State of society at Lynn during the period under consideration—the subject may be elucidated from documents relative to our ancient Gilds—observations on the nature of those fraternities—very common in this country before the reformation—names and number of those of Lynn.
It is sad enough to think, that during so long an interval as that between the conquest and the reformation, the good people of Lynn should never be able entirely to emancipate themselves from their feudal vassalage. But as that desirable object always proved to them unattainable, they appear to have submitted to their hard fate with exemplary patience and forbearance; well knowing, it seems, to use the words of the old adage, that what cannot be cured must be endured. It is much to be doubted if their descendants, or rather their successors of the present day, would have endured what they did with equal propriety and long suffering. We are indeed but imperfectly acquainted with the social complexion, or characteristic features of the community here in those times; but from what we do know, there is reason to think favourably of the prevailing disposition of the inhabitants. Except in the shocking affair of the poor Jews, and what happened in the time of bishop Spencer and of bishop Wakeryng, and of the two aldermen Wentworth and Petipas, already noticed, we perceive no vestige here of tumultuous risings or factious combinations. Industry and harmony appear generally to have prevailed at Lynn, and the community seldom failed in the duty of submission to their superiors, or of obeying the higher powers.
On the state of society in this town, during the period now under consideration, nothing perhaps throws so much light as certain existing documents relating to out ancient Gilds, which seem to have been more numerous here than any where else in the kingdom. They were friendly associations formed for the mutual benefit of their respective members. Some of them were large trading companies, holding considerable possessions, in houses, lands, and mercantile property. Others were of a humbler sort, suited to the convenience and wants of those who moved in a lower sphere, and constructed on principles, perhaps, somewhat similar to those of our modern purse clubs, or benefit societies. All were calculated to help the individuals who composed them, to pass through life more comfortably, obtain a more easy and plentiful subsistence, cherish love and goodwill within their respective circles, and promote the peace and welfare of the town or community in general.
The Gilds, certainly, form a most prominent feature in the character of the ancient inhabitants of Lynn. They were indeed very common in this country before the reformation, and during the period we are now considering; but were more numerous in this town than anywhere else we know of, which is a very remarkable and, perhaps, unaccountable circumstance. It seems very honourable to the memory of our forefathers—more so, probably, than any thing else we can mention; and therefore we shall dwell upon the subject with the greater pleasure. It shews that there was then among the inhabitants a prevailing or general disposition to assist one another, and to give to every honest individual an opportunity to place himself in such a situation as would not fail of bettering his condition, and procuring him useful friends and reputable associates.
These useful institutions, in most other places, only amounted to one or two, or a few, by which only a small part of the population could be very materially benefited by them. But here they were formed on a large scale, and multiplied to above thirty; some of them varying pretty much from others, to suit, as we may suppose, the different conditions of the inhabitants, all, or most of whom might consequently accommodate themselves, or easily find a fraternity whose constitution exactly corresponded, with their respective capacities, wants, or wishes.—Our Gilds had all of them a strong tincture of religion, or rather of superstition, according to the prevailing fashion of the times. In that view they exhibited, no doubt, a large portion of weakness, ignorance, and absurdity. But they appear to have been very free from that jealousy, bigotry, and ill will towards each other, which too often disgrace the religious fraternities of the present day, who look upon one another with such an evil eye, that they may be too justly said to hate one another. Trusting in themselves that they are righteous, they despise others, and are ready to say to their neighbours, and all who differ from them, stand by yourselves, come not near to us, for we are holier than you. While they inveigh against Pharisees, and a pharisaical spirit, they give impartial and intelligent bystanders every reason to think, that they are themselves, in fact, the Pharisees of the present day, and are led by the very spirit against which they declaim. But we will drop this subject for the present, and resume that of the Gilds, which we shall here handle under different heads, or sections.
Section I.
Observations on the origin of our ancient Gilds. [411]
The author of a late publication, entitled Caledonia, gives it as his opinion, that the monks were the earliest Gild brethren, and had exclusive privileges of trade and of fishery when boroughs had scarcely an existence. To which the annual reviewer of that work objects, and affirms that the origin of Gilds lies hidden in obscurity inaccessible: and against the idea of their being of monkish origin, he urges, their being constructed so much on the principles of a purse club, that they can hardly not have been founded by married men. [412] The truth seems to be, that they originated among the Anglo-Saxons, long before the Conquest, if not also before their conversion to Christianity, and the commencement of English monkery. At first, they may be supposed to assume a simple and homely appearance, among the civil institutions of the Anglo-Saxon community; but afterwards to pass through different changes, and especially after the conquest, when the general state of society and the whole order of things experienced so considerable a revolution. They were then, at first, perhaps, put down or laid aside, and afterwards revived and resumed: at least, we hear little or nothing of them under the first Norman kings, or till about the 13th century.
The most common and prevailing opinion seems to be, that the gilds sprung from the Anglo-Saxons tithings: though it may, perhaps, be questioned, if the tithings themselves did not take their rise from them. Jacob, from Camden, informs us,—
“that the origin of gilds and fraternities is said to be from the Saxon law, by which neighbours entered into an association, and became bound for each other, to bring forth him who committed any crime, or make satisfaction to the party injured; for which purpose they raised a sum of money among themselves, and put it into a common stock, whereout a pecuniary compensation was made according to the quality of the offence committed. From hence came our fraternities and gilds: and they were in use in this kingdom long before any formal licences were granted for them: though at this day [that is, in Camden’s time] they are a company combined together, with orders and laws made by themselves, by the prince’s licence.” [413a]