Chronicles (1 of 6): The Description of Britaine

by Raphael Holinshed; William Harrison; John Hooker

¶ In this terme the first sitting is alwaie kept the mondaie being the fiftéenth daie after Easter, and so foorth after the feasts here noted, which next follow by course of the yeare after Easter, and the like space being kept betwéene other feasts.

The rest of the lawdaies are kept to the third of the Ascension, which is the last day of this terme. And if it happen that the feast of the Ascension of our Lord, doo come before anie of the feasts aforesaid, then they are omitted for that yeare. And likewise if anie of those daies come before the fifteenth of Easter, those daies are omitted also.

Trinitie terme.

Trinitie sundaie. Corpus Christi. Boniface bish. S. Barnabie.

S. Butolph. S. Iohn. S. Paule. Translat. Thomas.

S. Swithune. S. Margaret. S. Anne.

Here note also that the lawdaies of this terme are altered by meane of Whitsuntide, and the first sitting is kept alwaies on the first lawdaie after the feast of the holie Trinitie, and the second session is kept the first lawdaie after the idolatrous and papisticall feast daie called Corpus Christi, except Corpus Christi daie fall on some day aforenamed: which chanceth sometime, and then the fitter daie is kept. And after the second session account foure daies or thereabout, and then looke which is the next feast day, and the first lawdaie after the said feast shall be the third session. The other law daies follow in order, but so manie of them are kept, as for the time of the yeare shall be thought méet.

It is also generallie to be obserued, that euerie daie is called a lawdaie that is not sundaie or holie daie: and that if the feast daie being knowne of anie court daie in anie terme, the first or second daie following be sundaie, then the court daie is kept the daie after the said holie daie or feast.

OF PROUISION MADE FOR THE POORE.
CHAP. X.

There is no common-wealth at this daie in Europe, wherin there is not great store of poore people, and those necessarilie to be relieued by the welthier sort, which otherwise would starue and come to vtter Thrée sorts of poore. confusion. With vs the poore is commonlie diuided into thrée sorts, so that some are poore by impotencie, as the fatherlesse child, the aged, blind and lame, and the diseased person that is iudged to be incurable: the second are poore by casualtie, as the wounded souldier, the decaied householder, and the sicke person visited with grieuous and painefull diseases: the third consisteth of thriftlesse poore, as the riotour that hath consumed all, the vagabund that will abide no where, but runneth vp and downe from place to place (as it were séeking worke and finding none) and finallie the roge and strumpet which are not possible to be diuided in sunder, but runne too and fro ouer all the realme, chéefelie kéeping the champaine soiles in summer to auoid the scorching heat, and the woodland grounds in winter to eschew the blustering winds.

For the first two sorts, that is to saie, the poore by impotencie, and the poore by casualtie, which are the true poore in deed, and for whome the word dooth bind vs to make some dailie prouision: there is order taken through out euerie parish in the realme, that weekelie collection shall be made for their helpe and sustentation, to the end they should not scatter abroad, and by begging here and there annoie both towne and countrie. Authoritie also is giuen vnto the iustices in euerie countie, and great penalties appointed for such as make default, to sée that the intent of the statute in this behalfe be trulie executed, according to the purpose and meaning of the same, so that these two sorts are sufficientlie prouided for: and such as can liue within the limits of their allowance (as each one will doo that is godlie and well disposed) may well forbeare to rome and range about. But if they refuse to be supported by this benefit of the law, and will rather indeuour by going to and fro to mainteine their idle trades, then are they adiudged to be parcell of the third sort, and so in stéed of courteous refreshing at home, are often corrected with sharpe execution, and whip of iustice abroad. Manie there are, which notwithstanding the rigor of the lawes prouided in that behalfe, yéeld rather with this libertie (as they call it) to be dailie vnder the feare and terrour of the whip, than by abiding where they were borne or bred, to be prouided for by the deuotion of the parishes. I found not long since a note of these latter sort, the effect whereof insueth. Idle beggers are such either through other mens occasion, or through their owne default. By other mens A thing often séene. occasion (as one waie for example) when some couetous man such I meane as haue the cast or right veine, dailie to make beggers inough wherby to pester the land, espieng a further commoditie in their commons, holds, and tenures, dooth find such meanes as thereby to wipe manie out of their occupiengs, and turne the same vnto his priuate gaines. Herevpon At whose hands shall the bloud of these men be required? it followeth, that although the wise and better minded, doo either forsake the realme for altogether, and seeke to liue in other countries, as France, Germanie, Barbarie, India, Moscouia, and verie Calecute, complaining of no roome to be left for them at home, doo so behaue themselues that they are worthilie to be accompted among the second sort: yet the greater part commonlie hauing nothing to staie vpon are wilfull, and therevpon doo either prooue idle beggers, or else continue starke théeues till the gallowes doo eat them vp, which is a lamentable case. Certes in some mans iudgements these things are but trifles, and not worthie the regarding. Some also doo grudge at the great increase of people in these daies, thinking a necessarie brood of cattell farre better than a superfluous augmentation of mankind. But I can liken such men best of all vnto the pope and the diuell, who practise the hinderance of the furniture of the number of the elect to their vttermost, to the end the authoritie of the one vpon earth, the deferring of the locking vp of the other in euerlasting chaines, and the great gaines of the first may continue and indure the longer. But if it should come to passe that any forren inuasion should be made, which the Lord God forbid for his mercies sake! then should these men find that a wall of men is farre better than stackes of corne and bags of monie, and complaine of the want when it is too late to séeke remedie. The like occasion caused the Romans to deuise their law Agraria: but the rich not liking of it, and the couetous vtterlie condemning it as rigorous and vnprofitable, neuer ceased to practise disturbance till it was quite abolished. But to proceed with my purpose.

Such as are idle beggers through their owne default are of two sorts, and continue their estates either by casuall or méere voluntarie meanes: those that are such by casuall means, are in the beginning iustlie to be referred either to the first or second sort of poore afore mentioned: but degenerating into the thriftlesse sort, they doo what they can to continue their miserie, and with such impediments as they haue to straie and wander about, as creatures abhorring all labour and euerie honest exercise. Certes I call these casuall meanes, not in respect of the originall of their pouertie, but of the continuance of the same, from whence they will not be deliuered, such is their owne vngratious lewdnesse, and froward disposition. The voluntarie meanes proceed from outward causes, as by making of corosiues, and applieng the same to the more fleshie parts of their bodies: and also laieng of ratsbane, sperewort, crowfoot, and such like vnto their whole members, thereby to raise pitifull and odious sores, and mooue the harts of the goers by such places where they lie, to yerne at their miserie, and therevpon bestow large almesse vpon them. How artificiallie they beg, what forcible spéech, and how they select and choose out words of vehemencie, whereby they doo in maner coniure or adiure the goer by to pitie their cases, I passe ouer to remember, as iudging the name of God and Christ to be more conuersant in the mouths of none: and yet the presence of the heuenlie maiestie further off from no men than from this vngratious companie. Which maketh me to thinke that punishment is farre meeter for them than liberalitie or almesse, and sith Christ willeth vs cheeflie to haue a regard to himselfe and his poore members.