The Medieval Roots of Colonial Iron
Manufacture Technology
Introduction | Medieval
Iron | Medieval Blacksmith | Colonial
Iron | Colonial Blacksmith | Conclusion
The Blacksmith in Medieval Europe
The importance of the blacksmith in the Middle Ages cannot be overstated.
Not only were his individual products invaluable, but also those that
complimented the work of other craftsmen. Countless other craftsmen
depended upon the blacksmith for the construction of their goods or
performance of their craft, however the blacksmith depended on no other
to complete his ware. Carpenters required nails, saws and hammers; masons,
mallets, picks, wedges and chisels; carters and wagoners, iron axles
and parts; millers, iron components of mill machinery; shipbuilders,
nails and fittings. The medieval writer Ælfric of the eleventh
century illustrated this dependence with a debate between teacher, student
and workers:
| Teacher: |
Ah, monk, you who first addressed
me: I've found out that you do indeed have good friends, and
very necessary ones. But let me ask you, what are all the rest
of them? |
| Student: |
My fellow monks include all
sorts of artisans—blacksmiths, goldsmiths, silversmiths,
carpenters, and those who work in many other kinds of crafts. |
| Teacher: |
But do you have any wise and
learned counselors? |
| Student: |
I certainly do. How else could
our fellowship be guided and instructed? |
| Teacher: |
And what do you have to say,
oh wise one? Which of all these crafts do you think is the best? |
| Counselor: |
What I say is that God's service
is the highest of all these crafts, for as we can read in the
Gospel: "First of all, seek out God's kingdom, and His
righteousness, and then all other things shall be given to you."
[9] |
| Teacher: |
But among all the wordly crafts,
which is the best? |
| Counselor: |
Tilling the earth, because the
farmer feeds us all. |
| The smith says: |
But where then does the farmer
get his plowshare, or his colter-knife, if not from my craft?
Where does the fisherman get his fishhooks, or the shoemaker
his awl, or the tailor his needle? Doesn't all of it come from
my work? |
| The counselor answers: |
Indeed, what you say is true.
But we'd all prefer to live with the farmer, smith, than with
you. Because he provides us with food and drink. What comes
to us from your smithy, except sparks of iron and the noise
of beating hammers and puffing bellows? |
| The carpenter says: |
And which of you doesn't make
use of my craft—the houses and barrels and boats that
I make for all of you? |
| The smith answers: |
Oh, carpenter, why do you say
these things, when you know you couldn't make so much as a single
hold without my craft? |
| The counselor says: |
Ah, my friends, good workmen
all! Let us quickly turn away from these arguments, and have
peace and harmony among us, and each of us make use of the other's
skills—and make sure we are all at peace with the farmer.
And let me give this advice to every workman: let each be diligent
in the practice of his own craft, because he who abandons his
craft will be abandoned by that craft. No matter who or what
you are, whether a priest, or a monk, or a peasant, or a soldier,
concern yourself with the task before you and perform it, and
be what you are, for it is infinitely harmful, and disgraceful,
for a man not to know who and what he is and what he needs to
be. [10] |
A further testament to the magnitude of the craft, blacksmithing,
as well as mining and smelting, was of great enough importance and profusion
to warrant the control of the guild system. Around the twelfth century,
guilds began to incorporate not only merchants, but significant craftsmen
as well. Its primary concerns were to aid fellow members of the guild
and their families, and to control production, including quality, working
hours, prices, and wages. The guild also set up a hierarchy of apprentices,
journeymen and masters, and an educational system to teach the craft.
Two period texts illustrate this practice. The first is the record of
a standard indenture between apprentice and here, a master fisherman,
from which we glean an understanding of the general expectations outlined
in a apprenticeship contract:
This indenture made by John Pentreath of Penzance
in the country of Cornwall witnesses that John Goffe has put himself
to John Pentreath to learn the craft of fishing, and to stay with
him as his apprentice until the end of eight years fully complete.
Throughout this time, John Goffe shall well and truly serve John Pentreath
and Agnes his wife, shall keep their secrets, shall willingly do their
lawful and honorable commands, shall do his masters no injury, nor
see injury done to them by others, but prevent the same as far as
he can, shall not waste his master's goods, nor lend them to any man
without his special command.
And John Pentreath and Agnes his wife shall teach John Goffe the
craft of fishing in the best way they know, chastising him duly, and
finding him food, clothing and shoes as befits an apprentice. And at
the end of the term aforesaid, John Goffe shall have of John Pentreath
twenty shillings. [11]
The second is the report of an Italian who visited England around
1500:
The want of affection in the English is strongly
manifested towards their children; for after having kept them at home
till they arrive at the age of seven or nine years at the most, they
put them out, both males and females, to hard service in the houses
of other people, binding them generally for another seven or nine
years. And these are called apprentices, and during that time they
perform all the most menial offices; and few are born who are exempted
from this fate, for every one, however rich he may be, sends away
his children into the houses of others, whilst he, in return, receives
those of strangers into his own. [12]
Although recognized by both the guild and the community for the necessity
of his craft, the medieval smith was rarely welcome as a neighbor. We
find a considerable number of period texts complaining about the blacksmith.
In London in 1397, smiths were asked by city officials to relocate because
of "the great nuisance, noise, and alarm experienced in divers
ways by neighbors around their dwellings." [13] Spurriers, blacksmiths specializing in spur-making,
were apparently even less desirable neighbors, reputed to "wander
about all day without working," get drunk, and be apt to "blowing
up their fires so vigorously" that they blazed "to the great
peril of themselves and the whole neighborhood."
[14] The neighbors of a London armorer named Stephen atte Fryth
even submitted a formal complaint against him in 1377, stating that
"the blows of the sledge-hammer when the great pieces of iron…are
being wrought into…armor, shake the stone and earthen party walls
of the plaintiffs' house so that they are in danger of collapsing, and
disturb the rest of the plaintiffs and their servants, day and night,
and spoil the wine and ale in their cellar, and the stench of the smoke
from the sea-coal used in the forge penetrates their hall and chambers".
[15] Another period text in the alliterative style of Piers
Plowman colorfully illustrates the great racket that so irritated
the smith's neighbors:
"A Complaint Against the Blacksmith"
Swart smutted smiths, smattered with smoke,
Drive me to death with din of their dints;
Such noise on nights ne heard men never.
What with knaven cry and clattering of knocks!
The crooked caitiffs cryen after coal! coal!
And bloweth their bellows till their brain bursteth.
Huf! puf! says the one; haf! paf! says the other;
They spitten and they sprawlen and they spellen many spells.
They gnawen and gnashen and they groan all together,
And holden them hot with their hard hammers.
Of a bull-hide be their barm-fells;
Their shanks be shackled for the fiery flinders;
Heavy hammers they have that are hard to be handled,
Stark strokes they striken on a steely stock,
Lus! bus! las! das! snore they by the row,
Such doleful a dream that the devil it to-drive!
The master loungeth a little and catcheth a less,
Twineth them twain and toucheth a treble,
Tik! tak! hic! hac!, tiket! taket! tyk! tyk!
Lus! bus! las! das!... Christ give them sorrow!
May no man for brenn waters on night have his rest?
[16]
In his Sermons, Berthold von Regensburg, a German friar of
the mid-thirteenth century, also chastises the smith, among others,
and clarifies for us the kind of indiscretion that was common during
the period:
The second folk are all such as work with iron
tools, goldsmiths, penny-smiths, and other smiths, and carpenters
or blacksmiths,… and stonemasons and turners, and all who work
with iron…. When they work by the day, they should not stand
idle so that they multiply the days at their work. If you labor by
the piece, then you should not hurry so that you may be rid of the
work as quickly as possible…. You should work it truly, as if
it were your own. You, smith, you will shoe a steed with a shoe that
is worthless; and the beast may perhaps go scarce a mile before it
is broken, and the horse may go lame, or the rider may be taken prisoner
or lose his life. You are a devil and an apostate….
[17]
Although he was somewhat disliked by the community, no criticism could
diminish the value of the blacksmith's trade, necessary to almost all
other trades and abundant in the daily life of all classes.

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