The Oldest House in London

by Fiona Rule

Overview

London's old buildings hold a wealth of clues to the city's rich and vibrant past. The histories of some, such as the Tower of London and Westminster Abbey, are well documented. However, these magnificent, world-renowned attractions are not the only places with fascinating tales to tell. Down a narrow, medieval lane on the outskirts of Smithfield stands 41–42 Cloth Fair – the oldest house in the City of London.

Fiona Rule uncovers the fascinating survival story of this extraordinary property and the people who owned it and lived in it, set against the backdrop of an ever-changing city that has prevailed over war, disease, fire and economic crises.

Product Details

ISBN-13:	9780750986472
Publisher:	The History Press
Publication date:	11/01/2017
Sold by:	Barnes & Noble
Format:	eBook
Pages:	288
File size:	8 MB

About the Author

FIONA RULE is a writer, researcher and historian, whose previous books include the bestselling The Worst Street In London (Ian Allan, 2008), London's Docklands (Ian Allan, 2009) and Streets of Sin (The History Press, 2015). A regular contributor to television and radio programmes, Fiona also has her own company, House Histories, which specialises in researching the history of people's homes. She holds an Advanced Diploma in Local History from the University of Oxford.
FIONA RULE is a writer, researcher and historian. A regular contributor to television and radio programmes, Fiona also has her own company, House Histories, which specialises in researching the history of people’s homes. She holds an Advanced Diploma in Local History from the University of Oxford.

Read an Excerpt

CHAPTER 1

LAND GRAB

On a cool May morning in 1538, as the sun rose over the rooftops of London, Brother John Forest was dragged from his bed, dressed in a coarse woollen shift and thrust down the steps of the Franciscan friary in which he had been under house arrest. A horse stood waiting in the street, a rough wooden hurdle trailing behind its haunches. Forest was thrown to the ground, strapped to this wheel-less carriage and with a sharp crack of a whip, the horse took off through the streets of London.

Being dragged through the dung-ridden, filthy thoroughfares was just the start of John Forest's ordeal. When the grim spectacle reached the outer precincts of St Bartholomew's Priory, the horse was forced to slow in order to make its way through a large and rowdy crowd that had congregated outside the priory gate. Once at the centre of the mob, the full horror of the scene unfolded before John Forest's terrified eyes. A high scaffold had been erected on which sat the city's noble elite, watching in keen expectation. A few feet in front of this grandstand, gallows rose ominously above the crowd. Forest was untied from the hurdle and strong chains were wrapped around his waist and arms and then slung over the top of the gallows. A sharp tug on the end of the chains elevated him several feet off the ground and, as he dangled helplessly in mid-air, Hugh Latimer, the Bishop of Worcester, pushed his way through the throng, Bible in hand. For almost an hour, the bishop beseeched Forest to renounce the Pope and accept King Henry VIII as the Supreme Head of the English Church. Despite knowing his dreadful fate was just minutes away, Forest refused to listen and retreated into mute prayer while, beneath him, a bonfire of hay bales and kindling was assembled.

When the Bishop of Worcester had finished his long diatribe, the crowd fell silent, knowing that this was John Forest's last chance to save himself from the horrors to come. But no words passed his lips as torches were thrust into the bales. As the flames rose Forest grabbed a ladder propped against the gallows and to this he clung in excruciating pain as the conflagration slowly consumed him.

The dreadful execution of John Forest took place just as Henry VIII's opprobrious Dissolution of the Monasteries was about to swing into full effect. By the time it was over, hundreds of England's religious houses had been swept away, their valuable land and property seized by the king and his inner circle. The Dissolution was effectively the biggest land grab since the Norman Conquest. It transformed the landscape of England and, had it not happened, 41–42 Cloth Fair may never have been built.

The events that paved the way for the creation of 41–42 Cloth Fair began way back in the 1120s when an extraordinary man named Rahere founded the Priory and Hospital of St Bartholomew at Smithfield. Rahere's life was split into two distinct chapters. His early years were spent at the court of Henry I, where he used his considerable charm and keen intellect to become a close confidante of the king. However, as he approached middle age, he began to tire of the shallow frivolity of palace life and rejected its earthly pleasures to become a canon at St Paul's Cathedral.

Shortly after entering the Church, Rahere embarked on a pilgrimage to Rome, where he fell gravely ill. As he lay in a semi-delirious state, he vowed that if he survived, he would devote the rest of his life to caring for the sick and poor, for whom he would found a hospital. Miraculously, his prayers were answered. The fever subsided and he returned to London, where he immediately set about keeping his vow. Taking full advantage of his affluent and influential contacts at the royal court, Rahere persuaded the king to grant him a large tract of Crown land just outside the city wall at Smithfield, inauspiciously adjoining a public execution site. He then embarked on the monumental task of building a hospital and priory to accommodate the monks and nuns who would act as staff. The complex was completed in 1123 and dedicated to Saint Bartholomew.

Although St Bartholomew's Hospital is now one of Britain's oldest medical institutions, its early years were fraught with financial difficulties. The majority of patients came from the most deprived sphere of London society and they had no means of paying for their care. Consequently, the hospital relied solely on charity and just ten years after its foundation the coffers were running dry. Faced with imminent closure, Rahere appealed to the king for help and to his intense relief was granted a lifeline that would ultimately result in the development of the street now known as Cloth Fair. In 1133, a royal charter was drawn up for an annual fundraising event in the grounds of the priory on the feast day of St Bartholomew (24 August).

At first Bartholomew Fair admitted any type of trader, but as the years passed it became especially popular with dealers in silks and wool, which earned it the sobriquet 'Cloth Fair'. Over the next 200 years the Cloth Fair became an important event on Britain's commercial calendar. Every August the land on which 41–42 Cloth Fair would eventually be built was given over to densely packed wooden stalls on which eager traders displayed a dazzling range of fabrics designed to catch the eye of discerning tailors and drapers.

However, by the 1300s the fair was becoming a victim of its own success. Keen to make as much money as possible out of the event, the priory began to rent pitches to any trader prepared to pay the fee. Consequently, stallholders selling fine cloth had to contend with the rowdy distractions of beer vendors and street entertainers performing to crowds of excitable onlookers, many of whom had no connection to the cloth trade. In addition, numerous traders of questionable reputation began to frequent the fair, selling inferior goods and using very short yardsticks and dubious scales.

Inevitably, the sheer volume of people at the Cloth Fair – and the amount of cash that was changing hands – also attracted London's criminal element, who silently darted among the throng relieving unwitting visitors of their valuables whenever they got the opportunity. By 1363, pickpockets and conmen had become so troublesome that a group of influential cloth merchants threatened to boycott the fair unless matters improved. In response, the Corporation of London dispatched constables to keep the thieves at bay and weights and measures men to check that goods were being sold honestly. The Drapers' and Merchant Taylors' Companies also sent officials to test the quality of the merchandise and any miscreants were swiftly dealt with by the Pie Powder Court – a corruption of the French 'pieds poudrés', referring to the dusty feet of itinerant traders – which met daily at St Bartholomew's Priory.

Despite problems with law and order, the Cloth Fair successfully funded the good work of St Bartholomew's Hospital for 400 years. In the meantime, the priory grew in both size and wealth. By 1500, the complex occupied a roughly triangular island site separated from its hospital by a narrow thoroughfare known as Duck Lane (now Little Britain).

Like many other religious houses, St Bartholomew's Priory was a self-contained community. At the southern tip of the site lay Bartholomew Close – a sunny green with a deep well at its centre – bordered on two sides by large, timber-framed houses occupied by merchants whose rental payments swelled the priory's coffers. Beyond the close were the imposing redbrick domestic quarters of the priory, including a spacious dormitory for the monks, an infirmary with adjacent chapel, a long refectory and a kitchen complete with its own garden stocked with fruit trees, herbs and vegetables.

Further north were two open squares – one containing a burial ground, the other a quiet garden leading to the prior's house. This was the largest dwelling in the complex and it was connected via a galleried walkway to the centrepiece of the estate – the Church of St Bartholomew the Great. By 1500, the church's twelfth-century nucleus had been extended to form a truly magnificent cruciform edifice. At its head, a stone chapel dedicated to the Blessed Virgin overlooked a small green and the parish burial ground. Beyond, the lofty choir and presbytery contained the altar and Rahere's brightly painted tomb, while an enormous nave stretched westwards to the church's grand entrance at West Smithfield.

Next to the Smithfield gateway lay the entrance to the fairground and the priory's laundry – a small, L-shaped building bordering a large, square expanse of grass on which the washing was pegged out to dry. Known as 'Launders Green', this open space would later become the site of 41–42 Cloth Fair.

There is little doubt that the Priory of St Bartholomew the Great was one of the medieval city's most impressive enclaves and the annual fair was renowned throughout the land. However, as the sixteenth century unfolded, events occurred that would leave the historic site in ruins.

By the time Henry VIII came to the throne in 1509, England's religious houses were in disarray. The Church was the second largest landowner in England (after the Crown) and its monasteries, abbeys and priories possessed priceless artefacts. However, over the centuries some religious houses had been corrupted by their vast wealth and instead of using it to benefit the community, they devoted huge sums to the earthly pleasures of wine, women and song. Clearly reorganisation was desperately needed and the king was the one person with the power to bring it into effect. Unfortunately, it transpired that his agents were just as corrupt as those they sought to reform.

The initial aim of Henry VIII's Reformation was purely to restore order and piety to the most self-indulgent religious houses. In 1519, the king instructed his Lord Chancellor, Cardinal Wolsey, to launch an inquiry into the most notorious establishments. Twenty-nine were found to be utterly corrupt and so Wolsey shut them down, employing Thomas Cromwell (then a young and ambitious attorney) to handle the disposal of their assets. Part of the proceeds were used to found Cardinal College (now Christ Church) in Oxford and a second college in Wolsey's home town of Ipswich. The remainder went into the royal purse and, in doing so, sowed seeds of avarice in the minds of the king and his advisors.

In the meantime, Cardinal Wolsey's attempts at stamping out corruption in the English Church opened the floodgates of public resentment. Tenants across the country complained of the astronomical rents charged by their ecclesiastical landlords and general opinion held that at least some of the monasteries' enormous wealth should be diverted to poor relief and education. In 1528 Simon Fish published an influential tract entitled A Supplication for Beggars, in which he claimed that England's corrupt religious houses were run by 'ravenous wolves' responsible for 'debauching 100,000 women'. Although his argument was crude, it represented the popular view.

As religious dissatisfaction grew, Henry VIII began to take a keen interest in the growing Protestant movement in Europe and when the Pope failed to nullify his marriage to Catherine of Aragon, he contentiously severed ties with Rome, declaring himself the Supreme Head of the Church of England. The events that followed would almost totally destroy England's ancient monastic system.

In 1534, Henry launched another inquiry into England's religious houses, this time led by Thomas Cromwell, who was instructed to assess the wealth of each establishment and investigate allegations of malpractice. Sensing an opportunity to assert the king's religious authority and swell the royal coffers in one fell swoop, Cromwell assembled a team of commissioners and instructed them to make the most of any misdeeds they uncovered.

Their reports, which were published as the Valor Ecclesiasticus in 1535, did not disappoint. According to the commissioners, England's monasteries were veritable dens of iniquity. William Thirsk, head of Fountains Abbey in Yorkshire, was accused of stealing church treasures, wasting his estate's resources and using donations to hire prostitutes. The canons of Leicester Abbey were said to be indulging in sodomy and the abbot of West Langdon was branded 'the drunkenest knave living'. Nuns were not above reproach either; two of the supposedly celibate sisters at Lampley Convent were found to have nine children between them.

Although corruption was widespread, Thomas Cromwell initially concentrated his efforts on small houses that could offer little resistance. Thus, the resulting Suppression of Religious Houses Act (1535) stated, 'The manifest sin, vicious carnal and abominable living is daily used and committed amongst the little and small abbeys, priories and other religious houses of monks, canons and nuns where the congregation of such religious persons is under the number of 12 persons.' However, as the huge extent of monastic riches became clear, Cromwell's campaign snowballed. Within months, every religious house in England was affected by the events now known as the Dissolution of the Monasteries.

The Dissolution began in earnest in March 1536 and progressed with frightening speed and efficiency. Fearing that valuable possessions would be spirited away before they could be seized, the king's bailiffs quickly descended on abbeys, priories and nunneries across the land and took away anything of value, from precious altarpieces to the lead on the roof. In the meantime, all income from monastic estates was diverted to the Crown. In order to oversee this unprecedented rape of England's religious houses, Thomas Cromwell established the Court of Augmentations and appointed as its head one Richard Rich – the man who was destined to own the land on which 41–42 Cloth Fair would be built.

Richard Rich was ambitious and greedy in equal measure. Born in the London parish of St Lawrence Jewry in around 1496, he initially trained as a lawyer and used his cunning, keen intellect to work his way up the legal ladder, eventually becoming Solicitor General in October 1533. In this post, he viciously persecuted any members of the Church who refused to accept Henry VIII as Supreme Head and looked on with indifference as John Forest horrifically burned to death outside St Bartholomew's Priory in 1538.

Richard Rich's vindictive streak was only exceeded by his sycophancy towards the king. After being made Speaker in Parliament, his opening speech compared Henry VIII to the sun, which 'expels all noxious vapours and brings forth the seeds, plants and fruits necessary for the support of human life'. His biographer, A.F. Pollard, described him as 'the most powerful and the most obnoxious of the king's ministers'. Nevertheless, his working partnership with Thomas Cromwell proved devastatingly effective during the Dissolution of the Monasteries. By the time the purge was over, Richard Rich had acquired a fortune from the spoils, including the estate of St Bartholomew the Great.

The acquisition of St Bartholomew's required a long and devious negotiation with distinctly shady undercurrents. The priory could not be closed on the grounds of being corrupt as the adjacent hospital was proof that any profits were being put to good use. Instead, Thomas Cromwell and Richard Rich were forced to play a long game that required some clever tactics.

Their chance came when the priory's head, William Bolton, became gravely ill. With no time to lose, Cromwell made contact with Robert Fuller, the abbot of Waltham Holy Cross, who also happened be a commissioner on the Valor Ecclesiasticus. Fuller had already proved he was open to bribery by handing over some of Waltham Abbey's land to the king in return for personal reward and so the two men entered into a verbal agreement to systematically dispose of St Bartholomew's estates in a similar manner as soon as they had the chance.

Prior Bolton died soon after their meeting and just days later Fuller wrote to Cromwell asking him to settle 'this matter for the house of St Bartholomew', reiterating that his palm would be greased in return. 'Such matters shall be largely recompensed on my part, not only in reward for your labours, but also for such yearly remembrance as you shall have no cause to be sorry for.' Thus, Robert Fuller became the new prior of St Bartholomew the Great on the understanding that the priory would be relinquished whenever it pleased the king.

Although he was little more than Thomas Cromwell's puppet, Robert Fuller was at least benevolent to his underlings. During his time as prior of St Bartholomew's he took pains to ensure that his canons would receive pensions once the priory ceased to exist. He also looked after the priory's employees. For example, over at Launders Green, Fuller made a point of recording that resident laundryman John Chesewyk and his wife Alyce had signed an agreement to launder all the priory's linen and take responsibility for any lost or stolen items. In return, they received wages of £10 a year and a rent-free house in the priory close along with a gallon of ale and a 'caste' of bread every Friday. This agreement would prove invaluable when the Chesewyks came to claim compensation after the priory's inevitable closure.

(Continues…)

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Excerpted from "The Oldest House in London"
by .
Copyright © 2017 Fiona Rule.
Excerpted by permission of The History Press.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
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Table of Contents

Foreword,
Introduction,
1 Land Grab,
2 The Eagle & Child: The Oldest House in London is Built,
3 The Proud, Bloody City of London: Cloth Fair in the Civil War,
4 The Sign of the Red Cross: Death Visits Cloth Fair,
5 London Was, But Is No More: Or How the Oldest House in London Very Nearly Wasn't,
6 Knavery in Perfection: The Riotous Heyday of Bartholomew Fair,
7 By Ordinance of God: The Wesley Brothers at Cloth Fair,
8 The Newgate Six: Cloth Fair and the Gordon Riots,
9 Property is Power: Cloth Fair at the Heart of Radical Politics,
10 A Piece of Tyrannical Impertinence: Cloth Fair and the First Modern Census,
11 The Death of Old London: Part One,
12 The Death of Old London: Part Two,
13 Saving London: Seely, Paget and the Second World War,
14 Preserving the Past for the Future,
Epilogue,
Afterword,
A Walk Around Cloth Fair,
Select Bibliography,