. side; and the following elected members, viz., for Herts., John Phillips, Michael Phillips, Edward Day, Wm. Nash, Samuel Coxall, Thomas Wortham, William Stamford, junr., and Thomas Watson; for Cambs., Joseph Beldam, William Butler and John James.
The above Act of Union was passed as an experiment, and the Parliament was to be a triennial one, at the end of which period either party was at liberty to withdraw, but as a matter of fact it was formally renewed every three years and continued at least until 1809. The first act of the new local authority was to appoint Henry Watson as vestry clerk at a salary of five guineas a year, to decide that no poor should be allowed out of the Workhouse, only the casual poor, and also that
"All meetings to be at the Church at toll of Bell, and adjourn as they think proper * * their expenses from the Overseer at each meeting not to exceed a shilling."
If this meant a shilling each member it looked like "Rogersis'" bill for "licker" going up, but if for all the members together it was decided retrenchment as well as reform. Among others who were parties to the agreement, but not in the first committee, were:—John Cross, John Warren, John Hankin, John Trudgett—what a lot of Johns they had in those old days!—Peter Beldam, Robt. Leete and Danl. Lewer. The new Local Parliament had not been in existence long before it began to set its house in order for business and framed other rules for its conduct. Instead of being a mere vestry with a chairman waiting for a quorum, it became an active local body, and, thanks to its methodical five-guinea clerk, actually had its meetings convened by sending out printed cards, as appears by the following entry:—
"Ordered that 500 Printed Cards be got from the Printing Office at Cambridge for the purpose of calling the Committee."
There was no printing office in Royston till the beginning of the present century. Another innovation was more sweeping, and that was that the custom of meeting at the inns of an evening was, at least for a time, abandoned. The meetings were held at Whitehall, at the top of the High Street, and to make things smart and business-like, a dozen strong chairs were bought for the use of the Committee room. There was also a rule about attendances, and any member failing to put in an appearance was fined sixpence, and if he happened to be the overseer, the enormity of his offence was marked by a fine of a shilling—"unless a note be sent to the meeting" [explaining cause of absence]. Here was a model authority, the like of which the town of Royston has never had since, considered as a working body, and having a due regard to the light in which things were then regarded as compared with the present time.
In glancing at some of the things for which the Parochial Parliament was responsible, I must ask those readers who, though not resident in Royston, may take an interest in these pages, to bear with me while I refer to a matter which exclusively affects some of the townspeople of Royston. As it was, whether rightly or wrongly, brought into the parish accounts for Royston, Cambs., for many years during the last and the present century, it may be convenient here to make some reference to the property in Melbourn Street, Royston, Cambs., now generally known as the Cave House and Estate, and its management during the period of which I am writing. In the first place then, it has really nothing whatever to do with the Cave, as a property, excepting for the accidental circumstance that nearly at the end of last century the then occupier of the Town House, as it was called, Thomas Watson by name, and a bricklayer, set his men to work during the hard winter of 1790, at cutting the present passage down through the solid chalk into the Cave from the house by which it is now entered. An interesting advertisement of this event which I have found in the Cambridge University Library is given below. It bears the date 1794.
"ROYSTON CAVE OPENED.—
"T. Watson respectfully informs the public in general and the antiquarians in particular, that he has opened (for their inspection) a very commodious entrance into that ancient Subterraneous cavern in Royston, Herts., which has ever been esteemed by all lovers of antiquity as the greatest curiosity of the kind in Europe. T. Watson hopes that all those who may think proper to visit the above Cave will have their curiosity gratified to the full extent. The passage leading to it is of itself extremely curious, being hewn out of the solid rock.
"N.B.—It may be seen any hour of the day."
