The Voices of Morebath: Reformation and Rebellion in an English Village

The Voices of Morebath: Reformation and Rebellion in an English Village by Eamon Duffy recounts a town in western England between the years of 1520 and 1574. Built around the church records of Morebath written by Sir Christopher Trychay, Duffy elaborates that the parish accounts of “Morebath [are] unique... in [their] extraordinary verbal immediacy” in contrast to “desiccated lists of incomes and expenditure ” that comprised other contemporary Tudor parish accounts. (32-33) Duffy takes the “viv

The Voices of Morebath: Reformation and Rebellion in an English Village by Eamon Duffy recounts a town in western England between the years of 1520 and 1574. Built around the church records of Morebath written by Sir Christopher Trychay, Duffy elaborates that the parish accounts of “Morebath [are] unique... in [their] extraordinary verbal immediacy” in contrast to “desiccated lists of incomes and expenditure ” that comprised other contemporary Tudor parish accounts. (32-33) Duffy takes the “vividly personalised” (33) records of Sir Trychay and analyzes the community of Morebath while postulating the importance of the parish in dictating communal religious action. Thus, Sir Trychay's records along with Duffy's observations grant historians new insight into the complexity that was parish life during the English Reformation.

“For so small a place,” Duffy writes, “Morebath had astonishingly elaborate internal structure, whose practical arrangements were reflected in the accounts.” (24) He maintains Trychay's accounts illustrate the “elaborate internal structure” of the community characterized by “shared decision-making and accountability.” (31) Therefore, Morebath is positioned as a unified body of people, irregardless of social standing, that followed the lead of its vicar. All community members participated in Trychay's parish, whether as high wardens or as caretakers of the parish sheep. Duffy accords Trychay's records were written to be read aloud to the parishioners “like the recitation of a litany.” (43) Such a recitation reinforced the unity of the community by demonstrating the benefits wrought from communal efforts.

As religious reforms came from above, Duffy employs Trychay's records to show how Reformation and Counter-Reformation forced change in Morebath. In 1538, Cromwell issued a series of reforms, some of which called for the end of the idolatry of saints, that would affect all English parishes. Though the means remain unknown, Morebath learned of the Royal Injunctions before they were enacted. It is apparent through Trychay's records that Morebath quickly stopped paying for the maintenance of the saints before the Injunctions became official. Yet, “precisely because it is clear that Sir Christopher remained a firm believer in the intercession of the saints,” as illustrated by his own devotionals to Saint Sidwell, “the extent and promptness of Morebath's conformity... becomes all the more striking.” (103) This quick adaption supports Duffy's argument that the community was united through Trychay's parish leadership. Thus, the community could quickly accommodate upcoming political and religious changes. Strikingly, Trychay also denotes the financing of five men who joined the 1549 Western Rebellion against Henry VIII and his reforms. Rather than seeing this as self-incrimination, Duffy views this as Trychay merely keeping with the Tudor period ideal “whereby every penny spent must be declared.” (139) And, despite seeming to rebel against the king, those men likely characterized their participation as a fight against the corrupting influence of Henry's advisers and not Henry himself. A fine line, but to them a clear distinction. Once again, Duffy demonstrates the community of Morebath reacting through the parish to religious change.

Sir Trychay's unique first person account grants a view of a dynamically changing historical period. Duffy's evaluation of Trychay's records brings to modern historiography a microscopic analysis of the English Reformation and its effects on those 'on the ground.' Further, Duffy clearly views these religious changes as 'orders from above' and uses Sir Trychay to advance this historiography. The narrative of Duffy's monograph establishes that since Sir Trychay was the head of the parish in Morebath, he led the united reaction of his parishioners to the ordained religious reforms of the Tudor period. Trychay's records, and Duffy's use of them, provide a strong argument for 'Reformation from above.' One may disagree with the Duffy's conclusion of Reformation from above; However, Duffy's interpretation of Trychay's records is difficult to refute and provides a solid platform for 'top-down' Reformation.