[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 litteræ correctionis emanârunt.”
[17] This church had disappeared, as Leland tells us, long before his visit to Ripon, which took place about 1538. The dates of its erection and demolition are both unknown. In the Chapter-house is preserved a key which has been assigned to the fifteenth century, and which has been thought to have belonged to Allhallows, but it is thought that the church disappeared at an early date.
[18] This Sunday is still called Wilfrid Sunday at Ripon. The Saturday preceding it is the day on which the town commemorates the Saint’s return from his first appeal to Rome. The season is regarded as a holiday, and another relic of the nativity festival survives in the fair held on the Thursday after August 2nd.
[19] The Easter Communion has survived till our own day. Within living memory, and at a period when Early Celebrations were not usual, it was celebrated at 7 A.M., and people drove in from the outlying places.
[20] This word is probably connected with the Anglo-Saxon ‘béd,’ a prayer (whence ‘bedesmen’), and means a ‘house of prayer.’ In one passage of the records it is rendered in Latin by proseucha.
[21] It was Walbran, again, who drew attention to Leland’s phraseology here.
[22] The Canon of Stanwick was always in Ripon, but was not considered technically a canon-resident. Perhaps he was not entitled to the special fees for residence. He had, however, full capitular rights. These had been denied to him by Dragley, but were now restored by the Archbishop.
[23] If the Ripon hospitals were dissolved they were re-established, for they are still fulfilling their purpose.
[24] I.e., the Saxon crypt.
[25] The project is being realized in our own day.