At Augsburg the town council issued orders concerning the poor-law system in 1459, 1491 and 1498. Those of 1491 and 1498 sought to regulate and prevent any overlapping in the distribution of the municipal doles, the “holy alms which are compassionately given and bestowed daily in many different parts and corners of the city”; to these were subjoined measures for enforcing strict supervision of those who received assistance and for excluding the undeserving; whoever was able to work but refused to do so was shut out, in order that the other poor people might not “be deprived of their bodily sustenance.” A third and still better set of poor-law regulations appeared in 1522. They provided for a stricter organisation of the distribution of the monies, and made the supervision of those in receipt of help easier by the keeping of registers of the poor and by house to house visitations. Beggars at the church doors were placed under special control. No breach with the ecclesiastical traditions of the past is apparent in the rules of 1522, in spite of the influence of the religious innovations in this town. From the civil standpoint, however, they, like the poor laws generally drawn up at the close of the Middle Ages, display a “thorough knowledge of the conditions and are true to a well-tried tradition of communal policy.” The principal author of this piece of legislation was Conrad Peutinger, the famous lawyer and statesman who since 1497 had been town clerk. He died greatly esteemed in 1547, after having done more to further than to check the religious innovations in his native town by his uncertain and vacillating behaviour. From the Nuremberg mendicancy regulations Johannes Janssen quotes certain highly practical enactments which belong to the latter half of the 14th century. The so-called “meat and bread foundations,” which had been enriched by the Papal Indulgences granted to benefactors, were not available for any public beggars, but only for the genuine poor. In 1478 the town council issued a more minute mendicant ordinance. Here we read: “Almsgiving is a specially praiseworthy, virtuous work, and those who receive alms unworthily and unnecessarily lay a heavy burden of guilt on themselves.” Those allowed to beg were also obliged at least “to spin or perform some other work according to their capacity.” Beggars from foreign parts were only permitted to beg on certain fixed days in the year. Conrad Celtes, the Humanist, in his work on Nuremberg printed in 1501, boasts of the ample provision for widows and orphans made by the town, the granaries for the purpose of giving assistance and other arrangements whereby it was distinguished above all other towns; families of the better class who had met with misfortunes received yearly a secret dole to tide them over their difficult time.[135]