Part 2

By Stat. xxii. Hen. VIII., persons unable to work are to be licensed by certificate from mayors, sheriffs, bailiffs, or justices, to beg within certain districts; and if they be found begging without such licence, they are to be set in the stocks for three days and three nights, and fed only on bread and water, or else whipped, at the discretion of the magistrate, who is afterwards to give the party a licence and dismiss him. Persons being "whole and mighty in body, and able to labour," and found begging, are to be whipped at the cart's tail till blood come, and then dismissed to their own district, receiving a licence, stating their punishment, and authorising them to beg by the way. Scholars at the universities begging without licence, to be punished as above. Persons wandering about with unlawful games, and fortune-tellers of all kinds, to be punished for the first offence by two days whipping; for the second, by like whipping, with subsequent pillory and loss of one ear; for the third, the like punishment, with loss of the other ear. The licence was in these words,--"Memorandum, that A. B. of Dale, for reasonable considerations, is licensed to beg within the hundred of P. K. in the county of L.;" and the licence after whipping is as follows,--"I. S., whipped for a vagrant strong beggar, at Dale, in the county of L., according to the law, the 22 July, in the 23 year of King Henry the Eighth, was assigned to pass forthwith and directly from thence to Sale, in the county of M., where he saith he was born, or where he last dwelled by the term of three years, and he is limited to be there within fourteen days next ensuing, at his peril," &c.

By this act, persons delivered from gaol, or acquitted of felonies, who could not pay the usual fees, were to be licensed by the keeper to raise such fees by begging for the space of six weeks, on pain of whipping for default of such licence.

By the 27th Hen. VIII., further provisions were made for the labour and employment of vagabonds and beggars. Churchwardens to gather alms for supporting the poor on Sundays and holidays. Begging children, between the ages of five and fourteen years, to be placed under masters of husbandry; and those between the ages of twelve and sixteen to be whipped for running away. Beggars offending again after the first punishment, to be marked by cutting off the upper gristle of the right ear; and if found still loitering in idleness, to be indicted as felons at the quarter sessions, and on conviction to suffer death. The mendicant friars are specially excepted in this act, which provides many additional supports for the poor besides the vast donations from the still existing monasteries, and the almshouses and hospitals.

At the commencement of the reign of Edw. VI., a most severe and extraordinary statute was made for the punishment of vagabonds and relief of poor persons. It does not appear who were the contrivers of this instrument, the preamble and general spirit of which were more in accordance with the tyrannical and arbitrary measures of the preceding reign, than with the mild and merciful character of the infant sovereign, who is well known to have taken a very active part in the affairs of government. It repeals all the former statutes on this subject, and enacts, that if any beggar or other person, not being lame or impotent, and after loitering or idly wandering for the space of three days or more, shall not offer himself to labour, or being engaged in any person's service shall run away or leave his work, it shall be lawful for the master to carry him before a justice of peace, who, on proof of the offence, shall cause the party to be marked with a hot iron with the letter V on the breast, and adjudge him to be his master's slave for the space of two years, who shall feed him "on bread and water, or, at his discretion, on refuse of meat, and cause the said slave to work, by beating, chaining, or otherwise, in such work or labour (how vile soever it be) as he shall put him unto." If the slave should run away, or absent himself for a fortnight without leave, the master may pursue and punish him by chaining or beating, and have his action of damage against any one who shall harbour or detain him. On proof before the justice of the slave's escape, he is to be sentenced to be marked on the forehead or ball of the cheek with a hot iron with the letter S, and adjudged to be his master's slave for ever; and for the second offence of running away, he is to be regarded as a felon and suffer death. The children of beggars to be taken from them, and, with other vagrant children, to be apprenticed by the magistrate to whoever will take them; and if such children so apprenticed run away, they are to be retaken, and become slaves till the age of twenty in females, and twenty-four in males, and punishment by chains, &c., and power to the master to let, sell, or bequeath them, as goods and chattels, for the term aforesaid. If any slave should maim or wound the master in resisting correction, or conspire to wound or murder him, or burn his house or other property, he is to suffer death as a felon, unless the master will consent to retain him as a slave for ever; and if any parent, nurse, or bearer about of children, so become slaves, shall steal or entice them away from the master, such person shall be liable to become a slave to the said master for ever, and the party so stolen or enticed away restored. If any vagrant be brought to a place where he shall state himself to have been born, and it shall be manifest that he was not so born there, for such lie he shall be marked in the face with an S, and become a slave to the inhabitants or corporation of the city for ever. Any master of a slave may put a ring of iron about his neck, arm, or leg, for safe custody; and any person taking or helping to take off such ring, without consent of the master, shall forfeit the sum of ten pounds.

This diabolical statute, after remaining for two years, was repealed, on the ground that, from its extreme severity, it had not been enforced, and instead of it the xxii. Hen. VIII. was revived. The taking apprentices the children of beggars was, however, continued; but instead of slavery for the offence of running away, the punishment of the stocks was substituted. In the last year of King Edward's reign, further provisions for supporting the poor were made, by gathering alms at church by the parish officers, who were "gently to ask and demand of every man and woman what they of their charity will be contented to give weekly toward the relief of the poor, and the same to be written in a register or book." The collectors are empowered to make such of the poor labour as they shall think fit; but none are permitted "to go, or sit openly, _a begging_."

The last statute that it will be necessary to refer to, is that of the xxxix. Eliz. c. 4, for the punishment and suppression of rogues, vagabonds, and sturdy beggars, by which houses of correction are for the first time established; and all persons calling themselves scholars, and going about begging, fellows pretending losses by sea, persons using unlawful games, fortune-tellers, procurers, collectors for gaols and hospitals, fencers, bearwards, common players of interludes, minstrels (except such players as are licensed by any baron of the realm), jugglers, tinkers, pedlars, common labourers able in body but begging and refusing labour for reasonable wages, persons delivered from gaol and begging for fees, all persons whatever that beg in any manner as wanderers, and all gypsies or pretending to be so, shall be adjudged rogues, vagabonds, and sturdy beggars, and be liable to the punishment of whipping till the blood come, and passed to their respective parishes, and committed to the house of correction until further provision by work, or placing in almshouses. If any of the above persons shall appear to be dangerous to the inferior sort of people, or will not otherwise be reformed, they shall be committed to the house of correction or county gaol, and at the quarter-sessions, if necessary, banished from the kingdom to such places as shall be assigned by the privy council, or otherwise be sent to the galleys of the kingdom for life, with pain of death on returning from banishment. No vagabonds or beggars to be imported from Ireland, Scotland, or the Isle of Man, or, if already here, to be sent back to their respective countries. No diseased poor persons to be suffered to repair to the baths of Bath or Buxton for cure, unless they forbear to beg, and are licensed by two justices; and that the above cities be not charged with finding relief for such persons. This statute not to extend to children under seven years old, nor to _glassmen_ of good behaviour, travelling with licence, and forbearing to beg.

It is impossible to look upon a more finished picture of the general manners of the begging classes, a little before the Reformation, than in the following extract from the once deservedly celebrated satire entitled the _Ship of Fools_. Although of foreign construction, it is not the less calculated for the meridian of England; and indeed the translator has in some degree adapted it to his own country. The author thus addresses the parties in question:--

"All vacabondes and myghty beggers, the whyche gothe beggynge from dore to dore, and ayleth lytell or nought, with lame men and crepylles, come unto me, and I shall gyve you an almesse saluberryme and of grete vertue. The mendycans be in grete nombre, wherfore I wyll declare unto you some of theyr foolysshe condycyons. These fooles, the whiche be founde in theyr corporal bodyes, wyl nourysh and kepe dyvers chyldren. The monkes have this myschefe and the clerkes also, the whiche have theyr coffers ful of grete rychesses and treasoures. Nevertheles yet they applye themselfe in the offyce of the mendycans, in purchasyng and beggynge on every syde. They be a grete sorte replenysshed with unhappynes, saynge that they lede theyr lyves in grete poverte and calamyte; and therefore, they praye evry man to gyve them theyr good almesse, in release of theyr payne and myserye. And yet they have golde and sylver grete plentye, but they will spende nothinge before the comyn people. Somtyme the cursed taketh the almesse of the poore indygente. I fynde grete fautes in the abbottes, monkes, pryours, chanons, and coventes, for all that they have rentes, tenementes, and possessyons ynough, yet, as folkes devoyde of sense and understondynge, they be never satysfyed with goodes. They goo from vyllage to vyllage and from towne to towne, berynge grete bagges upon theyr neckes, assemblynge so moche goodes that it is grete mervayle, and whan they be in theyr relygyous cloysters, they make them byleve that they have had lytell gyven them or nothynge; for God knoweth they make heven chere in the countre. There is another sort of pardoners, the which bereth relyques aboute with them, in abusynge the pore folkes; for and yf they have but one poore peny in theyr purses they must have it. They garde togyder golde and sylver in every place, lyke as yf it grewe. They make the poore folkes byleve moche gay gere. They sel the feders of the Holy Ghoost. They bere the bones of some deed body aboute, the which, paraventure, is damned. They shewe the heer of some old hors, saynge that it is of the berde of the Innocentes. There is an innumerable syght of suche folkes and of vacabondes in this realme of Englonde, the which be hole of all theyr membres and myghte wynne theyr lyves honestly. Notwithstondynge they go beggynge from dore to dore, because they wyll not werke, and patcheth an olde mautell or an olde gowne with an hondred colours, and byndeth foule cloutes aboute theyr legges, as who say they be sore. And oftentymes they be more rycher than they that gyveth them almesse. They breke theyr chyldrens membres in theyr youthe, because that men sholde have the more pyte of them. They go wepynge and wryngynge of theyr handes, and counterfettynge the sorrowfull, praynge for Goddes sake to gyve them an almesse, and maketh so well the hypocrytes that there is no man the whiche seeth them but that he is abused, and must gyve them an almesse. There is some stronge and puysaunt rybaudes, the whiche wyll not laboure, but lyve, as these beggers, without doynge ony thynge, the whiche be dronke oftentymes. They be well at ease to have grete legges and bellyes eten to the bonis; for they wyll not put noo medycynes therto for to hele them, but soner envenymeth them, and dyvers other begylynges of which I holde my pease. O poore frantyke fooles, the whiche robbeth them that hathe no brede for to ete, and by adventure dare not aske none for shame, the auncyent men, poore wedowes, lazars, and blynde men. Alas! thynke thereon, for truely ye shall gyve accomptes before Hym that created us."

In the year 1566, Thomas Harman, Esq., probably a justice of peace, published a very singular and amusing work, entitled, "A Caveat, or Warning for Common Cursetors (runners) vulgarely called Vagabones;" in which he has described the several sorts of thieving beggars and other rogues with considerable humour, and has collected together a great number of words belonging to what he humorously calls the "leud lousey language of these lewtering luskes and lazy lorrels, wherewith they bye and sell the common people as they pas through the countrey." He says they term this language _Pedlar's French_, or, _Canting_, which had not then been invented above thirty years. As the book has lately been reprinted, it will be proper, on this occasion, to use it more sparingly, and to mention only such of Harman's vagabonds as fall under the begging class. These are 1. The _Rufflers_; particularly mentioned in the Stat. xxvii. Henry VIII. against vagabonds, as fellows pretending to be wounded soldiers. These, says Harman, after a year or two's practice, unless they be prevented by twined hemp, become,--2. _Upright Men_; still pretending to have served in the wars, and offering, though never intending, to work for their living. They decline receiving meat or drink, and take nothing but money by way of charity, but contrive to steal pigs and poultry at night, chiefly plundering the farmers. Of late, says the author, they have been much whipped at fairs. They attack and rob other beggars that do not belong to their own fraternity, occasionally admitting or installing them into it by pouring a quart of liquor on their pates, with these words, "I do stall thee, W. T., to the rogue, and that from henceforth it shall be lawful for thee to cant for thy living in all places." All sorts of beggars are obedient to them, and they surpass all the rest in pilfering and stealing. 3. _Hookers_, or _Anglers_; these knaves beg by day, and pilfer at night, by means of a pole with a hook at the end, with which they lay hold of linen, or any thing hanging from windows or elsewhere. The author relates a curious feat of dexterity practised by one of them at a farm house, where, in the dead of the night, he contrived to hook off the bed-clothes from three men who were lying asleep, leaving them in their shirts, and when they awoke from cold, supposing, to use the author's words, "that Robin Goodfellow had bene with them that night." 4. _Rogues_; going about with a white handkerchief tied round the head, and pretending to be lame. These people committed various other frauds and impostures, in order to obtain charity. 5. _Pallyards_; with patched garments, collecting, by way of alms, provisions, or whatever they could get, which they sold for ready money; they are chiefly Welshmen, and make artificial sores by applying spearwort to raise blisters on their bodies, or else arsenic or ratsbane to create incurable wounds. 6. _Abraham Men_; pretending to be lunatics, who have been a long time confined in Bedlam or some other prison, where they have been unmercifully used with blows, &c. They beg money or provisions at farmers' houses, or bully them by fierce looks or menaces. 7. _Traters_; or fellows travelling about the country with black boxes at the girdle, containing forged briefs, or licences to beg for hospitals. Some have clouts bound round their legs, and walk as if lame, with staves in their hands. 8. _Freshwater Mariners_, or _Whipjacks_; whose ships, says the witty author, were drowned in Salisbury Plain. These counterfeit great losses at sea by shipwreck and piracy, and are chiefly Irishmen, begging with false licences, under the supposed seal of the Admiralty, so artfully constructed as to deceive even the best lawyers. 9. The _Counterfeit Crank_; who is described at large, with a figure, in another part of this work. 10. _Dommerars_; chiefly Welshmen, pretending to be dumb, and forcibly keeping down their tongues doubled, groaning for charity, and keeping up their hands most piteously, by which means they procure considerable gains. 11. _Demanders for glymmar_; who are chiefly women that go about with false licences to beg, as sufferers from fire,--glymmar, in pedlars' language, signifying that element. Many other classes are enumerated in this curious volume, as--priggars of prauncers, swadders, jarkman, patricos, bawdy baskets, autem morts, walking morts, doxies, dells, kynchin morts, and kynchin coes; but all these are rather pilferers than beggars.

As every trade or profession had its patron saint, so the beggars made choice of St Martin, who appears to have had a great regard for them. This person was originally a soldier of rank in the armies of the Emperors Constantius and Julian, but preferring a religious life, he applied to Saint Hilary, of Poitou, who appointed him his sub-deacon; and soon afterwards becoming a saint himself, he of course acquired the power of working miracles, many of which, with much other legendary matter, have been related by his credulous but elegant historian, Sulpitius Severus, and transferred, with due additions and improvements, into that grand repertory of pious frauds, the Golden Legend, and some other works of similar authority. It is related of him, that when a soldier, as he passed by one of the gates of Amiens in winter time, he met a poor naked man, on whom none would bestow alms. Martin drew out his sword, and cutting his mantle asunder in the middle, gave one half to the poor man, having nothing else to bestow on him, contenting himself with the remainder to keep him from the cold. On the ensuing night he saw the Saviour of the world in heaven, clothed with that part which he had given to the poor man, and exclaiming to the angels that surrounded him, "Martin, yet new in the faith, hath covered me with this vesture." Ever afterwards he became particularly attached to beggars and poor people. The cripples and lepers seem, however, to have made exclusive choice of St Giles for their patron, to whom the hospitals and other places for their relief were usually dedicated. So the parish church of Cripplegate was dedicated to him; and the ward itself, named after a very ancient gate to which the crippled beggars particularly resorted. There would be some difficulty to account for their preference of this Saint, as he does not appear to have been either lame or leprous. He was a noble Christian, born at Athens, a man of singular charity, giving largely to the poor, and on one occasion doing more than St Martin, by giving the _whole_ of his coat to a diseased and naked beggar, who is said to have been immediately healed on putting it on.

As an exemplification of the legend of Saint Martin might be acceptable to many readers, it has been thought fit to select, as an appropriate embellishment, one of the oldest figures of the Saint that remain, and to place it before the title of the work. This print has been copied with scrupulous fidelity from an ancient engraving in copper, in the truly valuable collection of Thomas Lloyd, Esq., by a German artist, whose name unfortunately has not been preserved, and who probably executed it between the years 1460 and 1470. In this instance the story has not been correctly adhered to, for the designer of the print has there introduced a _couple_ of beggars; an error that is sufficiently compensated by the variety it affords of the mendicant costume, one of these fellows making use of a creeper and dish, the other of a crutch. A later print of this subject, and of extreme curiosity on all accounts, may likewise be consulted. It is from a design by Jerom Bosche, an artist of grotesque celebrity, and represents Saint Martin in a boat full of beggars, with crowds of others on shore, in every possible form and attitude. It is accompanied with the following inscription, in the Flemish language: "The good Saint Martin is here represented among the crippled, nasty, wretched tribe, distributing to them his cloak, instead of money; the miserable crew contending for the spoil."

In the year 1741, a spirited presentment to the Court of King's Bench was made by the Grand Jury of Middlesex, against the unusual swarms of sturdy and clamorous beggars, as well as the many frightful objects exposed in the streets; in which they state, that notwithstanding a very strong presentment to the same effect had been made by a former jury in 1728, they had found the evil rather increased than remedied. This they ascribe to negligence in the proper officers, and trust that a proper remedy will be applied, and themselves not troubled with the poor, at the same time that they are every day more and more loaded with taxes to provide for them; and that his Majesty's subjects may have the passage of the streets, as in former happy times, free and undisturbed, and be able to transact the little business to which the decay of trade has reduced them, without molestation.

In the last session of the present Parliament, the matter has been again taken up with a degree of skill and vigour that reflects great honour on its conductors; and we may indulge a hope to see the streets of the Metropolis freed from the many public and disgusting nuisances that have increased with its population, and the real objects of charity and compassion humanely and properly cherished and protected, as well as the vast and oppressive expense of supporting them reduced.

Already we perceive the alarm has been taken by the members of the mendicant tribes; and it may not be too much to add, that the interest and curiosity of the present work are likely to augment, in proportion as the characters that have led to its composition shall decrease in numbers. That they should entirely disappear, may be more than can be reasonably expected.

The figure above represents an English Beggar about the middle of the fifteenth century, and has been copied from a Pontifical among the Lansdowne MSS. in the British Museum, on one of the margins of which the illuminator has rather strangely introduced it.

[1] Psal. cix. 10. The passage in 1 Samuel ii. 8, "He lifteth up the _beggar_ from the dunghill," has not been used, because the original word does not seem to mean a common beggar. Strictly rendered, it signifies a _poor person_, or one in want.

MENDICANT WANDERERS THROUGH THE STREETS OF LONDON.

Sailors, according to the old adage, find a port in every storm. The appeal of "My worthy heart, stow a copper in Jack's locker,--for poor Jack has not had a quid to-day," is as piercingly felt by the lowly cottager as the British Admiral.

Who can recollect Bigg's pathetic picture of the "Shipwrecked Sailor-boy," or Mrs Ludlam's charming poem of "The Lost Child," without shedding the tear of sympathy?