Showing posts with label medieval myths. Show all posts
Showing posts with label medieval myths. Show all posts

Monday, August 21, 2017

All you thought you knew about the Wars of the Roses, but didn’t… Episode One: Henry VI: the mad king?

by Derek Birks

A few weeks ago, I had a bit of a rant on Facebook about the common myths which persist about many aspects of the Wars of the Roses period. I vowed to do something about it, so to start with, I'm looking at Henry VI himself.

There are two commonly held beliefs about Henry VI: either he was a simpleton or he was mad – not a great choice really… and of course, neither charge is actually supported by the evidence.

Myth #1: Henry VI was a simpleton; he was just plain stupid.
Like most myths of history, this claim is so often repeated that it seems to be regarded by many as truth, despite the fact that there’s no real evidence of it at all.

Henry was not a fool. There is enough evidence, however, to suggest that he was naïve.

For example, he put far too much trust in several of the powerful and ambitious men around him at court – men like Edmund Beaufort, Duke of Somerset. But let’s bear in mind that Henry spent the whole of his long royal minority surrounded by noble advisers. He had grown up accepting advice and the habit, for a young man who was not particularly assertive, was probably quite difficult to break.
Was Somerset, or his rival for influence at court, Richard, Duke of York, especially greedy or corrupt? No, not really by the standards of the time, but they did have their own personal agendas – along with every other nobleman, lord or gentleman in the land!

A strong-willed king, who understood such men, might have managed them rather better.
Henry was undoubtedly a poor manager of men.

Henry VI [courtesy of wikipedia]
Henry was more concerned with spiritual matters than political ones – but that doesn’t make him a fool. His piety and his concern for men’s souls is somehow easily dismissed in our very secular age, but such matters were very important to all in the later middle ages and certainly not a sign of folly.

Is it so hard to believe that Henry was simply a peace loving man in an age that valued more martial virtues? 

Their king was so different from his warlike father, Henry V, that his subjects felt undermined and confused by his approach. He wanted to bring to an end the long French wars with a peace agreement. In that respect, he was out of step with the majority of his subjects for whom a successful conclusion of the war meant a military victory. Jack Cade’s Rebellion in 1450 showed the anger and distrust stirred up by Henry’s government but the rebel targets were his councillors not the king himself.

Judge him by what he did: for example, Henry wrote a letter to the French king suggesting peace and offering him some English-held lands in France. That was certainly unwise since such lands were currently held by Henry’s own subjects. Giving them up was not likely to be popular. So he was naïve, but – and here’s why he was no fool – he kept the letter secret. 

Why? Because he understood how alarmed his leading subjects would be if they knew about his offer. If he understood that, then he had more about him than your average simpleton.

Naïve then maybe, but not an idiot.

Myth #2: Henry VI was 'mad'.

Now madness is a very general term and the public perception of madness is therefore quite broad and vague. Consequently, using the word at all is unhelpful in trying to describe or understand anyone.

So what basis is there for this claim? There’s no question that from 1453 – a year traumatic enough for the average king - Henry VI succumbed to bouts of mental illness. Schizophrenia has been suggested – amongst other diagnoses. The first of these rendered him incapable of speech or recognition of those around him.
This was not a ‘mad’ king flinging out commands such as “Off with his head!” or something! It was simply as if the throne was vacant.
This first occurrence was the most significant because no-one was prepared for it and it led to the emergence of the Duke of York as the de-facto political leader of the country. In 1453 York saw himself as rightly restored to a position of great influence. But even York’s closest supporters only ever saw him as a caretaker – whether for the ailing King Henry, or for his very young son, Edward, when he ultimately came of age.

When the King recovered his capacity in December 1454, York’s role as protector was once more unnecessary and his supremacy at court waned. This was not a result of 'madness' on the king’s part but further evidence of his inability to manage political factions. Thus it resulted in the victory of one faction – that of the Duke of Somerset – over another. 

In the turbulent years which followed, it suited the Yorkists to blacken Henry’s name by emphasising his incapacity to rule: either by promoting the idea of his stupidity or his madness. Either of these slurs might help to undermine public confidence.

Yet, even after the Yorkists had taken up arms against the king and seized the throne in 1461, most of the nobility still sided with Henry VI, their anointed king. A king who inspired such loyalty had clearly earned a great deal of support from many of those closest to him. If he had truly been an imbecile or a mad man, I cannot believe he would have retained such genuine goodwill.

Two key elements of Henry VI’s kingship were:
1.      he was unable to control his leading subjects
2.      he aspired to resolve problems by peaceful means.


These two factors combined to make him an ineffectual king but neither of these factors made him mad or stupid. It's high time we stopped perpetuating these myths.

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Derek was born in Hampshire in England but spent his teenage years in Auckland, New Zealand, where he still has strong family ties.

For many years he taught history in a secondary school but took early retirement to concentrate on writing. Apart from his writing, he spends his time gardening, travelling, walking and taking part in archaeological digs at a Roman villa.

Derek is interested in a wide range of historical themes but his particular favourite is the late medieval period. He writes action-packed fiction which is rooted in accurate history.
His debut historical novel was Feud, which is set in the period of the Wars of the Roses. Feud is the first of a now complete four-book series, entitled Rebels & Brothers, which follows the fortunes of the fictional Elder family from 1459 to 1471.
A new series, The Craft of Kings, picks up the story of the Elders in 1481 in its first book, Scars From The Past. Later this year, the violent events of 1483 are played out in the sequel, The Blood of Princes.


Tuesday, December 15, 2015

Medieval Mythical Creatures

By E.M. Powell


No matter how ardent a fan of natural history documentaries you might be, you may struggle to identify the creature on the right portrayed in this medieval manuscript.


Yes, it's the serra, defined by the Oxford English Dictionary as 'a fabulous marine monster.' The entry in the 1527 Noble Lyfe Bestes describes it thus: 'Serra is a fysshe with great tethe and on his backe he hathe sharpe fynnes lyke the combe of a cocke and iagged lyke a sawe.' While I think the serra is indeed quite marvellous, the OED means 'fabulous' in the sense of 'celebrated in fictitious tales.' But the medievals loved a fabulous creature and we find many examples of them in manuscripts and texts. I'd like to share a few personal favourites.

Dragon


I doubt if anyone would struggle to describe a dragon: a mythical monster like a giant reptile, winged and breathing fire. Even today the national emblem of Wales is Y Ddraig Goch, The Red Dragon. This of course is a different type of dragon to the gwiber (viper). Celtic dragons were said to live at the bottom of deep lakes or guard trees and represent elemental power, often that of the earth. But with the spread of Christianity, the dragon came to represent paganism. For the medievals, the dragon was a symbol of demonic power or the sin of pride.


It features again and again as the vanquished opponent of the hero knight: Lancelot, Tristan and Gawain all fought and defeated dragons. Yvain rescued a lion from one. Dragons, sea serpents and giant worms appear on medieval maps, with the creatures representing wilderness and the unknown. Twelfth century chronicler Gerald of Wales viewed Ireland as a wild and inhospitable place but he reported in his Topography of that country, 'There are no dragons,' presumably good news to all.

It wasn't only knights who battled dragons during the medieval period. We can find over one hundred saints who had skirmishes with dragons or monstrous serpents. These include Saints Margaret of Antioch, Martha, Sylvester, Gregory and Armel. Most famously is England's Saint George. George may have been a soldier who achieved martyrdom in fourth century Palestine and had a modest reputation in the centuries that followed.


But it was a medieval bestseller that brought him huge popularity. The Legenda Aurea (The Golden Legend) was a collection of saints' lives compiled by James of Voragine and completed by 1265. In it, George excitingly saves a king's daughter who is about to be eaten by a dragon. George spears the beast, secures it with the princess's girdle and leads it before a huge city crowd where he beheads it. Everyone who sees it promptly becomes a Christian. Many miracles were attributed to him throughout the medieval period (usually the victory in battle kind) and by the end of the Middle Ages he was regarded as the patron saint of England.


Unicorn


According to medieval bestiaries, the unicorn was the wildest of all beasts and it was swift and fierce. The only way to capture it was for a virgin to stay close, whereupon the unicorn would lay its head in her lap, and so be able to be caught. The animal came to represent power and purity and the links to Christ and the Virgin resonated with the medievals. Wealthy collectors coveted unicorn horn as it was believed to have magical and medicinal powers, specifically against poison and convulsions.

Whatever these collectors believed they had paid for it certainly wasn't unicorn horn. No-one of course had actually seen one, although received wisdom was that the unicorn inhabited the Far East and India. One can only imagine the excitement when Marco Polo finally encountered one (several, in fact) in Java in the thirteenth century. Trouble was, the unicorn was actually a rhinoceros. We can hear Marco's disappointment at his discovery in his account of his travels: 'They delight in living in mire and in the mud. It is a hideous beast to look at. ' Most disappointingly of all: 'In no way like what we think and say in our counties, namely a beast that lets itself be taken into the lap of a virgin.' One can only concur: no-one, virgin or not, would want to give thigh room to a rhino.

Giants




The 1440 manuscript Sir Eglam has the appealing line: 'Ther dwellyth a yeaunt in a foreste.' A 'yeaunt' is of course a giant and many appear in medieval romances. We have another medieval bestseller to thank for their popularity. Geoffrey of Monmouth, Bishop of St Asaph in Wales,  produced his Historia Regum Britanniae (‘The History of the Kings of Britain’) in around 1136.

In this work, King Arthur fights and slays giants. One of Arthur's quests is to seek the beard of one to make a leash for his dog. Geoffrey also says that Corineus, first human ruler of Cornwall, chose it because wrestling against giants was his favourite sport and Cornwall had lots of them. Gerald of Wales mentions giants bringing enormous stones to Ireland 'in ancient times.'

Representations of giants were also a popular feature of medieval pageants and processions. several major cities have records of their use. The figures were made from wood, wicker-work, and a coarse linen stiffened with paste. Many were brightly painted and were dressed in elaborate clothing. 1495 Chester had a family of them: giant, giantess, and two daughters.


Astonishingly, one processional giant still survives in England. The twelve foot high Salisbury Giant is around five hundred years old. He is sometimes called Saint Christopher, as were other processional giants. Christopher was a fourth century martyr that had become the patron saint of travellers by the Middle Ages. Many English churches had wall paintings and windows depicting Christopher, usually facing the main entrance, as it was said that anyone who saw an image of him would not die that day. Saint Christopher medals were already known to the medievals- one of Chaucer's pilgrims, the Yeoman, has one made of silver.


Mermaid



In early use, the mermaid is often identified with the siren of classical mythology. Recorded from Middle English, the word comes from mere with the obsolete sense ‘sea’  and 'maid'. The 1366 Romaunt Rose observes: 'Though we mermaydens clepe hem here,..Men clepen hem sereyns in Fraunce.' (Note: that sentence is in Middle English. But you don't need a translation. Read it aloud just as it is written and it makes sense. It is also great fun to do.)

Medieval mermaids are, unsurprisingly, a sinful creature. They are specifically accused of inspiring lust and sinful desire. Heresy is another of their fishy evils. 'Syrens' pop up in Geoffrey of Monmouth's Historia and we are assured that many swim around the seas surrounding the British Isles.


Mandrake




This very last mythical creature is my absolute favourite: The Shrieking Vegetable. Yes, it's the mandrake. The mandrake is a plant, the roots of which look (vaguely) like a human being planted upside-down. The medievals credited it with magical and medicinal properties and popular wisdom was that it would shriek when pulled from the ground. Those who dared to pick it would die as a result of their harvest.

Quick medieval thinking passed this fate onto a dog. Dog would be tied to mandrake, dog would be urged away from mandrake. Dog would pull it from the ground, so dog would die. Relief all round. In case you're wondering, that pale little chap in the picture above is a mandrake. People: if you see him amongst the carrots in your local supermarket, leave him alone. You have been warned.
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References:
All images are in the Public Domain and are part of the British Library's Catalogue of Illuminated Manuscripts. 
Dear, I. C. B. & Kemp, Peter, eds: The Oxford Companion to Ships and the Sea (2 ed.) (Oxford University Press 2006 Current Online Version: 2007)
Kieckhefer, Richard: Magic in the Middle Ages, Cambridge University Press (2000)
Knowles, Elizabeth, ed.: The Oxford Dictionary of Phrase and Fable (2 ed.) Publisher: Oxford University Press (2005, Current Online Version: 2014)
Lindahl, C., McNamara, J & Lindow, J. (eds.): Medieval Folklore, Oxford University Press (2002)
Livingston, E.A.,ed.:The Concise Oxford Dictionary of the Christian Church (2 rev.ed.), Oxford University Press (2006, Current Online Version: 2013)
MacKillop, James: A Dictionary of Celtic Mythology , Oxford University Press (2004, Current Online Version: 2004)
Resl, Brigitte, ed., A Cultural History of Animals in the Medieval Age. Oxford: Berg (2007)
Simpson, Jacqueline & Roud, Steve: A Dictionary of English Folklore, Oxford University Press (2003, Current Online Version: 2003)

E.M. Powell is the author of medieval thrillers THE FIFTH KNIGHT & THE BLOOD OF THE FIFTH KNIGHT which have both been #1 Historical Thrillers on Amazon's US and UK sites. 

Sir Benedict Palmer and his wife Theodosia are back in book #3 in the series, THE LORD OF IRELAND. It's 1185 and Henry II sends his youngest son, John (the future despised King of England), to bring peace to his new lands in Ireland. But John has other ideas and only Palmer and Theodosia can stop him. THE LORD OF IRELAND is published by Thomas & Mercer in April 2016.

E.M. Powell was born and raised in the Republic of Ireland into the family of Michael Collins (the legendary revolutionary and founder of the Irish Free State) she now lives in the north west of England with her husband and daughter and a Facebook-friendly dog. Find out more by visiting www.empowell.com