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 on Mary’s accession and made his way to Strassburg. Thence, like so many of the Marian exiles, he proceeded to Frankfurt, where he endeavoured to compose the disputes between the “Coxians” (see ), who regarded the 1552 Prayer Book as the perfection of reform, and the Knoxians, who wanted further simplification. He returned to England in January 1559, was appointed one of the committee to revise the liturgy, and one of the Protestant representatives at the Westminster conference. In July he was also elected Master of Pembroke Hall in succession to the recusant Dr Thomas Young (1514–1580) and Bishop of London in succession to Bonner.

Grindal himself was, however, inclined to be recalcitrant from different motives. He had qualms about vestments and other traces of “popery” as well as about the Erastianism of Elizabeth’s ecclesiastical government. His Protestantism was robust enough; he did not mind recommending that a priest “might be put to some torment” (Hatfield MSS. i. 269); and in October 1562 he wrote to Cecil begging to know “if that second Julian, the king of Navarre, is killed; as he intended to preach at St Paul’s Cross, and might take occasion to mention God’s judgements on him” (Domestic Cal., 1547–1580, p. 209). But he was loth to execute judgments upon English Puritans, and modern high churchmen complain of his infirmity of purpose, his opportunism and his failure to give Parker adequate assistance in rebuilding the shattered fabric of the English Church. Grindal lacked that firm faith in the supreme importance of uniformity and autocracy which enabled Whitgift to persecute with a clear conscience nonconformists whose theology was indistinguishable from his own. Perhaps he was as wise as his critics; at any rate the rigour which he repudiated hardly brought peace or strength to the Church when practised by his successors, and London, which was always a difficult see, involved Bishop Sandys in similar troubles when Grindal had gone to York. As it was, although Parker said that Grindal “was not resolute and severe enough for the government of London,” his attempts to enforce the use of the surplice evoked angry protests, especially in 1565, when considerable numbers of the nonconformists were suspended; and Grindal of his own motion denounced Cartwright to the Council in 1570. Other anxieties were brought upon him by the burning of his cathedral in 1561, for although Grindal himself is said to have contributed £1200 towards its rebuilding, the laity of his diocese were niggardly with their subscriptions and even his clergy were not liberal.

In 1570 Grindal was translated to the archbishopric of York, where Puritans were few and coercion would be required mainly for Roman Catholics. His first letter from Cawood to Cecil told that he had not been well received, that the gentry were not “well-affected to godly religion and among the common people many superstitious practices remained.” It is admitted by his Anglican critics that he did the work of enforcing uniformity against the Roman Catholics with good-will and considerable tact. He must have given general satisfaction, for even before Parker’s death two persons so different as Burghley and Dean Nowell independently recommended Grindal’s appointment as his successor, and Spenser speaks warmly of him in the Shepherd’s Calendar as the “gentle shepherd Algrind.” Burghley wished to conciliate the moderate Puritans and advised Grindal to mitigate the severity which had characterized Parker’s treatment of the nonconformists. Grindal indeed attempted a reform of the ecclesiastical courts, but his metropolitical activity was cut short by a conflict with the arbitrary temper of the queen. Elizabeth required Grindal to suppress the “prophesyings” or meetings for discussion which had come into vogue among the Puritan clergy, and she even wanted him to discourage preaching; she would have no doctrine that was not inspired by her authority. Grindal remonstrated, claiming some voice for the Church, and in June 1577 was suspended from his jurisdictional, though not his spiritual, functions for disobedience. He stood firm, and in January 1578 Secretary Wilson informed Burghley that the queen wished to have the archbishop deprived. She was dissuaded from this extreme course, but Grindal’s sequestration was continued in spite of a petition from Convocation in 1581 for his reinstatement. Elizabeth then suggested that he should resign; this he declined to do, and after making an apology to the queen he was reinstated towards the end of 1582. But his infirmities were increasing, and while making preparations for his resignation, he died on the 6th of July 1583 and was buried in Croydon parish church. He left considerable benefactions to Pembroke Hall, Cambridge, Queen’s College, Oxford, and Christ’s College, Cambridge; he also endowed a free school at St Bees, and left money for the poor of St Bees, Canterbury, Lambeth and Croydon.

Strype’s Life of Grindal is the principal authority; see also Dict. ''Nat. Biogr''. and, besides the authorities there cited, Gough’s General Index to Parker Soc. Publ.; Acts of the Privy Council; Cal. of Hatfield MSS.; Dixon’s ''Hist. of the Church of England''; Frere’s volume in Stephens’ and Hunt’s series; ''Cambridge Mod. Hist''. vol. iii.; Gee’s Elizabethan Clergy; Birt’s Elizabethan Religious Settlement; and Pierce’s Introduction to the Marprelate Tracts (1909).

GRINDELWALD, a valley in the Bernese Oberland, and one of the chief resorts of tourists in Switzerland. It is shut in on the south by the precipices of the Wetterhorn, Mettenberg and Eiger, between which two famous glaciers flow down. On the north it is sheltered by the Faulhorn range, while on the east the Great Scheidegg Pass leads over to Meiringen; and on the south-west the Little Scheidegg or Wengern Alp (railway 11 m. across) divides it from Lauterbrunnen. The main village is connected with Interlaken by a rack railway (13 m.). The valley is very green, and possesses excellent pastures, as well as fruit trees, though little corn is grown. It is watered by the Black Lütschine, a tributary of the Aar. The height of the parish church above the sea-level is 3468 ft. The population in 1900 was 3346, practically all Protestant and German-speaking, and living in 558 houses. The glacier guides are among the best in the Alps. The valley was originally inhabited by the serfs of various great lords in summer for the sake of pasturage. A chapel in a cave was superseded about 1146 by a wooden church, replaced about 1180 by a stone church, which was pulled down in 1793 to erect the present building. Gradually the Austin canons of Interlaken bought out all the other owners in the valley, but when that house was suppressed in 1528 by the town of Bern the inhabitants gained their freedom. The houses near the hotel Adler bear the name of Gydisdorf, but there is no village of Grindelwald properly speaking, though that name is usually given to the assemblage of hotels and shops between Gydisdorf and the railway station. Grindelwald is now very much frequented by visitors in winter.

See W. A. B. Coolidge, Walks and Excursions in the Valley of Grindelwald (also in French and German) (Grindelwald, 1900); Emmanuel Friedli, Bärndütsch als Spiegel bernischen Volkstums, vol. ii. (Grindelwald, Bern, 1908); E. F. von Mülinen, Beiträge zur Heimatkunde des Kantons Bern, deutschen Teils, vol. i. (Bern, 1879), pp. 24-26; G. Strasser, Der Gletschermann (Grindelwald, 1888–1890). Scattered notices may be found in the edition (London, 1899) of the “General Introduction” (entitled “Hints and Notes for Travellers in the Alps”) to John Ball’s Alpine Guide.

GRINGOIRE (or ), PIERRE (c. 1480–1539), French poet and dramatist, was born about the year 1480, probably at Caen. In his first work, Le Chasteau de labour (1499), a didactic poem in praise of diligence, he narrates the troubles following on marriage. A young couple are visited by Care, Need, Discomfort, &c.; and other personages common to medieval allegories take part in the action. In November 1501 Gringoire was in Paris directing the production of a mystery play in honour of the archduke Philip of Austria, and in subsequent years he received many similar commissions. The fraternity of the Enfans sans Souci advanced him to the dignity of Mère Sotte and afterwards to the highest honour of the gild, that of Prince des Sots. For twenty years Gringoire seems to have been at the head of this illustrious confrérie. As Prince des Sots he exercised an extraordinary influence. At no time was the stage, rude and coarse as it was, more popular as a true exponent of the popular mind. Gringoire’s success lay in the fact that he followed, but did not attempt to lead; on his stage the people saw exhibited their passions, their judgments of the moment, their jealousies, their hatreds and their ambitions. Brotherhoods