Tag Archives: found art

We the People, 1535-1787: Who were ‘the people’ in early modern England? Part III

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Brodie Waddell

In 1787, a rag-tag band of rebels and revolutionaries gathered in Philadelphia to write a constitution. They decided to begin the document with a phrase that has since become rather famous: ‘We the People of the United States’.

We the People - Constitution_of_the_United_States,_page_1About 250 years earlier, in the 1530s and 40s, there were a series of new translations of the Bible into English that included an intriguing phrase amongst the Psalms: ‘Let us knele before the LORDE oure maker. For he is oure God: as for us, we are the people of his pasture, and the shepe of his handes.’ The phrase was integrated into the new Book of Common Prayer in 1549, so from then on English congregations would routinely sing this together, collectively declaring themselves to be God’s people. Continue reading →

Who were ‘the people’ in early modern England? Part II: Some evidence from manuscripts

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Brodie Waddell

According to a crude survey of published texts, ‘the people’ were invoked frequently in print in the sixteenth and seventeenth centuries, especially in times of political turmoil such as the 1640s and 1688-89. However, published texts are notoriously unreliable representatives of actual contemporary discussion. They were produced by the literate, for the literate, often using carefully crafted rhetoric.

Manuscripts can bring us slightly closer to a less skewed view of ‘the people’. Although obviously they too were only produced by the literate elite, they occasionally purport to record the voices of the illiterate and they tend to be less polemical as they were not intended to influence a wide audience. Unfortunately, there is no manuscript equivalent of the huge sample of published texts that have been transcribed by the Text Creation Partnership, though the Folger Library is giving it a go with its own manuscript collection. The State Papers Online is also promising, but only the calendars, rather than the original documents, have been transcribed. The closest to an equivalent to EBBO-TCP is probably the corpus of 240,000 transcriptions on the wonderful London Lives site, though these only cover the period 1690 to 1800 and the early material has many irregular transcriptions.

I’ve mostly drawn on my own little collection of notes from various archival documents (and published editions thereof), amounting to just over 600 pages in total, in which I found about 70 mentions of ‘the people’. Of course my notes are heavily biased in all sorts of ways, with a notable focus on the late 17th century, thanks to my current obsession with the ‘hard times’ of the 1690s. Still, it’s better than nothing. (In what follows, I have not included references, but I’m happy to supply them upon request and I have included links to any quotations taken from London Lives.)

The people enjoying a nice day out at Tyburn?

The people enjoying a nice day out at Tyburn?

So, with that methodological stuff out of the way, who are ‘the people’ in these sources? Continue reading →

The Woolcomber’s World, Part V: A defence of microhistory

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Brodie Waddell

The life of Joseph Bufton is unlikely to ever appear in the Oxford Dictionary of National Biography amongst their nearly 60,000 ‘men and women who have shaped British history’. The only history that he shaped was his own.

Reduced to its essentials, his life is hardly worth writing about. As I’ve discussed in my previous posts, he was born in the small town of Coggeshall in 1650 and died in the village of Castle Hedingham, twelve miles down the road, in 1718. He spent nearly all of his sixty-eight years on this earth in north-eastern Essex. As far as we can tell, he never held any position of political or religious authority, never produced any works of artistic or literary merit, and never even married or had children.

The King and Nortern-man ballad - Crawford_1_1188_2448x2448So why should anyone care about Bufton? One might say that we should simply care about everyone equally: does not the humble ploughman in the field deserve as much attention from historians as the king on his throne? The king may have ruled vast tracts of land, but his territories would have been worthless to him if the ploughman hadn’t supplied him with bread. However, our knowledge of the life of a ploughman is usually limited to a few lines in a parish register listing a baptism, a marriage and a burial. We encounter no such difficulty with kings.

Joseph Bufton, like a ploughman, earned his bread by the sweat of his brow. Yet unlike most ordinary people of the time, he left to posterity eleven volumes crammed with his scribblings. These little notebooks offer us glimpses of a life lived in humble obscurity, a life that would otherwise be almost entirely lost to us. Continue reading →

The plebs: a brief history

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Brodie Waddell

How, in the 21st century, can the word ‘pleb’ lead to a prominent MP resigning his government post and to a £2 million libel lawsuit? The recent conclusion of this ridiculous saga has reminded us that this seemingly obsolete term of social description still has bite, but why?

The BBC has offered its own little history lesson on ‘pleb’, focusing on its classical origins. However, they leap straight from the Latin source to its use in 19th century public schools. What the BBC misses, perhaps justifiably, is the re-emergence of this Latinate language in the early modern period and the fraught use of the term by historians studying that period. Yet for those of us interested the history of social relations and social conflict, the terminology is more than an anachronistic oddity.

Rugby School, beloved by the plebs

Rugby School, beloved by the plebs

The abbreviated version – ‘pleb’ – used by Andrew Mitchell seems to have been an invention of the late 18th century. I haven’t found it in any of the thousands of transcribed texts on Early English Books Online except in Latin passages, and the Oxford English Dictionary records its first example in 1795. It is, by this time, derogatory Westminster School slang for ‘the son of a tradesman’. Mitchell, who attended the equally exclusive Rugby School, probably picked it up through this route though he might have learned a bit more about it when studying history at Cambridge. This explains why, in a moment of angry condescension, he spat out a term that most of us would regard as obscure and a bit silly. Nonetheless many other versions of the term have been circulating for at least a couple thousand years. Continue reading →

The Woolcomber’s World, Part IV: Births, deaths, marriages and fighting cocks

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Brodie Waddell

On 22 March 1697, ‘there were a great many fighting Cocks carried through Coxall on horsback in linen baggs’. So wrote Joseph Bufton in one of his eleven surviving notebooks.

Watching to cocks tear eachother apart: not as much fun as you might imagine

Watching two birds tear each other apart: not as much fun as you might imagine

But this odd little memorandum was not an isolated scribbling. It was, in fact, just one of about 180 entries in his Coggeshall chronicle, which he began in February 1678 and continued to May 1697. In it, we find festive celebrations, church business, unusual weather, family injuries, highway robberies and much else besides.

The entries from 1693, a fairly typical year, give a sense of the whole:

  • 11 Jan. 1693, John Bufton went to combing.
  • 4 Feb. 1693, my cousin Sparhawk was carried to prison.
  • 15 Feb. 1693, there was a bonfire made by the Crown for the joy that Squire Honeywood got the day of Sir Eliab Harvey and was not cast out of the Parliament and when he came home from Chelmsford through Coxall the night after he was chosen abundance of candles were lighted for joy.
  • 24 Mar. 1693, King William went through Kelvedon and went back again through Kelvedon 28 Mar.
  • early 1693, the new king’s arms and the 10 commandments new writ were set up in the church.
  • 1693, the Quakers made a new burying place in Crouches
  • 1 May 1693, the soldiers set up a Maypole at the Woolpack door
  • 18 May 1693, the poor did rise because the Bakers would not bake, because some of their bread was cut out the day before for being too light.
  • May 1693, my cousin Sparhawk came home.
  • beginning of May 1693 Francis Clark broke.
  • end of May 1693 the same month the Poor had Badges given them to weare which tis said were made of Pewter and Coggeshall Poor 1693 set upon them.
  • 1693, Mr Mayhew sold Coxall Lordship to Mr Nehemiah Lyde of London. 11 May he came first for his rent and 5 Jun kept court and Counsellor Cox was his steward.
  • June 1693, our 4th bell was carried to Sudbury to be new shot and brought home and the other were chipt to make them tuneable. They were first rung 6 July.
  • 30 Oct. 1693, King William went through Kelvedon.
  • 2 Nov. 1693, John Ancil had hung himself but was cut down in time.
  • 1693, a new pound was set up on Grange hill and the shambles was repaired.

Continue reading →

‘The Rabble that Cannot Read’? Ordinary People’s Literacy in Seventeenth-Century England

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Mark Hailwood

Those of us historians intent on exploring the world of ordinary women and men in the sixteenth and seventeenth centuries conduct a lot of our research by looking at surviving examples of what such people read–for instance, cheap printed broadside ballads–or of what they wrote–take, say, Joseph Bufton’s notebooks. These materials are fascinating and undoubtedly useful, but regular readers of this blog might understandably find themselves wondering about the validity of this approach, and asking themselves a simple but important question: to what extent could the lower classes of England actually read and write in the seventeenth century?

David Teniers the Younger 'Peasants Reading a Letter...' But could they?

David Teniers the Younger ‘Peasants Reading a Letter…’ But could they?

It’s a fair question, and has important implications. Does this material really provide a window into the minds of the most humble people in Tudor and Stuart society, or were reading and writing skills the preserve of the more affluent, or at least the middling, classes of society? After all, in 1691 the puritan writer Richard Baxter had described his lower-class neighbours as ‘the rabble that cannot read’. Was this fair? Continue reading →

The Woolcomber’s World, Part III: Rich clothiers, poor combers and the obscurity of early modern occupations

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Brodie Waddell

Whether you’re a historian, a hairdresser or a helicopter pilot, you may well define yourself by your occupation. The same was true in the early modern period, as when legal scribes added ‘labourer’, ‘weaver’ or ‘yeoman’ after each and every name in their records.

Joseph Bufton, the Essex diarist and sermon-goer, was no different in some ways. His father, John, was listed as a ‘clothier’ in at least four documents between 1645 and 1692. His brother, also John, was likewise a ‘clothier’ in 1671 and 1695. Joseph himself was described as a ‘clothier’ when he served as a trustee for a local charity in 1695 and again when he made up his will in 1718. He was, then, a clothier in a family of clothiers.

So why have I titled this series ‘The Woolcomber’s World’? I’ve used that label because Joseph Bufton was – I think – a woolcomber for most of his life, closely linked with the trades of fulling and combing throughout his time at Coggeshall.

Isaac van Swanenburg's 'The Removal of the Wool from the Skins and the Combing' (1595)

Isaac van Swanenburg’s ‘The Removal of the Wool from the Skins and the Combing’ (1595)

The evidence for this comes from yet another almanac-turned-notebook, a Goldsmith’s Almanack of 1686, which Bufton later described as the one which ‘has the orders in Comber’s book, &c.’. In it he recorded the ordinances of his guild, warrants from magistrates to protect the craft, the articles of the journeymen’s ‘purse’, and of course several lengthy poems lauding the glories of the trade. Continue reading →

Fantastic Thoresby – Part IV: An archive closure, a whale and a funny friend

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Laura Sangha

This is my latest post in my long running series on the pious Leeds antiquarian Ralph Thoresby. My thanks to the Yorkshire Archeological Society for their permission to reproduce material from the Thoresby papers.

ClaremontI recently returned from an end of summer ‘smash and grab’ raid on the archive with a memory card stuffed full of hundreds of images of diary entries, correspondence and other bits and bobs from Ralph Thoresby’s papers. I consulted all of this material at the Yorkshire Archaeological Society (YAS) headquarters in Leeds, where the Thoresby Society is also currently located. Both are housed at Claremont, a splendid eighteenth-century merchants’ abode that is a delight for any student of history to work in, peaceful and accessible as it is. The staff and volunteers are very welcoming and knowledgeable, and the archivist Kirsty McHugh in particular went out of her way to accommodate me on my visit. Alas, Claremont will not provide such a salubrious environment to scholars for much longer, because lack of funds means that the Society’s Library and Historical Collections are to be moved, and Claremont is to be sold. Fortunately, the collection is to be loaned to the magnificent Brotherton Library of the University of Leeds, hopefully preserving the unique character and coherence of the whole, but nonetheless this is sad news for those who have sustained the YAS over the years, and particularly for those currently based there.

With the start of term only a week away, it is likely to be some time before I can digest the material that accompanied me back to the South West, but I did stumble across a couple of bits of found art that I wanted to share. Continue reading →

The Woolcomber’s World, Part II: Finding God in seventeenth-century Essex

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Brodie Waddell

Joseph Bufton spent a lot of time thinking about God. He assiduously went along to hear sermons by the local vicar and by travelling preachers. He read scores of books and pamphlets offering religious guidance. What’s more, he filled many volumes with notes and extracts from these sermons and published texts. He even tried his hand at spiritual poetry, with decidedly unimpressive results.

What, then, do we know about Bufton’s faith?

Bufton - Coggeshall parish church

The (mostly) 15th-century parish church in which Bufton spent many a Sunday

As I explained in my previous post on Bufton, almost all of our knowledge of this Essex woolcomber comes from the notes he scribbled in the margins and blank pages of eleven volumes of almanacs between the 1660s and the 1710s. As such we can learn a considerable amount about his exposure to diverse religious ideas and instruction.

However, there are limits. The volumes include only a few hints about his own personal thoughts on such matters, especially his place in the fraught religious politics of the later Stuart period. Still, the fact that eight of the eleven surviving volumes are mostly or entirely focused on spiritual concerns surely can tell us something about how a simple layman set about finding God in late seventeenth-century Coggeshall. Continue reading →

The Woolcomber’s World, Part I: A life scribbled in the margins of almanacs

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Brodie Waddell

On 8 August 1716, Joseph Bufton sat down to take stock of his little archive.

For about forty years, he had been filling the margins and blank pages of old almanacs with notes. He now had quite a collection and his terse list hints at their contents.

‘I reckon I have here 22 almanacks’, he wrote…

  • Seven volumes were ‘filled up chiefly with things taken out of other books’, including ‘out of a dictionary’.
  • Five were account books, some ‘of household stuff, &c.’, but others probably related to his work.
  • Three volumes were ‘out of Irish letters, &c.’, that is to say, copies of letters between Joseph and his brother John, who had removed to Ireland in 1678.
  • Two were ‘filled up with notes of sermons’ and ‘an account of funerall sermons’.
  • One was ‘filled chiefly with buriall and marriage’, chronicling the vital events of his family members and neighbours.
  • Another ‘I keep on my board and write in dayly’, though its precise contents remain a mystery.
  • One he ‘fill’d great part with Bellman’s verses’, short poems celebrating the chief annual religious and civic festivals such as Christmastide and the royal birthday.
  • A final volume recorded the rules of his trade in the form of ‘the orders in Comber’s book, &c.’

This extraordinary little library has only partly survived the ensuing centuries. Only eleven volumes – half the total noted by Bufton in 1716 – are known to remain. Eight of these are held in his native county at the Essex Record Office and another three can be found at the Brotherton Library in Leeds. Still, the fact that any escaped the rubbish heap is surely a sign of providential favour – most personal jottings of this sort were long ago destroyed by unfortunate fires, spring cleanings or damp basements.

One of Bufton's almanacs, including a scrawl of notes in every available margin.

One of Bufton’s almanacs, including his scrawl of notes in every available margin.

This brings me to the question that I suspect most readers’ are now asking themselves: Who was Joseph Bufton and why should anyone care? Continue reading →