Later Religious Gilds.
It will be convenient here to draw attention to a different kind of Gild which was founded in Shrewsbury towards the close of this period: the religious Gild of S. Winifred.
The ancient Monks’ Gilds which had spread so early over England, found as was to be expected later imitators in large numbers. The oldest accounts of these Gilds also, like those of the Monks’ Gilds, are found in England[104]. Religious or Social they are usually called. They all evinced a strong religious character, but in addition had a care for the old and needy. If a Gild-brother suffer loss through theft “let all the Gildship avenge their comrade,” says the Cambridge statute. They also took cognisance of public welfare. If a Gild-brother do wrong “let all bear it: if one misdo, let all bear alike.” If a man be slain in fair quarrel with a Gild-brother the wite is to be borne by all, but the wilful or treacherous murderer is “to bear his own deed.”
These Gilds rapidly spread over all Europe, and existed probably in every town. They doubtless formed the model to which the later associations looked, and, except in details, differed little from the Craft Gilds. They were frequently connected with trade, even in some instances consisting entirely of followers of specific crafts[105], and loans were made out of the common chest to help members in misfortune[106]. We have scant information of early religious Gilds in Shrewsbury, though there can be but little doubt they flourished there as elsewhere. Later, in the 15th century, one was founded by the Abbot of the Holy Cross, which presents several unusual and interesting features.
Thomas Mynde was elected Abbot on January 8th, 1460, but it was not till 1486 that he took measures to found the Fraternity of S. Winifred, though probably the scheme had been previously shaping itself through the long period of unsettlement which the Civil Wars had caused. The present Gild differed from the earlier foundations in being deliberately created by royal charter. The reason was that without such security it could not receive grants of land, and Abbot Mynde was desirous to bequeath to it his private possessions rather than to leave them to his Monastery,—a curious commentary perhaps on the low estimation into which the religious houses had fallen.
The royal charter was not obtained without some trouble. The License itself says it was granted “by [reason of] the sincere devotion which we have and bear towards S. Winefrida Virgin and Martyr;” but Abbot Mynde assures us that this laudable zeal required the practical stimulus of “a large sum of money” before it would take effect in action.
The terms of the charter allowed both brethren and sisters to join the fellowship, the number being unregulated. The oath to support the Gild was taken by each member on admittance, kneeling before the altar in the Abbey of the Holy Cross. Power was given for the election of a Master, whose duties were the regulation of the Gild and the supervision of its property. The fraternity had its common seal, and the ordinary powers and privileges of corporations. It was especially exempted from the Mortmain Acts, and was allowed to acquire property to the yearly value of £10. The objects to which this was to be devoted were the finding of two Chaplains, or at least one, whose duties were the saying of a daily Mass at the Altar of S. Winifred in the Abbey, and the celebration of a Requiem Mass on the decease of a brother or sister of the Fraternity. At such Masses it was especially provided that the prayers for the departed soul should be in English.
The Gild was joined in considerable numbers by the principal folk of the town, but there is little information[107] respecting its history, which may be at once anticipated here. At the confiscation of the Chantry and Gild property the fraternity of S. Winifred was not able to plead the excuse of usefulness for trade purposes, and it fell unnoticed in the ruin of the great Abbey with which it was connected. Its life had been a short one, but coming as it did at a time when religious fervour was weak and morality lax, it no doubt served a useful purpose and deserved a better fate than almost total oblivion.
Charters granted to Craft Gilds.
Returning after this digression to the Craft Gilds it will be interesting and profitable to make an examination and comparison of two of their charters, one selected from the earlier and one from the later portion of the period. The charter[108] of the Barbers’ Gild, granted by Henry VI. in 1432, may be placed beside the composition[109] which Edward IV. gave to the Mercers in 1480.