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July, 2011:

William Edward Forster of Bradpole

Within the space of twelve months the nation lost two of its great Victorian social reformers. Following the death of the 7th Earl of Shaftesbury in 1885 another Dorset man who shared a concern about the poor and elementary education passed away in 1886; he was William Edward Forster.

Born in Bradpole, a parish in the west of Dorset on the 11th of July 1818, he was the son of William and Ann Forster, ardent workers for the Quaker cause who travelled widely to promote Quaker principles. Even while pregnant his mother went to Ireland to encourage the meetings of Friends there. They had their son educated at a Quaker school; lacking a formal University education he abandoned his plans for a career in the law instead steering a course into the world of trade and commerce, successfully entering the wool business in Yorkshire.

Jane Martha Arnold, the eldest daughter of Dr Thomas Arnold, became his wife in 1850. In the church at Ambleside there is a memorial window dedicated to him. William and Jane were not blessed with children of their own but on the death of Jane’s brother William in 1859 the Forster’s took in and later adopted his four children. Marrying Jane Arnold, who was not a Quaker, brought Forster into conflict with the movement and he was excommunicated for marrying her. Later he joined the Church of England.

William travelled to Ireland with his father in 1846-47 to distribute aid in the Connemara. His time there left a lasting impression on him and he started to take an interest in the troubles in Ireland and elementary education at home. He also took an interest in anti-slavery: his father died in Tennesee in 1854 while he was on an anti-slavery mission for the Quaker movement.

He grew-up at a time when wages in the south west of the country fell to three shillings a week, resulting in most agricultural workers relying on some support from the parish. This was a time of hayricks being fired, threshing machines destroyed, and there were widespread riots in 1830. Over half of the parishes in rural areas lacked schools. Forster said of his own parents: “they are as poor as rats… keeping neither carriage, nor gig, nor horses, only a small pony…and our house is quite a cottage.” 

It was against this backdrop that William Forster began to take a more active role by speaking and lecturing. He summed up his political aims thus: “If I had to take part in the administration of affairs in this country, I would strive to accomplish two great purposes…to give relief, and lasting relief to poor Ireland; and get the children of the working classes out of the gutter, by educating them”. He was destined to tread the corridors of power and was true to his ambitions.

In 1859 he stood for election to Parliament, but was unsuccessful as the Liberal candidate for Leeds. He tried for Parliament again two years later and he was returned unopposed to represent Bradford and again in 1865, 1868, and 1872.

He contributed to Parliament’s debates on the Civil War in America and in 1868 was made Under-Secretary of State for the Colonies. He brought in Education Bills in 1867 and 1868 and when the Liberal Party formed the government that year he was appointed Vice-president of the Council and tasked with the job of formulating a government measure for national education. Forster was the architect of the Elementary Education Act passed in 1870 and he was responsible for seeing the Ballot Act of 1872 through Parliament.

Strongly tipped to become leader of the Liberal party he would not allow his name to be put forward.  He was elected to the Royal Society and became Lord Rector of Aberdeen University. In 1876 he visited Serbia and Turkey.

When Gladstone was returned to office in 1880, Forster was appointed Chief Secretary for Ireland and held the position until May 1882. This role put his life in harms way and on his frequent visits to Dublin he was escorted by mounted and armed police: several attempts on his life were thwarted. The Nationalist press nicknamed him Buckshot because they believed he had ordered its use by the police when firing on a crowd. Forster resigned on 2nd of May 1882 after Gladstone announced the government’s intention to release nationalist prisoners; a few days later his successor, Lord Cavendish, was murdered in Dublin. His political record in education and anti-slavery are all over shadowed by his time dealing with the troubles in Ireland.

The census records give us an insight to how his influence and power grew. In 1851 he is living with his wife, sister in law, and three servants at Otley in the West Riding of Yorkshire, and he is described as a Worsted Stuff Manufacturer.  A decade later William and Jane Forster are to be found in Guildford Street, St. Pancras, London and the record shows two nieces and one nephew are with them. There is a governess and four servants; he is described as an M.P., Spinner and Manufacturer.

At the height of his influence in 1881 we find him and his family at 80, Eccleston Square, St. George, Hanover Square, London.  The record confirms he and his wife have adopted their nieces and nephew who are now in their twenties. The family enjoys the support of a lady’s maid, cook, upper housemaid, two footmen, under housemaid and a kitchen maid. He is described as M.P. Chief Secretary to the Lord Lieutenant of Ireland.

William Edward Forster passed away on the 6th of April 1886.

Caroline Jane Cousins (1837-1927)

One of the Last Knocker-Uppers!

The idea of an Alarm Clock has been around for a long time but it was not until 1908 that a reasonably reliable device came onto the market at a price a working man could afford. This brought with it the demise of the Knockers-Uppers, a profession that finally died out in Dorset soon after the end of World War I.

This is the story of Caroline Jane Cousins, a lady who, in her twilight years managed to make a living as a Knocker-Upper in Poole; more specifically from the Quay to the Gas Works which took in Lagland Street, Thames Street, Stand Street, Taylor’s Buildings, Emerson Road and the High Street. For three pennies a week she would come around and wake up workers from their slumbers by tapping on the bedroom window. For most of her clients this would mean a really early morning call as work in most of the factories in Poole started at 6am.

In winter she would start her rounds well before daybreak, dressed in a black dress, white apron and shawl, all topped off with a white bonnet. She had a lantern and a long pole which she used to tap the windows with. She also had a whistle with which she could hail the police if anyone attempted to assault her.

She became known as ‘Granny Cousins,’ though by all accounts she was not the family woman this form of address implies, at least in her later years. Indeed, when one of her sons, Solomon, lost both his legs in an accident she took it quite philosophically and apparently showed little sign of grief when he died; neither does she appear to have had much contact with her children and grandchildren in her later years.

Recalling the days when she lived in the country was something she liked to do. Those were times when necessity meant she had to make a meal go a long way and this was her top tip: “You put yer piece o’bacon in pot and then when he’ve a-cooked a bit, put in yer cabbage, then whack up yer dough enough for the family and put he in on top. Tha’s Skiver Cake,  that is, an’ good for’ee, too. But, don’ee drow away the water ‘tis biled in. You drink that there an’ twill keep away all manner o’ diseases.”

She was the daughter of Benjamin and Sarah (Lovell) Bartlett and baptised at St. Mary’s church, Morden, on New Year’s Day 1837.  Her parents were both from close-by Lytchett Matravers and they married there on the 14th of June 1820.  Her mother died aged 49 and was buried on the 12th of August 1847at St.Mary’s, Morden. The census taken in 1851 records Caroline with her father, older unmarried sister Diana, and one-month-old niece Elizabeth, living at Sherford, Morden. In 1861 Caroline is lodging with Isaac and Martha Lovell at White Field, Morden; she is described as a nurse and house servant.

She married Joseph Cousins in the early months of 1863. Joseph was older than her by 34-years and after her marriage she more often than not appears in records as Jane. As far as we can tell Caroline and Joseph had four boys and two girls. In 1871 Joseph then 69 years of age and Caroline just 35 years could be found at 3, Horse Pond Cottages, East Morden, with them their children: Benjamin, Thomas and Louisa. (There are indications of another child born early in 1865. He was named Owen but we haven’t been able to establish were he was in 1871 and 1881.)

Joseph Cousins died in 1880 leaving Caroline in desperate circumstances. She was forced to move into the Union Workhouse at Wareham, taking sons Thomas and Soloman and daughter Dinah Fanny with her.

By 1891 Caroline had removed herself from the workhouse and was living at Scaplins Yard, Salisbury Street, in the St. James parish of Poole. With her is her daughter Dinah and sons Solomon and Owen, who is now married to Rosena Ellen (Gallop); they married towards the end of 1887. Owen was a bricklayer’s labourer.

In the years between 1891 and 1901 Caroline became detached from her children and was living at 1, West Street, St James, Poole, where she was employed as a housekeeper to a widower, James Arnold, a bricklayer.  The 1911 census records her at 24 Skinner Street a boarder with William Efemy, a fisherman.

We think her time as a Knocker-Upper started around 1901and continued until just after the end of World War I when she retired and also gave up working at the local twine factory. She was described as a strange old woman who didn’t wear her heart on her sleeve and had a way of talking at great-length to no one in particular, staring straight ahead as she did so.

After her retirement she joined the Salvation Army, a cause she remained faithful to until her death in 1927. She received no old-age pension and she was looked after by the parish. Having no home of her own she showed no signs of self-pity and lived in the humble lodgings she had acquired with a friend. She had enjoyed good health for most of her life, something she put down to always drinking the water she cooked her vegetables in.

Inevitably her strength started to fail her. She was taken to the local infirmary where she died aged 89. She possessed a battered alarm clock, which had no doubt accompanied her on her morning rounds. But she deserves to be remembered not only for her unusual occupation but because of her determination to get on with life despite all the hardship it threw at her.

 

Footnote:

Vanessa Marshall writes: Her daughter Fanny Dinah Cousins married Edward Martin Effemy in 1893 at St James’ Church, Poole and Granny Cousins attended the marriage. The had a total of eight children, including: Mary Fanny Caroline and James Effemy in 1904. Mary’s middle names were after her mother and grandmother. Unfortunately Fanny Dinah died in 1905, when Mary was only 14 months old.

Mary and her elder sister were fostered out, but Mary knew her grandmother Granny Cousins well. Furthermore, Granny Cousins was living with a distant relative of Martin Effemy’s – William Effemy (sic) in 1911. The sad thing was that Granny Cousins outlived all her children, but she knew her Effemy grandchildren.

Her granddaughter, Mary, went on to marry Robert William Frederick Bessant (whose own mother was also an Effemy and their first daughter – Mary Ann Diana Jane was born at Poole in 1932 – the Diana Jane part of her name being a tribute to her grandmother and great grandmother. Mary Bessant is my husband’s mother.

(Granny Cousins was not as detached from her family in her later years, as our article suggests. Ed.)

Jordan Hill Roman Temple and the nature of pagan piety

Leaving Weymouth and travelling two miles north east along the A 353 towards Overcombe, one draws close to an area known as Furzey Cliff. This feature lies within the ownership of the National Trust, but something of far greater value for Britain’s ancient heritage is also here – or rather was, but for the disappearance of all but its foundations. It was a 4th century Romano-Celtic temple of four-square plan, characteristic of the period, a convention which can also be seen in the ground plan of a very similar religious structure the Romans built within the enclosure of the Iron Age hillfort at Maiden Castle. But both there and at Jordon Hill, the site of the temple near Furzey Cliff, all that remains are the footing walls.

The story of how those footing walls re-emerged into the light of day began one day in 1812 when some farm labourers, ploughing a field on the brow of the hill, had to call a halt to their work when their ploughshare struck an object buried in the ground.  It was found to be an urn containing a hoard of several hundred Roman silver coins, which the astonished men principally distributed among themselves. Only a remnant of this amazing find found its way to the county museum in Dorchester. And for another thirty years, Jordon Hill would become a focus of growing speculation as to the possibility that a Roman settlement could once have existed there. But who would be responsible for establishing that that was indeed the case?

In 1843 James A S Medhurst was living in the Weymouth district of Melcombe Regis and working as a craftsman specialising in the production of a kind of decorative inlaid woodwork called Tunbridge Ware, after the town of Tonbridge Wells. Tunbridge Ware involved skilled intricate work, commonly taking the form of boxes having small strips of wood glued together. Woodcraftsmanship, then, was Medhurst’s occupation, but the craftsman had a sideline that would eventually lead to the first systemmatic excavation of Jordon Hill; for Medhurst was a keen archaeologist who had already carried out a considerable amount of digging work in Suffolk before coming to live in Weymouth.

The summer of 1842 was a notably dry one. Under such conditions the foundations of buried buildings are apt to be revealed in grassland or cereals as crop marks. At that time Medhurst’s curiosity had been aroused by the failure of the wheat harvest on Jordon Hill, an event which led to his suspicion that an extensive ancient building lay just beneath the surface. Medhurst commenced his preliminary excavation in 1843, and would continue the work over several other seasons throughout the 1840’s.

The archaeologist first unearthed the foundation of a massive stone wall five feet thick enclosing a square of about 35 square feet. Associated with this wall were pottery and coins clearly of Roman origin and consistent in style with a 1st century construction. Early on in the progress of the work Medhurst had sought the opinion and advice of Professor Buckland who, following his inspection of the site, made known his findings to the British Archaeological Association and the Oxford Ashmolean Society in 1844. He gave as his opinion that the stonework Medhurst had unearthed was the foundation of a square-planned Roman temple, an inner square having been the cella or shrine, while the massive outer wall would have been the peristyle or outer collonade of the normal Romano-Celtic type. Interestingly, some later speculated that the structure may have been a signalling station or Pharos for guiding mariners, but most authorities agree that Buckland’s interpretation is correct. The subsequent discovery of a British coin associated with Roman ones has confirmed the fact.

As the excavation work progressed a number of interesting features came to light. The foundations of a short flight of steps marking the entrance were found near the centre of the south wall. Four feet inwards from the topmost step the bases of four slim columns of Purbeck Marble were found, Beyond the north wall were the base and capital of another column, now on display in the County Museum. In addition to Roman coins and fragments of pottery four sackfuls of bull horns and bones were found by Medhurst within the peristyle, evidently the remains of animal sacrifices to the deity worshipped there.
 
But the most exciting discovery was yet to come. This was a shaft four feet two inches by fourteen feet deep in the south-east corner of the temple area, a feature described in great detail by Hutchins. The shaft had been lined with clay and stone tiles. A cist formed from two oblong stones and containing two small urns, a 21-inch-long sword, an iron crook and bucket handle, two long irons, an iron knife and a steelyard, had been inserted into the base of the shaft. Immediately above the cist was a thin layer of stone tiles arranged in pairs; between each pair lay the skeleton of a bird and a small Roman coin; this arrangement was repeated sixteen times between the top and bottom of the shaft, the sequence being broken midway by the insertion of a second cist containing urns, a spearhead, and an iron sword. The birds had been buzzards, ravens, crows and starlings. The shaft partly underlay the south-east corner of the building. Professor Buckland speculated that the temple had been a shrine to Aesculapius, the god of healing and that the birds and coins had been votive offerings made by Roman families.

Whether the shrine on Jordon Hill had been dedicated to Aesculapius or not, the fact remains that the Romano-Celtic shrines were by no means to be exclusively for the veneration of any one deity once the Romans had established themselves in England. The pre-eminent concern of the new colonists was to consolidate their authority and to give the native Britons to understand that, having arrived in the country in full force, they meant to stay to time indefinite. Any dissent, resistance or outright rebellion would be swiftly and brutally suppressed, but at the same time the tenor of the system of government they established would otherwise be, as a matter of policy, one of peaceful cooperation and neighbourliness. As became clear from James Medhurst’s excavation of a nearby cemetery, the natives responded positively to the Romans friendly overtures, for the dig had revealed the interesting fact that Romans and Celts alike had shared the same communal burial ground. Furthermore, they had also worked together in contemporary potteries discovered and excavated at Sutton Poyntz. But most interesting of all was that this cooperation extended to religious belief as well. Polytheism, belief in the existence of more than one god, was of course endemic to the pagan civilisations and pre-Christian societies, and so the coming of the Romans into contact with the Britons created a fusion of two pagan traditions. Each race worshipped their own pantheon of deities under different names, but it was quite possible for men of both traditions to practise the sharing of a shrine, to use it for the worship of their own gods and to retain their distinctive beliefs. Cross-cultural identification of deities ruling the same thing (eg: health, love, war) was also commonplace. It was never the policy of the Romans, at least to the very end of the occupation, to ruthlessly suppress the religions of the lands they conquered or forbid on pain of death the worship of all gods but their own.

Consequently the Jordon Hill temple cannot be considered as dedicated to any one particular pagan deity, but was quite likely shared between conquerors and conquered alike. James Medhurst died in 1879, having left Dorset for another part of the country soon after his excavations were concluded. The archaeologist took most of his collection of finds with him but upon his death Pitt Rivers bought a share of the collection and many more of the objects were purchased by or given to several county museums where they are still held today.

But the Jordon Hill site had not given up all its secrets. In 1928, 116 years after the initial find of the urn hoard, a similar discovery was made in the near vicinity of the temple. This time however there was no trace of an urn, the coins having been buried loose as a hoard within the ground and simply covered over with a stone slab. It was, and remains, the largest hoard of Romano-Celtic bronze coins ever to be found anywhere in the Roman Empire. As this find was obviously one of considerable importance the coins were entrusted to Mr F S Salisbury, a noted expert numismatist. His description of them is given in detail in Vol 51 of the Proceedings of the Dorset Archaeological Society. Following classification of the currency it was intermediately entrusted to Mr Mayne & Co, owners of the then Weymouth Bay Estate, who in turn dispatched the coins to the British Museum for re-distribution to Dorchester, Portland and Yeovil Museums as well as to the offices of Weymouth Corporation.

Most of the coins in the Weymouth Hoard of 1928 as they became known, were of 4th century origin, the great majority of them having been minted during the reign of Theodosius 1. This emperor, a successor to Constantine, had decreed Christianity to be the official religion of the empire by the time
of his death in 395 CE, But despite a distinct loosening of the hold of the old gods on the popular imagination of the pre-Christianised Britons towards the end of the 4th century, the advent of Christianity also (paradoxically) brought with it a distinct hardening in attitude on the part of Rome towards the pagan deities. Their worship was declared to be illegal and the offering of sacrifices even became a capital offence.

But what was really interesting about the coins was their marked worn condition, confirming the widely held suspicion that a continuation of the old religion or paganism persisted in the countryside after the Christianisation of the towns, and furthermore, that the Jordon temple site remained in use almost to the very end of the Roman occupation from 410 – 429 CE. Once the Romans had withdrawn from Britain and the value of currency had depreciated, hoarding and burial became the popular way to dispose of the valueless coins. Interestingly, J Collingwood Bruce, in his Handbook to the Roman Wall notes that: “AD 418 The Anglo-Saxon Chronicle says: This year the Romans collected all the treasures that were in Britain, and some they hid in the earth, so that no-one has since been able to find them; and some they carried with them into Gaul…”
Perhaps a few of the temples and shrines that the colonists had built were re-consecrated as Christian oratories, but the remainder were either demolished or abandoned to fall into ruin. It is likely therefore that the Jordon Hill temple was one of the last to go, given the evidence of the long duration and late abandonment of the site. The Romans may have destroyed the building before (or as) they left, or, as is more probable, it was simply deserted and left to rot.
 
By 1931 the whole of Jordon Hill had passed into the possession of the Weymouth Bay Estate Company, with a view to development for housing. This clearly posed a threat to the archaeology of the site and brought about an urgent need for the conservation of the already existing structures, plus the imperative for seeking out anything hitherto missed by Medhurst’s excavations. Accordingly Charles Prideaux, and eminent archaeologist member of the Dorset Archaeological Society, was appointed to direct a rescue excavation, his first job being to uncover the site, a task in which he was assisted by volunteers from Weymouth College Field Club. Trial trenches were opened in various directions and the ground opened up to a distance of 15 feet from the outer wall of the temple, but no boundary wall or any other structural find of significance was made. However, many objects of interest did emerge, Jewellery, combs, black burnished pottery, as well as coins and iron nails. The following year Col Charles Drew, curator of Dorset County Museum took over from Prideaux as director, but was no more successful in locating structural finds of note, although, again, more artefacts would be revealed. Indeed, by the time these excavations were concluded 88 Roman coins and one Celtic coin had been recovered. This brought the total found in direct association with the temple to 177. The site was then temporarily covered with a layer of earth as a protection from bad weather and then offered to the nation by the WBCE, passing into the custodianship of HM Office of Works. 

Since the Prideaux-Drew excavations were concluded, there has been only one further investigation of the related sites, this being undertaken by Dorset archaeologist Bill Putnam in 1969. Anyone sufficiently interested in researching the subject further can find additional material in Hutchins’ History of Dorset      Volume 2 and the Dorset Field Club Proceedings  Volumes 10, 21, 44, 51, 53, 54 & 57.

Thomas Gerard of Trent

Thomas Gerard was born at Trent in 1593. Educated at Gloucester Hall, Oxford, he was an historian, friend of Leicestershire historian, William Burton and an admirer of William Camden. It is only recently, since 1896, that Trent transferred from Somerset to Dorset. Thomas Gerard developed a liking for Dorset, following his marriage in 1618 to (Mrs) Ann Coker of Mappowder.

Their daughter, Ann, married Francis Wyndham of Trent in 1646 and in 1651 Francis and Ann provided a refuge for King Charles II, hiding him from the pursuing Parliamentarian soldiers as he travelled through Somerset on his way to Bridport and safety in France.

Thomas Gerard wrote the first book in English about Dorset but today it is still known as Coker’s Survey of Dorset, having been wrongly credited to his brother-in-law, John Coker, when the manuscript, missing its title page, was discovered and published a century after Thomas Gerard had written it. ‘Coker’s Survey of Dorestshire – containing the Antiquities and Natural History of that County’ is the book’s full title.
 
It is Gerard’s unfinished work about Somerset: ‘Particular Description of Somerset’ of which there is no doubt he is the author, which provides the proof that he, rather than his brother-in-law, John Coker, was the author of the Survey of Dorset. Both books use the same organised plan of work and start with a map of the county showing the names of the hundreds, followed by a general description of the County using headings such as: rivers, commodities and forests. He follows the rivers each in turn from their source, describing the towns along their route to the sea noting any important families living along the way. If further proof is needed on page 76 of the book the author refers to “…my predecessor John Gerard.

 The History and Antiquities of the County of Dorset, by John Hutchins is the major reference work for anyone studying the history of the county and Hutchins used ‘Coker’s,’ as he referred to it, as a reference source.

Thomas Gerard died aged 40 years.

“Poor Silly Creatures”

Who rules England:  the King or Parliament? That was the question setting the country alight in the middle of the 17th century. Both had their armies ready to slog it out to the death and it seems either side gave scant regard for peoples land, crops or property.
 
Here in Dorset and some other counties the less politicised among the population got thoroughly fed up with Charlie and Ollie’s gangs trampling down their crops, stealing their livestock and causing mayhem in their towns and villages. So they decided to form their own gang, becoming known as the Clubmen because of the crudity of their weapons: clubs, pitchforks and scythes in the main.

The Clubmen owed allegiance to neither side and were made up of a ragbag of yeoman, farmers, and villagers with a few parsons shouting orders from the sidelines. They were intent only to preserve the peace in their communities, save their land, livestock and possessions and to put an end to the pillaging carried out by the troops of the opposing camps.  A simple white cockade was their uniform and they marched with banners proclaiming: ‘If you offer to plunder or take our cattle, be assured we will bid you battle.’
 
Battle they did. For their trouble, they usually came off worse. To Cromwell, who first came upon them at Duncliffe Hill a little to the west of Shaftesbury, they were an annoying distraction who posed no real threat to his plans or his men. In August 1645 the Clubmen gathered on Hambledon Hill – between 2,000 and 4,000 angry citizens. Led by the Revd Bravel of Compton Abbas , they were ready to do battle against whatever Cromwell threw at them.

Earlier, during the siege of Sherborne Castle,  General  Fairfax  ordered the arrest of about 50 of the Clubmen’s leaders while they were holding a meeting at Shaftesbury.  On the 4th of August 1645 Cromwell, having successfully laid siege to Sherborne Castle, had an army of about one thousand men freed-up.

These Parliamentarian soldiers were far fewer in number but better organized, armed and commanded. They attacked the Clubmen, including four members of the clergy ,from the rear most of them fled. Those left on the hill were chased by about 50 of Cromwell’s dragoons.
 
Hambledon Hill was to be the Clubmen’s last stand in Dorset.  The dragoons rounded up about 400 Clubmen off the hill and locked them up in St. Mary’s church at Iwerne Courtney, leaving them to stew overnight. The next day Oliver Cromwell himself having already decided they were “poor silly creatures” came and lectured them and then to everyone’s surprise let them go home including the “malignant priests, who were principle stirrers up of the people to these tumultuous assemblies.”

Joshua Sprigg, who was General Fairfax’s chaplain, is quoted as saying; “If this had not been crushed in the egg, it had on an instant run all over the Kingdom and might have been destructive to the Parliament”.  In some people’s minds then, the Clubmen were a force to be reckoned with after all.

Stanton St. Gabriel

The ruins of an old chapel stand to remind us of the disappeared village of Stanton St. Gabriel. Its origins are shrouded in mystery and confused by legend, but of its passing there is no secret: the cause can be summed up in one word – progress.

The hamlet existed at the end of a narrow lane about a mile west of Chideock in the west of the county. Here it was tucked away in the hills and downs in a valley open to the sea. It sat just a few hundred yards from the great cliff known as Golden Cap rising 618 feet out of the sea.  The remains of a farmhouse, a cottage and just the derelict walls and a once impressive south porch are all that remain of the chapel.

There was once a Saxon settlement here and mention of the hamlet can be found in the Domesday Book. Legend would have us believe that centuries ago a newly married couple were escaping in a small boat from a stricken ship that had been damaged in a storm.  Praying to the angel Gabriel for their safe deliverance from the treacherous waters the young husband promised to build a chapel to the saint. The story relates how the young wife died in her husband’s arms as their boat landed at the foot of Golden Cap. He was true to his word and built a church here, whether to honour Gabriel or his lost love we will never know.

The economy of the community here would have been based on agriculture. Even as late as 1841 when the first official and national census was taken the population had stood at only 106 people occupying twenty houses and the majority of the men were engaged in agriculture either as farmers or agricultural labourers.

By the time Sir Frederick Treves found his way to Stanton St. Gabriel the church was already in ruins; indeed that was the case in 1841 when a new church was built at Morecombelake, which is on the parish border of Stanton St. Gabriel and Whitchurch Canonicorum.  There are reports that suggest the chapel was falling to pieces much earlier and that it had been a constant struggle since the 16th century to keep a decent roof on the building and the church authorities realised the violence of the winter weather meant constant repairs to the building would be too expensive to sanction. By the end of the 18th century it saw only occasional use. Around 1883 some attempts were made to rescue some of the contents: the old rood screen (c.1500) and font were transferred to Morecombelake.  In the summer the church band would march over from Whitchurch led by the Parson on horseback. For smugglers it was a convenient place to hide away kegs landed on the beach below.

The census of 1901 confirmed Treves’ observation in his book ‘Highways and Byways in Dorset’ of a place “lost and forgotten centuries ago”. Between 1841 and 1901 the population had halved and the community was doomed to disappear altogether when a new coast road a little to the north cut this hamlet off completely and many people would have moved away to Bridport where there were thriving industries.