02 September 2026

Rutland’s struggles to survive
as England’s smallest county,
but it has its rivals, including
London, Bristol … and Lichfield

Rutland’s name and fame have spread far beyond its small size … the Rutland Fountain in Merrion Square, Dublin (Photograph: Patrick Comerford)

Patrick Comerford

I was musing earlier this week (31 August 2026) on which is the smallest state in Europe, recalling my visits to the Vatican City, San Marino, Malta, Cyprus and the tiny territory of the Sovereign Military Order of Malta,and even stepping on the steps of the former supreme court of Andorra, albeit in French sovereign territory.

In a similar vein, I have sometimes wondered what is the smallest county in England. I have some of the places that make that claim, and as I was researching Monday’s posting on Europe’s micronation, I came across a feature in The Guardian last week (26 August 2026) on how Rutland’s council is due to merge with Leicestershire in 2028 and how some local people are incensed. Lucy Knight asked whether the county can hold on to its ceremonial status.

But is Rutland still the smallest county? Well, that all depends on which list of counties you work from and how you define a county.

The Historic Counties Trust lists 39 English counties, there are 48 ceremonial counties, 84 metropolitan (6) and non-metropolitan (78) counties, and the 48 former postal counties from 1974 to 1996, making England a confusing patchwork of administrative counties, ceremonial counties, postal counties and unitary authority areas.

England’s counties are the source of much regional pride, not least when it comes to cricket. To identify with Yorkshire, Devon or Northumbria is to invite certain expectations about your forthright views or your fondness for cider and clog-dancing. The historic counties continue to be the basis for county cricket teams. Sussex and Yorkshire, for example, continue to be widely recognised as cultural regions, significant in sport and used by many organisations as regional units.

Although Middlesex dates back to the eighth century, Middlesex County Council was abolished in 1965. Yet Middlesex County Cricket Club, and Middlesex University live on, and so too does the historic county of Middlesex, even though most of its inhabitants now live in the ceremonial county of Greater London.

Middlesex has disappeared as a county, but the Fitzrovia Chapel survives as the former chapel of the Middlesex Hospital (Photograph: Patrick Comerford)

A major reform and reorganisation of local government in 1974 redrew the map of England and introduced metropolitan counties such as Greater Manchester, South Yorkshire and the West Midlands. Administrative counties and county boroughs were abolished, England, with the exception of Greater London and the Isles of Scilly, was divided into two types of counties: metropolitan and non-metropolitan counties.

Several counties, such as Cumberland, Herefordshire, Rutland, Westmorland and Worcestershire, vanished from the administrative map, while new entities such as Avon, Cleveland, Cumbria and Humberside appeared, in addition to the six new metropolitan counties.

A review of local government structures led to the Rutland, East Riding of Yorkshire, Herefordshire and Worcestershire being restored as administrative areas in the 1990s, while Avon, Cleveland and Humberside were abolished less than 25 years after their creation. Traditional borders were restored between Somerset and Gloucestershire (except at Bristol), County Durham and Yorkshire (towards the mouth of the River Tees, but not in Teesdale), and Yorkshire and Lincolnshire.

The case of Huntingdonshire was considered twice, but the commission found that ‘there was no exceptional county allegiance to Huntingdonshire, as had been perceived in Rutland and Herefordshire’.

The Duke of Rutland depicted on the Rutland Fountain in Merrion Square, Dublin (Photograph: Patrick Comerford)

Rutland is a ceremonial county in the East Midlands, described by Lucy Knight in The Guardian as a pocket between Leicestershire, Lincolnshire and Northamptonshire, and she repeats the claim it ‘is often considered to be England’s smallest county’.

If we go by the list of historic counties, Rutland is the smallest with a total area of 382 sq km (147 sq miles), and an estimated population of just over 41,000. It has the second-smallest population for a ceremonial county after the City of London.

Rutland is a rural county, and the only towns are Oakham in the west and Uppingham in the south. Rutland is so small that I only remember passing through it on a train between Cambridge and Birmingham that stopped at Oakham.

But despite its size, the name of Rutland has spread far and wide: Parnell Square, one of the oldest Georgian square in Dublin, was laid out in 1753-1785 as Rutland Square, and kept that name until 1933. Charles Manners, Duke of Rutland, was a popular Viceroy of Ireland until he died on 24 October 1787 at the Vice-Regal Lodge in the Phoenix Park, Dublin, now Áras an Uachtaráin, the official residence of the President of Ireland. His memory lives on in the names of Rutland Street, Rutland Place and Granby Row, Dublin, Rutland House and Rutland Street in Limerick, and the Rutland Fountain, an imposing monument in Merrion Square, Dublin, and a second Rutland Fountain in James’s Street, Dublin.

Rutland became a non-metropolitan district of Leicestershire in legislation that took effect in 1974. Under plans for local government reorganisation announced in July 2026, Rutland is about to become part of a new unitary authority area, Leicestershire and Rutland.

The City of London measures just 2.9 sq km, making it the smallest ceremonial county in England (Photograph: Patrick Comerford)

But if we rely on the list of ceremonial counties, then the smallest county in England is the City of London, which includes Saint Paul’s Cathedral, Fleet Street, the Bank of England and the Stock Exchange. It is often known as ‘the Square Mile’, measures just 2.9 sq km (1.12 sq miles) and is the smallest ceremonial county in England and the smallest city in the UK by area.

Although more than half a million people work in the City of London, it has a population of only 8,583 people.

Surrounded by the modern ceremonial county of Greater London, the City is a unique local authority area governed by the City of London Corporation, which is led by the Lord Mayor of London, not to be confused with the elected Mayor of London. It is also part of the Greater London Authority, which shares local government powers in the region with the councils of 32 London boroughs and the City of London Corporation. However, it does not include two historic liberties, the Inner Temple and the Middle Temple, enclaves within the City of London.

Tyne and Wear, including Newcastle, Gateshead and Sunderland, is 540 sq km (Photograph: Patrick Comerford)

If the City of London is removed from the debate, the ceremonial county of Bristol must be taken into account. It measures 110 sq km (42 sq miles) and was part of the county of Avon from 1974 to 1996, but then returned to being an independent county.

The Isle of Wight is usually regarded as part of Hampshire, but is also a ceremonial county and a unitary authority. It has a land area of 380 sq km (146.7 sq miles), so it is marginally smaller than Rutland, but larger than Bristol and much larger than the ceremonial county of the City of London.

Tyne and Wear, including Newcastle, Gateshead and Sunderland, is 540 sq km (210 sq miles); Merseyside, including Liverpool and the Wirrall, is 652 sq km (252 sq miles); and the West Midlands, including Birmingham, Coventry, Dudley, Sandwell, Solihull, Walsall and Wolverhampton, is 902 sq km (348 sq miles).

St Neots is the largest town in Huntingdonshire, now a local government district in Cambridgeshire (Photograph: Patrick Comerford)

All are smaller in area than Huntingdonshire, historically a county in its own right and also, at times, claimed as the smallest county in England. Huntingdonshire has an area of 918 sq km (354.3 sq miles) and boundaries dating from Anglo-Saxon times. It became an administrative county in 1889. It was merged in 1965, with the Soke of Peterborough to form Huntingdon and Peterborough, which in turn was merged with Cambridgeshire and Isle of Ely in 1974 to form Cambridgeshire. Huntingdonshire is now a local government district in Cambridgeshire, and St Neots (33,410) is the largest town.

Cambridgeshire also incorporates the Isle of Ely and the Liberty of Peterborough, each of which was treated as a separate county in legislation in the 19th century.

The Isle of Ely in Cambridgeshire was under the jurisdiction of the Bishop of Ely from 1109 to 1837. From 1889 to 1965, it was an administrative county of about 970 sq km (374.5 sq miles). The Soke of Peterborough, associated with the City and Diocese of Peterborough, was part of Northamptonshire but was had its own county council. The Soke, also known as the Liberty of Peterborough, was abolished in 1965.

We might also consider the shires that were never counties. Large exclaves affected by legislation in 1844 included the County Durham exclaves of Islandshire, Bedlingtonshire and Norhamshire, later treated as hundreds of Northumberland.

Lichfield became a city and county, separate from Staffordshire, in a charter from Queen Mary I in 1553 and remained so until 1888 (Photograph: Patrick Comerford)

But, of course, one of the smallest counties that ever existed, at least in name and with its own sheriff, from the mid-16th century and that will always be my favourite is Lichfield, one of only 18 towns and cities in England to have held county corporate status in the past. A charter from Queen Mary I in 1553 made Lichfield a ‘City and a County’, separate from the rest of Staffordshire, and it remained so for 335 years until 1888.

Richard II gave a charter in 1387 for the foundation of the Guild of Saint Mary and Saint John the Baptist, which effectively exercised the function of local government in Lichfield until it was dissolved by Edward VI, who incorporated the town in 1548, vesting its government in two bailiffs and 24 burgesses.

The corporation established in 1548 probably acquired legal rights to the surrounding land, but the line of the boundary at that date is uncertain. The charter states merely that the limits of the city and its suburbs ‘should extend as far as in times past they have been reputed and considered to extend’.

Queen Mary I’s charter in 1553 repeated this formula. She granted the charter in 1553, the first year of her reign, as a reward thanking the citizens and bailiffs of Lichfield for their loyalty and support during the Duke of Northumberland’s attempt to block her accession to the throne.

The charter separated Lichfield administratively from Staffordshire, making it a county of itself until it was reincorporated into Staffordshire in 1888. The charter also created the ancient office of the Sheriff of Lichfield, and the city remains one of the few towns in England that still appoints to this ancient office.

Queen Mary I’s charter to Lichfield in 1553 … it remained a city and county until 1888

The City and County of Lichfield extended to an area of about 14 sq km (5.4 sq miles), which is larger than the City of London, but smaller than, say, Bristol, the Isle of Wight or Rutland. The area of the Lichfield City remained so until 1934, when it was enlarged to 14.56 sq km with the addition of part of Streethay on the east, and there have been further adjustments to the boundaries since then.

The charter stated that Lichfield ‘should be a city and county of itself, for ever, and not parcel of Staffordshire. That there should be one sheriff of the city and county of Lichfield, to be chosen on the feast of St Thomas’.

The charter required the newly appointed sheriff to ride the boundaries of the city and county, a distance of 16 to 20 miles, every year on the Saturday nearest 8 September, the Feast of the Birth of the Blessed Virgin Mary, and to inspect and enforce the borders. This tradition continues today through the Lichfield City Council events, and the Sheriff’s Ride this year takes place next Saturday, 5 September 2026.



Daily prayer in Ordinary Time 2026:
117, Wednesday 2 September 2026

Jesus Heals Simon Peter's Mother-in-Law … a panel in a window in Saint Mary and Saint Giles Church, Stony Stratford (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar and the week began with the Thirteenth Sunday after Trinity (Trinity XIII, 30 August 2020). Yesterday was also the first day of Autumn and the beginning of the Season of Creation, which continues until 4 October.

The Calendar of the Church of England in Common Worship today remembers the Martyrs of Papua New Guinea (1901 and 1942). Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a reflection on the Gospel reading;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

Jesus heals Saint Peter’s Mother-in-Law … a stained-glass window in Saint John the Baptist Church, Blisworth, Northamptonshire (Photograph: Patrick Comerford)

Luke 4: 38-44 (NRSVA):

38 After leaving the synagogue he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked him about her. 39 Then he stood over her and rebuked the fever, and it left her. Immediately she got up and began to serve them.

40 As the sun was setting, all those who had any who were sick with various kinds of diseases brought them to him; and he laid his hands on each of them and cured them. 41 Demons also came out of many, shouting, ‘You are the Son of God!’ But he rebuked them and would not allow them to speak, because they knew that he was the Messiah.

42 At daybreak he departed and went into a deserted place. And the crowds were looking for him; and when they reached him, they wanted to prevent him from leaving them. 43 But he said to them, ‘I must proclaim the good news of the kingdom of God to the other cities also; for I was sent for this purpose.’ 44 So he continued proclaiming the message in the synagogues of Judea.

James Tissot ‘The Healing of Peter’s Mother-in-law’ (La guérison de la belle-mère de Pierre), 1886-1894 (Brooklyn Museum)

Today’s Reflections:

There are four parts in this morning’s Gospel reading:

1, Jesus heals Simon Peter’s mother-in-law (verses 38-39);

2, Jesus heals many other people, including people with diseases and people who are exorcised of demons (verses 40-41);

3, Jesus retreats to a deserted place but is followed by the crowds (verses 42-43);

4, Jesus moves on from preaching in the synagogues in Galilee to preaching in the synagogues in Judea (verse 44).

Most people Jesus meets in the Gospel stories are unnamed, so that many of the women he heals are not named too. Indeed, in the healing stories told of men, only Lazarus and Malchus are named. But the high priest’s servant Malchus is only named by John (John 18: 10), and not in the synoptic gospels. Mark refers to blind Bartimaeus, but this is a reference only to the name of the father of the blind man and not the name of the blind man himself (see Mark 10: 46).

In all the Gospel stories in which Jesus heals women, the women too are anonymous. In this morning’s Gospel reading, even Simon Peter’s mother-in-law remains unnamed, and she is identified only by her relationship to Simon Peter. Indeed, there is no mention at all of her daughter, Simon Peter’s wife.

All three synoptic gospels, Matthew, Mark, and Luke, tell this healing story (see Matthew 8: 14-15; Mark 1: 29-31; Luke 4: 38-40). Matthew says Jesus ‘touched’ the woman's hand, Mark say he ‘grasped’ it, and in Luke he simply ‘rebuked the fever’. Mark says the house was the home of Peter and Andrew, who both interceded with Jesus for the woman. Luke alone says she had a high fever.

The healing of Simon Peter’s mother-in-law is the first story of physical healing in Saint Luke’s Gospel, and it follows immediately after the first story of spiritual healing, of an unnamed man in the synagogue in Capernaum. In all three synoptic Gospels, the healing of Peter’s mother-in-law and the demon-possessed man trigger a wave of sick and possessed people being brought to Jesus.

Mother-in-law jokes illustrated many seaside postcards and were part of the stock-in-trade of comedians in the 1960s and well into the 1970s. Those mothers-in-law were never named, and the jokes served to emphasise the domestic role – perhaps servile role – of women in homes and families in those days.

But mothers-in-law were also mothers, grandmothers, aunts, sisters, wives, nieces, daughters, they had careers, hopes and ambitions, fears, illnesses, and sufferings, they had love and emotions, and they had names … none of which were acknowledged in those postcards or comic sketches.

Those attitudes were reinforced by many of the ways in which I have heard men in the past interpret this morning’s reading. Yet a closer reading of this story shows that it does not reinforce a woman’s place as being servile or secondary, the ‘complementarian’ view offered by some commentators who describe themselves as ‘conservative evangelicals’.

It is not a story about a woman taking a weekend sleep-in on her bed, and then getting up ‘to make the tea’.

The verb for serving, διακονέω (diakoneo), used in verse 39 in reference to this woman, means to wait, attend upon, serve, or to be an attendant or assistant. Later, in Acts and other places in the New Testament, it means to minister to, to relieve, assist, or to supply with the necessaries of life, or to provide the means of living, to do the work of διάκονος (diakonos or deacon (see I Timothy 3: 10, 13; I Peter 4: 11), even to be in charge or to administer (see II Corinthians 3: 3, 8: 19-20; I Peter 1: 12, 4: 10).

The word describing this woman’s service also describes the angels who minister to Jesus after he is tempted in the wilderness (Mark 1: 13; Matthew 4: 11), the work of his female disciples (Luke 8: 1-3), and describes Martha of Bethany when she serves while her sister Mary sits at Jesus’s feet and learns, before Jesus specifically affirms Mary’s choice (Luke 10: 38-42).

Most significantly, this word describes Jesus himself, when he explains to his disciples that ‘whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all. For the Son of Man came not to be served but to serve, and to give his life a ransom for many’ (see Mark 10: 43-45).

Being healed is not just about personal relief but also about being restored to a place where one can serve and contribute to the community. The Book of Common Prayer describes God as the one ‘whose service is perfect freedom’, and this is modelled by Peter’s mother-in-law. Her response to Jesus healing her is a model not just for women but for all Christian service. In the kingdom, serving is not women’s work, it is everybody’s work.

Christ Healing Peter’s Mother-in-Law … a fresco in Visoki Dečani Monastery, a Serbian Orthodox monastery in Kosovo and Metohija, 12 km south of Pec (Image © Blago Fund Inc)

Today’s Prayers (Wednesday 2 September 2026):

In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 30 August to 5 September 2026 (pp 34-35), is ‘Anglican Youth Tackle Waste in Madagascar’. This theme was introduced on Sunday with a Programme Update by Ialy Tongasoa, Community Development Lead, Diocese of Toliara, Madagascar.

.

The USPG Prayer Diary today (Wednesday 2 September 2026) invites us to pray:

Gracious God, we lament the widespread plastic pollution and unmanaged waste that blights Madagascar’s landscapes and waterways and threatens fragile ecosystems and human health. Have mercy, we pray.

The Collect:

Almighty God,
who called your Church to bear witness
that you were in Christ reconciling the world to yourself:
help us to proclaim the good news of your love,
that all who hear it may be drawn to you;
through him who was lifted up on the cross,
and reigns with you in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

God our creator,
you feed your children with the true manna,
the living bread from heaven:
let this holy food sustain us through our earthly pilgrimage
until we come to that place
where hunger and thirst are no more;
through Jesus Christ our Lord.

Additional Collect:

Almighty God,
you search us and know us:
may we rely on you in strength
and rest on you in weakness,
now and in all our days;
through Jesus Christ our Lord.

Yesterday’s reflections

Continued tomorrow

‘As the sun was setting, all those who had any who were sick … brought them to him’ (Luke 4: 40) … sunset at the Sunset Taverna beneath the Fortezza in Rethymnon (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org