Cordwainers' Ward

DERIVES its name from the Cordwainers, who were shoemakers, curriers, or workers of leather, dwelling there, for it appears in the records of Henry VI., in the ninth year of his reign, that an order was taken then for cordwainers and curriers, in Corney-street, Sopar-lane, and the neighbourhood. The word cordwain, or cordovan, is derived from the Spanish Cordovan, and Cordova, as Morocco from the Moors. The Saracens were also denominated Cordouans,

in the middle ages, because Cordova was the metropolis of their kingdom. It is supposed that the art of shoemaking was introduced from that people, and thus originated cordonaner or cordwainer.

The principal streets in this Ward, are Bow-lane, (formerly Cordwainer-street), Queen-street, Budge-row, Great and Little St. Thomas Apostle, Pancras-lane, parts of Watling-street, and Basing-lane, comprised within the following eight precincts, of St. Mary Aldermary upper and lower; Allhallows, Bread-street; St. Mary le Bow; St. Antholin upper and lower; the precinct of St. Pancras, St. Bennet and St. John; and that of St. Thomas the Apostle and Trinity. It is under the local government of an alderman, eight common-councilmen, and has eight constables, fourteen inquest-men, and a ward-beadle.

This ward, beginning from the eastward at the end of Budgerow, from Wallbrook, extends northward to Pancras-lane, whenc in a direct line westward it cuts across Queen-street, the north portion of which in this ward; thence onwards includes Bow-lane, and the church and church-yard of St. Mary le Bow, together with a few houses (east and west) in Cheapside, which is the extreme boundary north and west, and from the west side of this

church,in a straight line running from north to the end of Horn-alley, Trinity-lane south, are the boundaries of this Ward, including Watling-street as far west as Allhallows Church in that street.

There are three churches in this Ward; St. Mary le Bow, St., Mary Aldermary, and St. Antholin.

On the south side of Cheapside is the

PARISH CHURCH OF ST. MARY-LE-BOW.

This Church, supposed to be first erected in the reign of William 1., being the first in this city built on stone arches, was called the New Mary Church, to distinguish it from the Alder or Elder Mary Church: St. Mary de Arcubus, or le Bow, from its

arches or bows. As Stratford Bridge, first built by Matilda, wife of Henry 1., with arches, was called Stratford-le-Bow, for the same reason, and the names are still common to the bridge and church. A Court of Arches was formerly held here. As this church is of much celebrity, and as all are said to be Cockneys, who are born within sound of its bells, we shall enter at length into its history, which is more eventful perhaps than any other in the metropolis, except the metropolitan church, St. Paul's.

First, we read, that in the year 1090, 3d of William Rufus, the roof was blown off by a tremendous tempest, several persons were killed, and, says Stowe "foure of the rafters of sixe and twenty feet in length, with such violence were pitched in the ground of the high street, that scantly foure foot of them remained above ground, which were fair to be cut even with the ground, because they could not be plucked out, for the citie of London was not then paved, but a moorish ground."

This savours somewhat of the marvellous, and is the more singular, inasmuch as the rafters must have penetrated the soil perpendicularly; but it was in an age of wonders, and must of course be credited, though we believe it a sample of pile-driving unparalleled in the annals of history.

In 1195, a most formidable insurrection occurred: one William Fitz-Osbert, alias Longbeard, a deformed man, and it is said, a lawyer, certainly a ranting demagogue, had permitted the hairy honours of his chin to grow to a vast length, partly from an affectation of gravity, and more especially in derision of the Norman mode of shaving the face, and by this and other means gained so considerably in the estimation of the mobocracy, that he was held a man of wisdom, worth and patriotic motive. The multitude are easily led.

It is allowed, however, by all, that Longbeard was a man of considerable fluency of speech, and had that ready command of language and idea which have great force with the lower classes. In fact, he was the Cobbett of his day, and by a pretended wish to ameliorate the condition of the poor, he gained much repute. He was the advocate of the citizens, and talked with much impudence and occasional success, which made him the demigod of the day, and

the observed of all the observers of the humbler grades, over whom he acquired an almost universal ascendancy,

Finding an increase of popularity, he assumed a proportionate increase of assurance, and boldly acted more openly, using all his rhetoric to incite the people against a certain tollage or aid to be raised for the public service. He argued that the tax was levied in undue proportions-that the poor, already overburdened, were to bear the whole of this levy, wrung from their toil and endurance, whilst the rich and idle were to be exempted from any portion of the payment. Such a theme in the hands of a fluent and disaffected man could not fail of effect on the ignorant and humble, whose passions are more easily moved than their judgment convinced, and who are more easily roused than appeased. The result of this demagogue's appeal was, a riot near St. Paul's Church, in which many citizens were killed.

Notice of this strife being speedily sent to Hubert, archbishop of Canterbury, the king's justiciary, he cited Fitz-Osbert to appear before him at a place and hour stated. Longbeard obeyed, but was attended with so large a band of followers, that the prelate, instead of seizing his person, contented himself with reproving his behaviour, pointing out his improprieties of conduct, and cautioning him not to appear in any unlawful assemblies hereafter.

The more respectable citizens, greatly alarmed at the proceedings of Fitz-Osbert and his party, at length resolved on capturing him, and for this purpose watched for a favourable occasion. One which they deemed well suited to their purpose soon presented itself. Fitz-Osbert was attacked with but few attendants, but so desperate was their defence, that they beat off their assailants, and possessing themselves of the church of St. Mary-le-Bow, in the west Cheap, (Cheapside), fortified and victualled it in the best inode they possibly could, fully resolved to defend themselves with desperation to the last.

The situation of Fitz-Osbert and his party being made public, the populace assembled from all parts, and a rescue was contemplated, but the magistrates possessing with eloquence or power sufficient to deter or dissuade them from the attempt, they dispersed without effecting the release of their idol.

The magistrates feeling that the matter had become one in which they must make a stand, or else render their authority but a name and a jest, determined to burn Longbeard from his ecclesiastical strong-hold, by firing the steeple, or else suffocate him as he lay in the church. Fitz-Osbert and his men had thus no chance but to be burnt alive, or force their way through the flames, and fight for their lives, and this latter was their choice, as, if destroyed themselves, they would at least have some revenge, a quality inherent in low-bred and uneducated minds. They made a furious rush from the church, and being met by the magistrates at the head of their men, equally irritated and greater in numbers, they were eventually captured after a desperate struggle. Fitz-Osbert and eight of his adherents were conveyed to the Tower.

On the day following they were led out to trial, and being condemned to death, were allowed one night only to make their peace with Heaven, and then, says our so often quoted authority, (John Stow)," he was by the heels drawne to the Elmes, in Smithfield, and there hanged with nine of his fellowes, where, because his favourers came not to deliver him, he forsooke Marie's son (as he termed Christ, our Saviour), and called upon the Devil to bless and deliver him! Such was the end of this deceiver, a man of evil life, a secret murtherer, a filthy fornicator, a polluter of concubines, and (amongst other detestable facts) a false accuser of his elder brother, who had (in his youth) brought him up in learning, and done many things for his preferment.”

However, the execution of Fitz-Osbert did not terminate all the riots which his schemes and oratory had aroused. His body having been conveyed away, a wily and turbulent priest, a relation of Longbeard, spread a report that several miracles had been wrought at the place of execution. The power of the priesthood was then universal. The country was literally priest-ridden, and this class of men, who monopolized the learning of the age, used their knowledge as a means of imposing on the credulous multitude, and instead of seeking to turn their thoughts to the real objects of religion, made their own power one of mundane consideration, and themselves noted in "flesh-pots," and sought after the mammon of unrightousness. Superstition, falsely called religion, was the

VOL. II.

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