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Another Random Scribd Document
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voided pins, etc., but recovered when he had scratched and brought
blood from Sarah Mordyke, the witch.
Another case is that of Sarah Griffith. She lived in Rosemary Lane.
She had long been considered a bad woman, but nothing could be
proved against her, though it was suspicious that her neighbours’
children were affected with strange distempers, and were affrighted
with apparitions of cats. One day, however, she was buying soap in a
shop when the apprentice laughed at the scales not being right, and
said they must be bewitched. Whereupon the old woman thought he
was laughing at her and vowed vengeance. Sure enough, in the
night everything in the shop was turned topsy-turvy.
Two or three days after, the apprentice, with two or three friends,
was walking towards New River Head when they met Sarah Griffith.
It was a favourable opportunity to try her, so they tossed her into
the canal. Instead of drowning she swam like a cork—a sure sign of
her guilt. When they let her come out she smote the young man on
the arm, making a mark as black as a coal, and told him he should
pay dear for what he had done. So he went home in a great fright
and died. After this his master took a constable and brought her
before the Justices, charging her with compassing the death of his
apprentice by witchcraft. She was accordingly committed to the
Clerkenwell Bridewell, and I know not what became of her
afterwards.
I have before me a short pamphlet on the tragic history of a
young gentleman of Stepney who sold himself to the Devil.
When one remembers Defoe’s mystification about Mrs. Veal one
suspects that this story is also an invention, devised for the purpose
of inspiring godly fear, and based upon popular superstition rather
than a narrative put together on hearsay, exaggerated as it passed
from lip to lip. The story is quite in Defoe’s circumstantial manner. A
young gentleman named Watts, son of Mr. William Watts of Stepney
and of Anne, daughter of Squire Wilson of Brentwood, was the only
survivor of four children. He was therefore treated with the greatest
indulgence and tenderness. After five years at St. John’s College,
Oxford, he returned home and began to keep evil company, being
already ripe in wickedness. His parents remonstrated with him, but
in vain. Finally, his father refused to give him any more money for
the support of his extravagances. The son, in a great rage, swore
that he would be revenged upon his parents even to the hazard of
his soul. He took a lodging at some distance from his father’s house,
and fell to devising how he might get the estate into his own hands.
Now, as he was thus meditating, Satan himself came into the
room and asked the reason of his sadness. After a little conversation
the young man consented to sign away his soul with his own blood
in return for as much money as he could spend in twelve years.
When the time approached he went home, struck with terror and
remorse, and confessed to his father all that he had done.
His father sent for certain divines who are duly mentioned, viz. Dr.
Russel of Wapping, Dr. Sannods, Dr. Smithies, and Dr. Paul. These
clergymen gathered round the poor wretch, now weeping and
wringing his hands, and entreated him to pray; but he could not, so
they prayed for him, but in vain; for in the middle of the night there
arose a dreadful storm of thunder, lightning, rain, and hail, and in
the midst of the storm the Devil came into the room “in dreadful
shapes,” snatched the young man from their midst, dashed out his
brains against the wall, tore him limb from limb, and scattered the
fragments on the dunghill behind the house.
The pamphlet concludes with a sermon preached upon this doleful
occasion. The story is, as I said before, either an exaggerated
account of some local rumour, or it is a deliberate invention, which
is, of course, the more probable. In either case it proves the
continued existence of the old traditions about selling one’s self to
the Devil, of which we find abundant examples among the mediæval
chronicles. The superstition must be added to those already
recorded of the seventeenth century.
It is needless to add that the bagful of superstitions was
swallowed whole by people of every rank and class. In the Spectator
we read how the girls vied with each other in telling ghost stories.
They watched for omens, and made themselves miserable when
these were unlucky; they remembered their dreams carefully and
consulted the Dictionary of Dreams or the nearest wise woman; they
learned what was coming by the tingling of the ears, irritation of the
nose, specks on the nails, and other signs; the meeting of birds and
creatures filled them with terror; they read warnings in the candle
and in the fire; the dogs howled in sign of approaching death. Most
of these superstitions are still with us, more or less. It must,
however, be observed that London, with its crowded, busy, active
life, was far less troubled with superstitions than the country; people
had no time to worry over signs and omens in the midst of their full
and busy lives.
Lucky and unlucky days played a very important part in the
conduct of life. Cromwell’s lucky day was the 3rd of September.
Thursday was an unlucky day for Henry VIII. and his children. Every
change of moon brought an unlucky day; there were also certain
unlucky days in every month. Lord Burghley, who despised these
observances as a rule, kept three days in the year as especially
unlucky. The reasons why he considered them unlucky mark a great
gulf between his time and ours. The first Monday in April was one,
because on that day Cain was born and Abel was killed. The second
Monday in August was another, because then Sodom and Gomorrah
were destroyed. The remaining day was the last Monday in
December, because at that time Judas Iscariot was born. How these
days were discovered, and why they should be unlucky for all time
to follow, are questions which it is impossible to answer.
Almanacks containing lists of lucky and unlucky days were in great
request, and continued until quite recently. They were consulted by
everybody before entering upon any kind of work.
The autobiography of William Lilly is valuable for its unconscious
exposure of fraud, impudence, credulity, and superstition. He lived
throughout the greater part of the seventeenth century. It was an
age in which the so-called science of astrology flourished
exceedingly. The astrologer not only cast nativities and foretold in
general terms the future of a man, but also condescended to answer
questions concerning doubtful points, as in matters of love; found
lucky days for the commencement of any business or enterprise;
discovered thefts and thieves; practised physic without preliminary
training, and compelled, by means of the crystal ball or some other
magic, spirits and angels to perform their bidding. In all these
pretensions and powers Lilly firmly believed; yet he was unable to
prove them by making the spirits, his servants, obey him in great
things—such as the rescue of King Charles and the triumph of his
cause. Moreover, in his simple chat about his brethren of the
fraternity he is quite unable to see how he gives away the whole of
his own pretensions by exposing their weakness and their failures.
Thus one of them “sets a figure” about himself. He learns from this
figure that he is to be a Lord or great man within two years. Alas! in
two years he was in Newgate Prison. Another time he set his figure,
and learned that he was to be a great man within a year. But in that
year he advanced not one whit. And being consulted by a friend
about to undertake a voyage, he learned by astrology that it would
be a fortunate adventure. Unhappily it proved the reverse, for the
adventurer was taken prisoner by pirates and lost his all. He set
down four or five other judgments, in every one of which he was
wrong. Lilly, however, sees in these failures no reflection on the
“science” at all. Another of them, Evans, a clergyman who had to
give up his benefice on account of some scandal, lived by giving
judgment on things lost; he was “much addicted to debauchery,”
very abusive and quarrelsome; he made and sold antimonial cups,
and he was in correspondence with an angel named Salmon, whom
he ordered to fetch and carry for him. His portrait, if it is genuine,
represents a face like a dog’s—the most ill-favoured, ill-conditioned,
repulsive face imaginable. Another, Alexander Hart, used his
wonderful powers for finding lucky days for young gentlemen about
to gamble. Lilly does not seem to have grasped the elementary fact
that any one actually possessing magical powers would certainly use
them for his own enrichment. And there was Captain Bubb, who
“resolved horary questions astrologically.” He, however, was found
out and put into pillory. There was one Jeffrey Neve, who brought
Lilly two hundred “verified questions,” desiring him to correct them
for publication, but of the first forty, thirty were untrue. There was
Dr. Ardee, who declared that an angel had offered him a lease of life
for one thousand years; yet the poor man died at fourscore.
The crystal ball was not an astrological instrument, but many of
the astrologers practised by means of it. This instrument of pretence
and imposture has been revived in our own times. The ball was held
in the hand by those who had “the sight.” Then things and persons
were seen. Thus there was one Sarah Skelhorn who had a perfect
“sight.” She could see in the ball what any persons were doing at
any time or in any place, but seems to have used this remarkable
gift for objects quite paltry, as when she observed her mother, who
was many miles away, taking a red waistcoat out of a trunk—a really
terrible waste of good power. How useful would Sarah be in time of
war in order to tell exactly where the enemy was and what the
enemy was doing! She was also familiar with angels, who were so
fond of her that they followed her about until she was really tired of
them.
There was Ellen Evans, daughter of the scandalous défroqué
above mentioned. She could call up the Queen of the Pigmies
whenever she pleased merely by saying, “O Micol! O tu Micol,
Regina Pygmeorum, veni!” There was also Sir Robert Holborn,
Knight, who “formerly had sight and conference with Uriel and
Raphael, but lost them both by carelessness.” And so on. The
volume is redeemed from intolerable silliness by the firm belief of
the author in the science. It shows, however, that the whole of the
country was filled with credulity and childish superstition.
The following lines are the commencement of a Latin epitaph
composed for Lilly by one George Smalridge, student of Christ
Church, Oxford:—
 “Occidit, atque suis annalibus addidit atram
Astrologus, qua non tristior ulla, diem.
Pone triumphales, lugubris Luna, quadrigas;
Sol, maestum picea nube reconde caput.
Illum, qui Phoebi scripsit, Phoebesque labores,
Eclipsen docuit Stella maligna pati.
Invidia Astrorum cecidit, qui sidera rexit;
Tanta erat in notas scandere cura domos
Quod vidit, risum cupiit, potiturque, cupito
Coelo, et sidereo fulget in orbe decus.”

Two official superstitions must be recorded, if only because they

were practised and no doubt fully believed in London. They were
touching for the King’s Evil and the blessing of the Cramp Ring. The
ceremonies for both these observances are here described.
First, the touching for the King’s Evil—

“The King, kneeling, shall say,

In the Name of the Father, and of the Son, and of the
Holy Ghost. Amen.
And so soon as He hath said that, He shall say,
Give the blessing.
The Chaplain, kneeling before the King, and having a Stole
about his Neck, shall answer and say,
The Lord be in your heart and in your lips, to confess all
your sins. In the name of the Father, and of the Son, and of
the Holy Ghost. Amen.
Or else he shall say,
Christ hear us. In the name of the Father, and of the Son,
and of the Holy Ghost. Amen.
Then by and by the King shall say,
I confess to God, to the blessed Virgin Mary, to all Saints,
and to you, that I have sinned in thought, word, and deed
 through my fault; I pray Holy Mary, and all the saints of God
and you, to pray for me.
The Chaplain shall answer and say,
Almighty God have mercy upon you, and pardon you all
your sins, deliver you from all evil, and confirm you in good,
and bring you to everlasting life. Amen.
The Almighty and Merciful Lord grant you absolution and
remission of all your sins, time for true repentance and
amendment of life, with the grace and comfort of his Holy
Spirit. Amen.
This done the Chaplain shall say,
The Lord be with you.
The King shall answer,
And with thy spirit.
The Chaplain,
Part of the Gospel according to St. Mark.
The King shall answer,
Glory to thee, O Lord.
The Chaplain reads the Gospel:
Last he appeared to those Eleven as they sat at the Table:
and he exprobated their Incredulity and hardness of Heart,
because they did not believe them that had seen him risen
again. And he said to them: Going into the whole World,
Preach the Gospel to all Creatures. He that believeth and is
Baptised, shall be saved: But he that believeth not, shall be
condemned. And them that believe, these Signs shall follow:
In my name shall they cast out Devils, they shall speak with
new tongues. Serpents shall they take up, and if they drink
any deadly thing it shall not hurt them; they shall impose
hands upon the sick, and they shall be whole.
Which last clause (They shall impose, etc.) the Chaplain repeats
as long as the King is handling the sick person. And in the
time of repeating the aforesaid words (They shall impose,
etc.) the Clerk of the Closet shall Kneel before the King,
having the sick person upon the right hand; and the sick
person shall likewise kneel before the King: and then the
King shall lay his hand upon the sore of the sick Person.
This done, the Chaplain shall make an end of the Gospel:
And so our Lord Jesus after he spake unto them was
assumpted into Heaven, and sate on the right hand of God.
But they going forth preached everywhere; our Lord
working withal, and confirming the Word with signs which
followed.
Whilst this is reading, the Chirurgion shall lead away the sick
person from the King. And after the Gospel the Chaplain
shall say,
The Lord be with you.
The King shall answer,
And with thy spirit.
The Chaplain,
The beginning of the Gospel according to St. John.
The King,
Glory to thee, O Lord.
The Chaplain then shall say this Gospel following:
In the beginning was the word, and the word was with
God, and God was the word. This was in the beginning with
God. All things were made by him, and without him was
made nothing that which was made. In him was life, and
the life was the light of men. And the light shineth in
darkness, and the darkness did not comprehend it. There
was a man sent from God, whose name was John. This man
 came for testimony: to give testimony of the light, that all
might believe through him. He was not the light, but to give
testimony of the light. It was the true light which lightneth
every man that cometh into this world.
Which last Clause (It was the true light, etc.) shall still be
repeated so long as the King shall be crossing the sore of
the sick Person, with an Angel of Gold Noble, and the sick
Person to have the same Angel hang’d about his neck, and
to wear it until he be full whole. This done, the Chirurgion
shall lead away the sick Person as he did before; and then
the Chaplain shall make an end of the Gospel:
He was in the world, and the world was made by him,
and the world knew him not. He came into his own, and his
own received him not. But as many as received him, he
gave them power to be made the Sons of God, to those that
believe in his name. Who not of blood, nor of will of the
flesh, nor of the will of man, but of God are born. And the
word was made flesh and dwelt in us, and we saw the glory
of him, glory as it were of the only begotten of the Father,
full of grace and verity.
London Printet for Dorman Newman at the kings Armes in the Poultry
&c: F. H. van Houe Sculp:
TOUCHING FOR KING’S EVIL

Then the Chaplain shall say,

The Lord’s name be praised.
The King shall answer,
Now and for ever.
Then shall the Chaplain say this Collect following, praying for
the Sick Person or Persons,
O Lord, hear my prayer.
The King shall answer,
And let my cry come unto thee.
The Chaplain,
Let us pray:
Almighty and everlasting God, the eternal health of them
that believe; graciously hear us for thy servants for whom
we implore the aid of thy mercy, that their health being
restored to them, they may give thee thanks in thy church,
thro’ Christ our Lord. Amen.
This Prayer following is to be said secretly, after the Sick
Persons be departed from the King, at his Pleasure:
Almighty God, Ruler and Lord, by whose goodness the
blind see, the deaf hear, the dumb speak, the lame walk,
the lepers are cleansed, and all sick persons are healed of
their infirmities: By whom also alone the gift of healing is
given to mankind, and so great a grace, thro’ thine
unspeakable goodness toward this Realm, is granted unto
the Kings thereof, that by the sole imposition of their hands
a most grievous and filthy disease should be cured:
Mercifully grant that we may give thee thanks therefore, and
for this thy singular benefit conferr’d on us, not to
ourselves, but to thy name let us daily give glory; and let us
always so exercise ourselves in piety, that we may labour
not only diligently to conserve, but every day more and
more to encrease thy grace bestowed upon us: And grant
that on whose bodies soever we have imposed hands in thy
name, thro’ this thy Vertue working in them, and thro’ our
Ministry, may be restored to their former health, and being
confirmed therein, may perpetually with us give thanks unto
thee, the Chief Physician and Healer of all diseases; and
that henceforwards they may so lead their lives, as not their
bodies only from sickness, but their souls also from sin may
be perfectly purged and cured: Thro’ our Lord Jesus Christ
thy Son, who liveth and reigneth with thee in the Unity of
the Holy Ghost, God World without end. Amen.”
 Next, the blessing of the Cramp Ring by the King on Good Friday
according to the form prescribed. It was as follows:—

“First, the singing of the Psalm Deus Misereatur Noster.

Then the King reades this prayer:
Almighty eternal God, who by the most copious gifts of
thy grace, flowing from the unexhausted fountain of thy
bounty, hast been graciously pleased for the comfort of
mankind, continually to grant us many and various meanes
to relieve us in our miseries; and art willing to make those
the instruments and channels of thy gifts, and to grace
those persons with more excellent favours, whom thou hast
raised to the Royal dignity; to the end that as by Thee they
reign and govern others: so by Thee they may prove
beneficial to them; and bestow thy favours on the people:
graciously heare our prayers, and favourably receive those
vows we powre forth with humility, that Thou mayst grant to
us, who beg with the same confidence the favour, which our
Ancestours by their hopes in thy mercy have obtained:
through Christ our Lord. Amen.
The Rings lying in one bason or more, this prayer is to be said
over them:
O God, the maker of heavenly and earthly creatures, and
the most gracious restorer of mankind, the dispenser of
spiritual grace, and the origin of all blessings; send downe
from heaven thy holy Spirit the Comforter upon these Rings,
artificially fram’d by the workman, and by thy greate power
purify them so, that all the malice of the fowle and
venomous Serpent be driven out; and so the metal, which
by Thee was created, may remaine pure, and free from all
dregs of the enemy. Through Christ our Lord. Amen.
The Blessing of the Rings:
 O God of Abraham, God of Isaac, God of Jacob, heare
mercifully our prayers. Spare those who feare thee. Be
propitious to thy suppliants, and graciously be pleased to
send downe from Heaven thy holy Angel: that he may
sanctify ✠ and blesse ✠ these Rings: to the end they may
prove a healthy remedy to such as implore thy name with
humility, and accuse themselves of the sins, which ly upon
their conscience: who deplore their crimes in the sight of thy
divine clemency, and beseech with earnestness and humility
thy most serene piety. May they in fine by the invocation of
thy holy name become profitable to all such as weare them,
for the health of their soule and body, through Christ our
Lord. Amen.
A Blessing.
O God, who has manifested the greatest wonders of thy
power by the cure of diseases, and who were pleased that
Rings should be a pledge of fidelity in the patriark Judah, a
priestly ornament in Aaron, the mark of a faithful guardian
in Darius, and in this Kingdom a remedy for divers diseases:
graciously be pleased to blesse and sanctify these rings, to
the end that all such who weare them may be free from all
snares of the Devil, may be defended by the power of
celestial armour; and that no contraction of the nerves, or
any danger of the falling sickness may infest them, but that
in all sort of diseases by thy help they may find relief. In the
name of the Father, ✠ and of the Son, ✠ and of the Holy
Ghost. ✠ Amen.”

After another psalm the following prayer was read:—

“Wee humbly implore, O merciful God, thy infinit

clemency; that as we come to thee with a confident soule,
and sincere faith, and a pious assurance of mind: with the
like devotion thy beleevers may follow on these tokens of
thy grace. May all superstition be banished hence, far be all
 suspicion of any diabolical fraud, and to the glory of thy
name let all things succeede: to the end thy beleevers may
understand thee to be the dispenser of all good; and may
be sensible and publish, that whatsoever is profitable to
soule or body is derived from thee: through Christ our Lord.
Amen.
These prayers being said, the Kings highnes rubbeth the Rings
between his hands, saying:
Sanctify, O Lord, these Rings, and graciously bedew them
with the dew of thy benediction, and consecrate them by
the rubbing of our hands, which thou hast been pleased
according to our ministry to sanctify by an external effusion
of holy oyle upon them: to the end, that what the nature of
the mettal is not able to performe, may be wrought by the
greatnes of thy grace: through Christ our Lord. Amen.”

Then with another prayer holy water was thrown on the rings and
the ceremony was complete.
 CHAPTER IV
SANCTUARY

There is a somewhat dreary allegory of a voyage called “The Floating

Island, or a New Discovery relating the Strange Adventure on a late
Voyage from Lambethana to Villa Franca, alias Ramallia, to the
eastward of Terra del Templo.”
It was published in the year 1673, and it contains an account of
certain parts of London which give it some interest. The humour of
the piece is that places described are mentioned as new discoveries
lying at the distance of many days’ voyage from one to the other.
Thus, to take a single example, the following is the description of the
Savoy. The sanctuary of this quarter is, of course, Alsatia:—

“The Palace is a very stately Fabrick, and hath been formerly

employed for charitable uses, and still serves as an excellent
Refuge and Sanctuary for such who are either forced by
banishment, or voluntary Exile, to desert their native or long
lov’d habitations, where they may live obscurely, and yet take
their pleasure abroad in the Countries round about, by the
means of those several convenient Avenues belonging
thereunto, viz. for sporting on a brave River, the Stairs; for the
Land, the Great Gate butting Norwards and separated but by a
very small channel from Excestria. To the eastward there is an
outlet which leadeth two ways, the one on the left into the
Dutchy, the other turning a little on the right, into
Somersetania; by the first you have a conveyance into the
Country called Maypolia, and so have the whole Country before
you to make choice of; by the last a safe passage by water, or a
conduct short and commodious through the Provinces of White-
Hart into Hortensia (vulgarly called Covent Garden), from
whence you may travail through the whole kingdom.
 The Slavonian women supplied us with Fish and fruits of all
sort, which they bring down in abundance from the Upland
Countries; insomuch that we could not fear want of Provision so
long as we had Money; nor question our security, whilst we did
put ourselves under the Protection of this place or of the Dutchy
Liberty.”

The sanctuary was for debtors, but not for felons or traitors, and
bailiffs occasionally effected an entrance by pretending to have a
warrant for the arrest of the latter. But on the cry of “Arrest, Arrest,”
the whole of the residents flew to arms and drove out the offenders,
perhaps with the loss of their ears. There were punishments inflicted
on those who invaded the rights of sanctuary.
Not far from the Savoy the adventurous voyagers discover a
floating island, called the Summer Island, or Scoti Moria, viz. “There
were two Ports or landing Places, one guarded by ‘Knights of the
Blue Aprons,’” i.e. waiters, who wore aprons of that colour; and the
other by a woman with a white apron. They landed; they found, to
leave the allegory, a company assembled playing skittles on the deck
and down below drinking bad wine in worse company. The whole of
the vessel was filled with bottles; and for commodities for sale or
exchange there were none except “what were wrapped in silken
Petticoats, and like a Pig in a Poke you must buy, or not at all.”
There was also a billiard table on the ship, and tobacco was their
only “breath and breathing while.” The next land they touch is the
Island of Ursina, or the Bearbaiting, on which it appears that the
charge of five shillings covered a ticket for drink as well as entrance.
The description of the sport, which follows, affords nothing new.
Sailing from Ursina, they arrive at the Ne plus ultra, where they are
deafened by the “great fall and hideous noise of the waters”—in
other words, at London Bridge. Not far from this place they
discovered mermaids, both male and female; but the latter only
swam at night, being shy. I do not understand this allusion.
The author is pleased to represent Terra del Templo, or the
Temple, as a place occupied chiefly by a people constantly engaged
in defending themselves against an enemy.

“In the Description of this Ramallia, I must look into Terra del
Templo, but shall not pry into its Court, nor any of the standing
houses, the Housekeeper’s lodging, nor into the menial
precincts of the Inns of Court, farther, than they stand for
Refuge and Relief of the neighbouring Privileges about them.
And indeed (since the general purgation by fire) the first, and
chiefest of all, which for advantage of ground, for fortifications,
for Water Works, Posterns, Passages, Supplies, and provisions
by land, or otherwise, is that so far famed and so fitly named
Ramallia; in it are several Garrisons of old Soldiers, every one of
the which is able to lead a whole Army of Younger Debtors.
They call their Muster rôle in the Round Church, which might
more properly be called their Corps du Guard; then they draw
them out into the Cloysters, and either exercise them there, or
in the Garden, which is an excellent Military Spot for that
purpose; but under the Blowers in the Rum Stampers (called
the King’s Bench walk) they pitch their set Battles, where every
evening that ground (which was lifted in and level’d for their
use) is fil’d with men of desperate and undaunted resolution.
The first work in Ramallia is rais’d and contrived in the form
of a Ram; there is no other reason I can render for it, but that
Rams were of great use in the Jewish Discipline, for Batteries,
as you may read in Josephus his History more at large. This
work is of reasonable strength; in former times it had a watch
Tower in the similitude of a Coblers shop adjoyning, from
whence all the forces about are called together, upon the least
approach of the Enemy. There is another, called the
Maidenhead, and is impregnable, where the Enemy dares not
come within shot, and in the nearest to the confines of Terra del
Templo. There are other pretty contrived Platforms, as Teste
Royal, the Falcon, Mitre, etc., and these in the fashion and form
of Cookshops; where if a Setter or Spy chance to peep in at
them (though very dark) they will make him pay for the roast
before he depart. To this Ramallia, or Ramykins, belongs a very
great Fleet, consisting of many Sail, well man’d, and are a great
preservation to the Ramykins.
This place, according to the late Geographical Map, as well as
the report of ancient Writers, cannot possibly be so besieged
but that they within may go in and out at their pleasure, without
impeachment; for at the Middle Temple Gate they issue in
spight of the Devil; at the Inner Temple Gate they fear no
colours in the Rainbow; and at the Postern of the Ramykins, in
case they cannot make over to Fetter Lane, but discover
Ambuscado’s, they need only draw their bodies within guard of
Pike, turn faces about, and retreat through the Mitre.
Now admit they stand for Rio del Plata (commonly called Fleet
Street) and be so intercepted that they cannot recover the
Ramykins, all that is required in that case is but to mend their
March; fall downwards, as if they gave way, suddenly discharge
their right-hand file, and fall easily into Sergeants Inn; where by
ancient Treaty had between this famous place and Terra del
Templo, it was agreed that the parties in such distress might
(paying a small Fee) have convoy and conveyance without the
re-hazzard of any of their persons.
If at any time they had a mind to Forrage, they are no sooner
out of the Middle Temple Gate, but there is a threefold way to
defend them; the Bell Inn, the Bar Gate, and Shire Lane. The
passage under the Blowers is a most excellent safe way for
close contriving and retriving; neither is the Gardners Wharfage
(as the Tide may serve) anyways inconsiderable. To speak the
truth, the nature of Ramallia is much alter’d in few years,
neither is the place so much frequented as formerly by
Forreigners in Refuge, the inhabitants slighting or being careless
in the preservation of their ancient privileges.”
 THE WEST PROSPECT OF THE CHURCH OF S T. BARTHOLOMEW THE
GREAT.
ST. BARTHOLOMEW’S
From the Crace Collection in the British Museum.

The author tells us, further, that there were formerly many other
places which were considered sanctuaries for debtors, i.e. places
where writs could not be served. These were (1) Milford Lane, at
first occupied and defended by indigent officers, who held it, so to
speak, by the sword:—

“And notwithstanding their title hath been much disputed

heretofore, yet they have now commuted the matter, prov’d
Plantation, and have withal reduced it to a most absolute Hance
and free Town of itself, without dependency.”
 (2) Fulwoods Rents in Holborn, a place which remained to this
century of bad reputation, though it contained several good houses.
[7]

(3) Baldwin’s Gardens was another sanctuary:—

“The Back-gate into Graies-Inn Lane, with the benefit of

Bauldwins Gardens, is of excellent use; but the passiges through
certain Inns on the Field-side are not attempted without hazard,
by reason of the straggling Troops of the Enemy, who lie Purdue
in every ale-house thereabouts. The safest way of Sally is that
through the Walks, from whence the Red Lyon in Graies-Inn
Lane receives them with good quartering, and passes them
through the back way into the Main Land.”

(4) Another was Great St. Bartholomew’s:—

“Upon whose platform a whole Army of Borrowers and Book-

men might have been mustred and drawn out in length, or into
what form or figure it had pleased them to cast themselves.
What works, yea what variety of Art and Workmanship was
within it; What an excellent half-Moon was there cast up without
it, for defence to the Eastward; What excellent Sconces, in the
fashion of Tobacco-shops and Ale houses in all parts of it.
But alas these are demolisht, for the most part, the old
Soldiers discharg’d, and all delivered up into the hand of the
Enemy upon composition.”

The precinct of St. John of Jerusalem was also formerly held as a

sanctuary, but had lost its privileges. In the precinct of Blackfriars
privileges were granted to some of the oldest trades, those,
probably, which were carried on in the few houses belonging to the
Friars. These were feathermakers, Scotch tailors, and French
shoemakers. Another is Montagu Close, on the west side of St. Mary
Overies, the sanctuary of the Borough. In later years it was removed
further south to the place called the Mint.
 On the north side of Blackfriars is the place which the residents of
all these sanctuaries are continually trying to escape. The author
calls it a very strong and formidable citadel belonging to the enemy.
This is Ludgate Prison.

“It is much like the apples of Sodom, better for fight without
than in. Its whole prospect from within are iron grates, where,
through every Transom, the forlorn Captives may take a view of
the Iron Age; there is one single entrance, which, like Hell’s
Gate, lets many in, but few out, turn once the Ward—Et vestigia
nulla retrorsum. The Cimmerians in their dwellings resemble
these in their lodgings, only their lights are different; those
receive some scattered beamings by their Mountain Crannies;
these by their disconsolate loopholes.
Yet from above, the Inhabitants may take a view of all those
places which club’d to their restrain; and be reminded of the
loss of time which brought them thither. The Governour hereof
is careless whence they come, but infinitely cautious how they
go away; and if they go away without his favour, they are in
great danger to break their necks for their labour.”

The rest of the little book is made up of a Rabelaisian description

of the people in sanctuary—the Ram Alley folk, with certain “special
cases.”

“In case of Linnen, it hath been adjudged, that if three good

fellows and constant Companions have but one shirt between
them, and that these three (seeing none of their other shifts will
do them any good) jointly consent this shirt shall be sold, it
shall be lawful for them to expose it to sale, vended and
condemned for the common good of three, and that forthwith
the money be spent in the cherishing that blood that retired
from the extream parts, being chil’d with the fright of parting
with so dear and near a friend.”
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