We are now, however, approaching that period of the City History in which was carried on the long struggle between the aristocratic party and the crafts for power. In this place it is only necessary to indicate the beginning of the strife. The parties were first the Barons and Aldermen, owners of the City manors; secondly, the merchants, some of whom belonged to the City aristocracy; and, lastly, the craft. The Chief Magistrate of the Commune held a position of great power and importance. It was necessary for the various parties to endeavour to secure this post for a man of their own side.
HENRY FITZAILWYN, KNT., FIRST LORD MAYOR OF LONDON
From an old print.
The disfranchisement of the weavers certainly marks a point of importance in this conflict. It shows that the aristocratic party was for the time victorious. The Weavers’ Guild, as we have seen, had become very powerful. Their Guild united in itself all the tradesmen belonging to the manufacture, or the use, of textile fabrics; such as weavers, clothmakers, shearmen, fullers, cloth merchants, tailors, drapers, linen armourers, hosiers, and others, forming a body powerful by numbers, wealth, and organisation. To break up this body was equivalent to destroying the power of the crafts for a long time.
The domestic incidents of the City during this reign are not of great importance.
A very curious story occurs in the year 1209. The King’s Purveyor bought in the City a certain quantity of corn. The two Sheriffs, Roger Winchester and Edmund Hardell, refused to allow him to carry it off. King John, who was never remarkable for meekness, flew into a royal rage on this being reported to him, and ordered the Council of the City to degrade and imprison the said Sheriffs—which was done. But the Council sent a deputation to the King, then staying at Langley, to intercede for the Sheriffs. Their conduct, it was explained, was forced upon them. Had they not stopped the carrying off of the corn there would have been an insurrection which might have proved dangerous. This makes us wonder if the Commonalty resented the sending of corn out of the City? If so, why? Or was there some other reason for preventing it?
After the King’s return from his Irish expedition the Parliament or Council held at St Bride’s, Fleet Street, took place. John wanted money. He insisted on taking it, not from the City but from the Religious Houses. It was an act worthy of an Angevin. The fact, and the way of achieving the fact, are thus narrated by Holinshed:—
“From hence he made hast to London, and at his comming thither, tooke counsell how to recover the great charges and expenses that he had beene at in this journey and by the advice of William Brewer, Robert de Turnham, Reignold de Cornhill, and Richard de Marish, he caused all the cheefe prelats of England to assemble before him at St. Bride’s in London. So that thither came all the Abbats, Abbesses, Templars, Hospitallers, keepers of farmes and possessions of the order of Clugnie, and other such forreners as had lands within this realme belonging to their houses. All which were constreined to paie such a greevous tax, that the whole amounted to the summe of an hundred thousand pounds. The moonks of the Cisteaux order, otherwise called White Moonks, were constreined to paie 40 thousand pounds of silver at this time, all their privileges to the contrarie notwithstanding. Moreover, the abbats of that order might not get licence to go their generall chapter that yeere, which yeerelie was used to be holden, least their complaint should moove all the world against the king, for his too too hard and severe handling of them.” (Holinshed, vol. iii. p. 174, 1586 edition.)
This act of spoliation belonged to the period of the six years’ Interdict. The Interdict was pronounced on Passion Sunday, March 23, 1208, “which,” says Roger of Wendover, “since it was expressed to be by authority of our Lord the Pope, was inviolably observed by all without regard of persons or privileges. Therefore, all church services ceased to be performed in England, with the exception only of confession; the viaticum in cases of extremity; and the baptism of children: the bodies of the dead, too, were carried out of cities and towns, and buried in roads and ditches without prayers or the attendance of priests.”