Tudor Intergenerational Inequality

My father was a Yeoman, and had no lands of his own, only he had a farm of 3 or 4 pound by year at the uttermost, and hereupon he tilled so much as kept half a dozen men. He had walk for a hundred sheep, and my mother milked 30 cows. He was able, and did find the king a harness, with himself and his horse, while he came to the place that he should receiue the king’s wages. I can remember, that I buckled his harness when he went unto Blackheath field. He kept me to school, or else I had not bene able to have preached before the king’s majesty now. He married my sisters with v pound, or 20 nobles apiece; so that he brought them up in godliness, and fear of God. He kept hospitality for his poor neighbours, and some alms he gave to the poor, and all this did he of the said farm. Where he that now has it, pays 16 pound by year, or more, and is not able to do anything for his prince, for himself, nor for his children, or give a cup of drink to the pore.

27 sermons preached by the ryght Reuerende […] Maister Hugh Latimer(STC 15276; 1562), E3r [George Elwes Corrie, ed., Sermons By Hugh Latimer (Cambridge, 1844), 101]

This passage is taken from the printed version of a sermon given by Hugh Latimer (c. 1485 – university divine and bishop under Henry VIII, court preacher under Edward VI, executed as a heretic under Mary I – in 1549.  This autobiographical anecdote, dating from just a few years before the period the ‘Middling Cultures’ project investigates, highlights many of the themes and concepts that will be central in our research. It emphasises the role of identity and self-perception even as it also shows the ways in which these interacted with and were shaped by external and variable economic and social forces. It reminds us that middling status could be precarious and fleeting as individuals, across just one or two generations or even across a lifetime, might rise and fall beyond it. Latimer’s invocation of contemporary anger at a divide between rich and the ordinary – and the exploitation of the latter by the former – provides an important and central context for the lives of those trying to carve out a space in the middle of a hierarchy that to some felt increasingly hostile. It also resonates with many modern concerns about a world with a rising super-rich and a middle who wonder if they will ever have the economic security that an older generation enjoyed.

Hugh Latimer preaching before Edward VI, as imagined in an illustration in John Foxe, Acts and Monuments (1563). Image from Wikimedia Commons.

As Latimer delineates his father’s status, the intermingling of social, economic, political, moral and cultural capital is clear. His father’s position, in Latimer’s retelling, rested not just on his modest wealth, but on his charity and hospitality, his ability to serve the king (including at Blackheath: here Latimer is describing his father fighting for the king against a Cornish rebellion in 1497), and his ability to raise his children ‘in godliness’. He also provided Latimer with the means of social advancement: he was able to ‘put him to school’, the first step on a dizzying rise that saw him preach before the king. His trajectory may have been extraordinary, but many of Latimer’s contemporaries also used education to rise beyond middling origins. The contemporary social commentator Sir Thomas Smith wrote in 1583 that the universities were one of the ways that gentlemen ‘be made good cheape’ in Tudor England. But while his father’s comfortable, though not extravagant, life had given Latimer the opportunity for a life among the elite, his self-conscious, deliberate and very public evocation of it shows that his middling origins remained both important and useful to Latimer. Used here as a rhetorical tool to help spur the king to action, invoking and appropriating an ‘ordinary’ identity allowed him both to speak on behalf of the people, and to align himself with a group that he presents as the moral and social core of their communities, and the nation.

Latimer is describing, and bemoaning, a world in flux. His father’s way of living has already gone and his (perhaps hypothetical) successor at the farm lived a much more marginal and straitened life: he had slipped beyond the relative comfort and safety of the middling. The decades that followed Latimer’s sermon would see the pace of this change not slow, as he had hoped, but accelerate. It was in this crucible of economic and social change that the cultural identities of the middling were forged, contested and asserted.

Ceri Law