What if Vikings, whose settlements stretched across the northern medieval world, used legends of unicorns to swindle the kings of Europe out of their coffers, all the while skimping out on giving the proto-Inuits their fair share of the profits?
I would like to informally propose that such a scheme was happening throughout much of the medieval period. While I must admit I have no evidence to directly support this claim, the idea of it is almost as entrancing as the unicorn mythology itself.
For starters, it is commonly perceived that one theory for the existence of unicorn horns is that they were not, in fact, taken from horned quadrupeds, but narwhals. Since narwhals, whose tusks are majestic, tend to live in the northern reaches of the world, particularly around Baffin Island, Greenland, and the islands of Northern Canada, they would not have been out of sight of Norse settlements.
Patricia Sutherland, a Canadian archaeologist featured in this article in National Geographic magazine, believes certain tell-tale signs indicate that Vikings settled Baffin Island. I would be willing to believe her claim–particularly since it confirms the allusion to a Norse settlement on Baffin Island in John Dee’s Limites Imperii Britanici. Although this work is filled with dubious historical allusions to the Norse island of Estotiland (roughly corresponding to Baffin Island or Labrador), it would make a great story if legends of Estotiland were based on some truth. Perhaps Sutherland’s findings have something to do with a forgotten Norse kingdom located in Northern Canada.
At around 1300-1500AD, Vikings would have had contact with the Dorset culture. Although the small bands of proto-Inuit would have been on the decline territorially, they would have been resourceful traders and hunters of narwhal. Furthermore, a Viking settlement in the cold lands of Baffin Island, if one did exist, would have had a hard time trying to survive without some kind of exchange with the locals.
What if the European settlers saw the narwhal horns that the Dorsets collected–presumably from which they carved tools or jewellery–and saw in them instead an opportunity to get rich?
The fascinating possibility is that Vikings, or some other north-sailing tribe, might have either traded these horns with the Dorsets or hunted the whales themselves. In the North, narwhal tusks would have been valuable enough, in a utilitarian or decorative way. But down South, the horns had legendary, even religious significance and could be sold for an amount to make a weary Arctic sailor very wealthy indeed.
Surely if we accept the hypothesis that many unicorn horns are, in fact, narwhal tusks, then there must have been some form of trading and bartering between the north and south by someone. Seeing these tusks as evidence for the existence of unicorns, royal buyers would have inflated their real value according to their perceptions of the mythology, legends, and magical lore surrounding these beasts. This would make the market strategy of the Vikings, or whatever culture did these tradings, an early example of commodity fetishism.
If we suppose that someone, either a merchant or the hunter of the narwhal himself, must have knowingly traded the narwhal tusk, knowing it was a tusk, with a European who thought it was a unicorn horn, then what we have is a case of first class deception. What we have is the fostering of belief in a legend for the sake of mercantile prosperity.
“What is the profit margin of a legend?” writes Brian Attebery in his essay “The Politics (If Any) of Fantasy.” Though the fantasy critic uses this rhetorical question to make the point that universal stories can never have a price tag attached to them, that the value of stories runs beyond the economic draw of capitalism, this Viking con game of narwhal tusks and unicorn horns threatens to challenge that idea. The right kind of legend, it seems, can indeed draw a profit–although it will, of course, remain impossible to calculate the total net profit of something so abstract as a story.
I don’t know if it was the Vikings who did this. I don’t know if the system of deception was that systematic. But I’d like to propose that if the Dorsets were involved, they got a poor share from the deal. Since their culture did not have arrowheads, it may have been that the Vikings traded arrows for tusks, which they sold to the kings of Norway, Scotland, and England for chests filled with gold. I doubt they ever returned to give the “pygmies” or “Skraelings” two pence of what they made.
I hope that the whole narwhal horn trade inspires future archaeologists and historians to pursue solid evidence about this, albeit hypothetical, transaction.
In the meanwhile, I believe this will make a great short story one day.
The Vinciolo Journal turns 1 year old January 5th, two days after J.R.R. Tolkien’s Birthday, so in celebration of both events, I am making a series of Tolkien-related posts. This is the first of several … 7 ways Saruman resembles Queen Elizabeth’s court astrologer and geographer John Dee.
In comparing these two figures (the visual similarities are themselves suggestive), I am in no way trying to slander John Dee or imply that he was a maniacal, power-crazed wizard. He was a humble, lonely man–as lonely as any man favoured of the Queen could possibly be, although his intellectual influence had enormous implications, not least with regard to the colonization of the New World. However, there are so many similarities between these two magicians that it cannot be easily ignored.
So, without further ado, here is my list:
1. Physical resemblance to Christopher Lee
Not only is John Dee a magician, but he looks like a wizard himself–and Christophe Lee portrayed the wizard Saruman with exquisite tact in The Lord of the Rings movie trilogy. The flat gaze and the white beard are the chief forms of resemblance between the actor and wizard. Although Dee’s hair is not as long Lee’s Saruman, his hair may still be white, provided he is not bald beneath the black bonnet he’s wearing in his portrait. Set Saruman in black robes and attach a starched ruff around his throat and, after a haircut, you basically have John Dee.
2. Crystal balls
Saruman has his palantír while John Dee has his shewstone. Both are crystal balls they use for magically surveying the land. Made by Fëanor, greatest of the Noldor and maker of the Silmarils, the palantír stones were mostly lost in Middle Earth, except for a few. The stone seen in the film is at Orthanc in Isengard, the same stone Saruman uses to communicate with Sauron and keep track of the progress of the Fellowship of the Ring. There is another stone in that the steward of Gondor controls at Minas Tirith. As for the shewstone, or “seeing stone,” of John Dee, it is displayed currently at the British Museum. You can see it if you like. Rumour has it that it is a sacred Aztec polished obsidian stone taken from Mexico during the Spanish conquest.
3. Spoke with ‘angels’
The warning Gandalf gave Saruman about the palantír, that “you never know who else might be watching,” is also applicable to Dee’s shewstone. Both crystal balls give you the power to speak with spirits–but also for the spirits to talk to you. Dee and Edward Kelley used the shewstone to communicate with angels, who gave Dee revelations from the world of the dead. Supposedly, the angelic language Dee developed called Enochian came as a result from such spiritual meetings.
In a similar way, Saruman uses his palantír to speak with a fallen ‘angel,’ Sauron. Indeed, The Silmarillion reveals that Sauron is a god-like or at least angelic being. He is one of the Maiar, the spirits who serve the Valar, though one who became corrupted by evil in his service to the Great Enemy Morgoth. When Saruman begins to peer into his palantír in search of knowledge, he discovers the Ring of Power, which he comes to desire for himself. However, he becomes twisted, desiring power above all else. In the end, he betrays the forces of the West and captures Gandalf in his tower, committing “the treason of Isengard.”
4. Consorted with a necromancer
This one was implied in #3. Edward Kelley was a necromancer who communed with angels and the dead. On the other hand, Saruman communicates with “the Necromancer,” which is a name given to the vague, evil presence that lurks in the shadows of Mirkwood in The Hobbit and later is revealed to be Sauron himself. Supposedly, Sauron was into demon summoning and raising the dead back to life at this time, instead of leading orcs to war against Gondor.
5. Polymath Wizards
Saruman and John Dee were both wizards of great learning and were capable (or thought they were capable) of using magic. Furthermore, both wizards possessed plenty of non-magical knowledge. Dee was a mathematician, cartographer, and mechanic, once in his younger years designing a bird with artificial wings that could fly. Saruman was something of a chemist as well, designing the gunpowder which his uruk-hai use to demolish the walls of Helm’s Deep.
6. Spy Network
Astonishingly, both John Dee and Saruman had spy networks. Frodo and company must worry about spies from the White Wizard as much as they worry about Sauron’s own Black Riders. In addition to the ruffians Sauron employs to infiltrate and scourge the Shire in The Return of the King, he has a swarm of crows called Crebain, which he uses to spy on the Fellowship. John Dee’s spy network consisted of a network of foreign agents abroad, many probably on the lookout for Catholics plotting in France to return to England and kill the Queen. He may also have used spirits and the magic of his shewstone to spy on enemies abroad.
7. Similarity to John Faust
At last, Saruman and John Dee are both so attracted by mysterious power that they make deals with the devil they later severely regret. They have what I call a Faust complex. Doctor John Faust was a historical scholar in Germany who is said to have made a deal with the devil, whom he summons at a crossroads at midnight in a necromantic ritual, in order to attain forbidden knowledge of magic. In the end, after squandering his time, Faust is dragged to hell by demons. His story has been adopted innumerable times: Doctor Faustus by Christopher Marlowe and Faust Parts I and II by Goethe being the two chief examples. The Godfather is another takeoff on this archetypical story: Michael Corleone makes a “deal with the devil” to enter the mob and then remains locked in, becoming supremely powerful at the price of his soul.
Saruman’s deal with Sauron is a similar complex. “There is only one Lord of the Rings,” warns Gandalf, “and he does not share power.” Saruman learns how to breed uruk-hai from Sauron and plans to ravage Middle-Earth for his new master, planning to find the One Ring for himself and become master of all. But in the end, his designs fall flat. When nature rebels and the Ents take over Isengard, a powerless Saruman is force to flee to the Shire, where he avenges himself by desolating the land. Finally (spoilers here), his longtime servant Gríma Wormtongue stabs him in the back, frustrated by his own master’s cruelty.
John Dee’s Faustian narrative is a little less extreme. Of course, his story is not fantasy, but historical. Nonetheless, Dee makes a deal with Edward Kelley to speak with angels and becomes mystified. Actually, scholars now believe Kelley created an elaborate hoax: Dee never spoke to angels directly, but through Kelley, who they supposedly possessed. Kelley may well have faked the whole thing, however. Upon his return to England, he became unable to acquire aristocratic patronage, probably because many could not see the value in his knowledge, or because they were frightened by his connections to the occult. When he died, it was of natural causes and in poverty. Real life often doesn’t follow the contours of archetypical plots. Nonetheless, Dee’s gradual isolation and loneliness as a result of his ties to the occult might have seemed damnation enough to him.
“But as a nation—continued he in his reveries—these Spaniards are all an odd set; the very word Spaniard has a curious, conspirator, Guy-Fawkish twang to it.” -Herman Melville, “Benito Cereno.”
“The imaginary is part of history.” -Michel de Certeau, The Possession at Loudun.
“[A] good case could be made that the last unchallenged and most perniciously pervasive element in the whig view of modern English history is an unacknowledged tendency to privilege all things protestant while sedulously marginalizing all things catholic.” -Peter Locke with Michael Questier, The Antichrist’s Lewd Hat.
It is finally November 5! Celebrate this day with your friends. Or if you want to stay indoors reading blogs…
The final part of the “Behind Guy Fawkes” series opens with the three epigraphs above. The first one, by Melville, is one I find humorous and relateable. It reveals that Protestant paranoia had a way of infusing itself even into nineteenth-century American culture.
Due to Jesuitophobia, the fear of Jesuit-led conspiracies that hit England after the Gunpowder Plot and inspired a literary genre of Jesuit slander, the English associated the Jesuits with Fawkes’ conspiracy. Since the English also associated any threat to their Protestant nation with the Spanish, it becomes intuitive for Herman Melville to associate the word “Spaniard” with Guy Fawkes–even though he was neither Spanish nor a Jesuit.
I have long imagined the word “Spaniard” to have exactly the kind of ‘twang’ Melville describes, although I may not have been always fully conscious of it. When I think of Guy Fawkes, Inigo Montoya is never far behind in my thoughts…
The other two epigraphs, the more serious ones, are also epigraphs to a fascinating book, Religious Ideology and Cultural Fantasy: Catholic and Anti-Catholic Discourses in Early Modern England, by Arthur F. Marotti. Marotti challenges how history is received and created in England. He examines the “process in which real and fabricated historical ‘evidence’ and events are translated into a developing set of rhetorical codes and ideological fantasies” (2). What is striking is how Marotti avoids discussing fact in his book and focuses on how historical events are imagined or embellished, in order to serve ideological ends.
The unofficial motto of this blog is that “history is fantasy.” As a result, I thought Marotti’s insights quite fascinating. History is what we imagine, after all. The past only exists in our memory, and our imagination inevitably colours even that.
We pick up the story from last time: the Gunpowder Treason had fallen apart. England was in an uproar. But another battle was beginning: the war of the press.
Pamphlets, books, and sermons formed the blogosphere of early modern England. Then as now, political and religious factions battled it out to win the hearts and opinion of the population. Remember the terror that suffused the media after 9/11? That was what was happening in England, give or take, except instead of watching CNN or Fox, you would most likely hear a sermon from a preacher. England’s Most Wanted was the Pope—the Osama bin Laden of the day. And, if we continue this problematic analogy, the Jesuits were the Al-Qaeda.
Of course the world is not so simple, and I mean no slander on Jesuits of the time, much less the Jesuits of the present day. But black and white morality tends to appear whenever people are afraid of the “other.” When action is necessary to protect a nation, you don’t want to talk about your enemy in terms of “shades of grey.” You don’t want to let remorse slow you down, in doing what you believe must be done. Extreme fear in the state results in a superfluous amount of hatred that stimulates the masses—and produces an ideal moment for the king to step in and look good clearing up the situation. Morals become black and white when we think it is convenient for them to appear that way.
The Jesuits first came under suspicion in connection to the Gunpowder Plot when Thomas Bates, a servant to one of the conspirators, confessed that Father Henry Garnet, a Jesuit, was in on the conspiracy. Garnet became one of the most loathed figures in England, and an example for many Protestants of why Jesuits should never be trusted.
Sir Edward Coke and the earl of Northampton wrote the propaganda masterpiece A True and Perfect Relation of the Proceedings at the several Arraignments of the Late Most barbarous Traitors in 1606. Right away, you can tell it is not true and perfect, since they say that it is true and perfect, instead of letting the evidence stand on its own. In this Relation, the Gunpowder Plot is called the “Jesuit treason,” reminding readers that Fawkes’ conspiracy was only the most recent in a long string of Jesuit-centred regicide attempts.
Throughout, Coke focuses on the ecclesiastical plotters, not those with secular motivations. He claims that Jesuits formed an international society of conspirators. For example, they were supposedly responsible for James Clement’s assassination of Henry III and, through the involvement of the Jesuit William Holt, Edmund of York’s plot to kill the Queen in 1594. Later, Juan de Mariam would say Jesuits were behind the deaths of Protestant leaders William of Orange and Henry IV, who was killed by radical Catholic François Ravaillac. Jesuits were also blamed for the St. Bartholomew’s Day massacre in 1572, which resulted in the deaths of thousands of Protestants in Paris, sparked by the attempted assassination of Admiral Gaspard de Coligny. (The massacre is more traditionally pinned on Catherine de’ Medici.)
Robert Cecil called the Jesuits “that generation of vipers” (47-48). The stereotype of a Jesuit ran as follows: he had the Pope in his belly, Machiavelli in his head, and Mercury’s wings on his feet. Not only could they think deviously in the Pope’s service, but they could be anywhere and travel from country to country with speed. This fear, spurred on by paranoia, turned the Jesuit into an evil supervillain.
In one colourful piece of libel, Thomas Dekker, playwright of the world-famous Shoemaker’s Holiday, says that Jacques Clement, a Jesuit, used black magic to conjure a devil in the likeness of a friar. One can only suppose that Dekker suffered from an unhealthy over-familiarity with Christopher Marlowe‘s Doctor Faustus, in which the titular blasphemer does just that.
But why all this hate against the Jesuits? To begin with, Jesuits understood themselves to be soldiers not only of God, but the Pope himself. Their presence in England was seen as a threatening encroachment of foreign power. The intellectual disciplines of the Jesuit priesthood were also seen as unsavoury. They moved in secret among the underground Catholics, masters of disguise and rhetoric, which they used to persuade Catholics to commit treason and even sacrifice their lives suicide-bomber style, for the sake of God. They were said to seal such pacts with the “superstitious” ritual of the sacrament of Holy Communion. Fact is difficult to separate from fantasy here, but it seems fair to assume that Jesuits were not half so Satanic as they were depicted as being.
What’s worse, from a Protestant standpoint, was the Jesuit practice of mental reservation and their doctrine of equivocation. Essentially, the doctrine of equivocation said, that it was not a sin to break or swear an oath that would force you to betray the cause of Catholicism. It also freed the conscience of Jesuits to give false confessions while under torture, if it meant saving the lives of their friends. Equivocation threatened the integrity of the oral bonds and oaths that held society together.
Henry Garnet defended himself by defending the doctrine of equivocation, papal disposition of power, the general innocence of Catholic recusants, and the innocence of Jesuits who played no part in conspiracies.
Northampton rebutted, claiming the Gunpowder Plot was devilry, that “the cursed snake who eats the dust of powder, now eats gunpowder with them [the conspirators]” (141). The Papacy’s temporal claims and its claiming of the right to depose kings corrupted the institution of the holy church and removed its legitimacy. So ran the Protestant argument.
A series of plates and engravings also served a widespread, if crude, propaganda. A typical plate shows Guy Fawkes holding his infamous lantern, about to ignite the powder, when the eye of God turns on him and casts him in a spotlight. The letter that detailed the conspiracy could also be seen being given to state authorities by an angel (or an eagle, in honour of Mounteagle).
John Milton’s In Quintus Novembris frames the Gunpowder Plot as a hellish conspiracy, following this rich tradition of writings. His poem depicts Satan, the hero of Paradise Lost, in envy of England, bothered by how it does not accept the yoke of Roman Catholicism (144). The Church at this time was called Babylon, or the Romish Babylonians, or even the Synagogue of Satan.
From a twenty-first century standpoint, of course, these epithets sound pathetically hilarious, “Romish Babylonians” sounding more like a sports team than anything else. However, the Church was much more powerful in the early seventeenth century, a force to contend with that had temporal interests.
The main tension point on the Protestant side came from its demand for liberty of conscience in all things, against the general opinion of Catholicism’s intolerability. The foreign authority of the Pope simply did not mix with the absolute authority of the English monarchy after the Restoration. The defence of the ‘ancient liberties’ of the English frequently trumped any desire for toleration through ‘liberty of conscience’—even though liberty of conscience was what Protestants had traditionally fought for, since the beginning of the Reformation. Robert Southwell and Robert Parsons both wrote directly about this irony.
In human psychology, to arrive at an individual identity, one must be able to separate the “self” from the “other.” When we can tell the difference between the outside and our interior, then we have an identity. The same is true in the growth of nationhood. It might be said, that England had to find a group to exclude, in order to create their identity as a Protestant nation.
The same phenomenon occurred in Spain in 1492: nationalism surged after the Reconquest was complete, Muslims forced from Catholic lands. Likewise, German nationalism soared under Hitler, when Jews were excluded from participating in the country. If you create and “in” group, you must exclude those who are “out”: observe this phenomenon on any high school lunch table. This does not mean, however, that the process of exclusion is unproblematic. The example of the Nazis is an obvious warning.
Catholics were excluded from the running of English society, for the longest time unable to hold public office or become heirs to the throne. That is now changing. Marotti seems to imply that it is also time to rethink how we frame the history of England. Finding voices that have been forced underground can be a subversive way to open up the questions history poses us.
No doubt if someone should tell Guy Fawkes’ story, and the general story of Catholicism in England, it would run much differently from what Protestant historians have written. History, as we understand it, depends much more on who writes history, than it does on what actually happened. Simply because we have received a historical tradition does not mean there is only one way to understand events. Take V for Vendetta, as an example. Questioning the claims of the fascistic government’s legitimacy, V was able to unmask the conspiracy that got it into power. For these, and many other reasons, Gunpowder Treason really should never be forgot.
How will you remember the fifth of November?
Buchanan, Brenda, David Cannadine, and Justin Champion, et al. Gunpowder Plots. London: Penguin, 2005.
Haynes, Alan. The Gunpowder Plot: Faith in Rebellion. Dover: Alan Sutton, 1994.
Marotti, Arthur F. Religious Ideology and Cultural Fantasy. Notre Dame: University of Notre Dame Press, 2005.
“But ‘The Gunpowder Plot’–there was a get-penny! I have presented that to an eighteen- or twenty-pence audience nine times in an afternoon. Your home-born projects prover ever the best; they are so easy and familiar. They put too much learning i’their things nowadays, and that, I fear, will be the spoil o’ this.”
-Leatherhead, Bartholomew Fair by Ben Johnson, Act 5 Scene 1
A get-penny was a bestselling performance–in this case a puppet show of the Gunpowder Plot, so as Johnson attests through this quote, the drama of the 5 November was as popular today as it was in the seventeenth century.
When James I took the throne, Catholics flocked across the channel from France to return to England, hoping for toleration in the form of a law similar to the 1598 Edict of Nantes, which granted toleration to French Huguenots. However, several things were to go wrong.
First, there was the Bye Plot, in which William Watson, a priest, planned to kidnap the king and hold him for ransom until he declared toleration law. Then the Main Plot, which followed, was led by certain high-ranking courtiers like Lord Cobham and Sir Walter Raleigh. It aimed to get rid of the Scottish King James and replace him with Lady Arabella Stewart. In 1604, due to Puritan Scottish advisers, the king began to harden in his stance towards Catholic toleration. 19 March 1604 marked the passing of recusancy laws that formed a continuation of Elizabeth’s anti-Catholic policies.
Robert Catesby was a main ringleader among the Gunpowder Plot conspirators. He belonged to a wealthy Catholic family from Warwickshire. His cousin, Francis Tresham, was also prepared to use physical violence to achieve his aim of initiating a regime change. Jack and Kit Wright were notable swordsmen who fought during Essex’s failed rebellion of 1601, which saw the disgruntled earl beheaded. These two men would have known Guy Fawkes from school at St. Peter’s,York. Fawkes himself was a veteran of the wars against the Dutch in the Netherlands. Thomas and Robert Wintour, relatives of Catesby, also owned Huddington Court, a priest refuge. Thomas’ uncle had been a priest. He’d been hanged, drawn, and quartered—presumably for treason—a gesture I doubt Thomas appreciated.
Wintour and Fawkes are both known to have travelled to Spain in order to seek support. The Spanish under King Philip III was making a peace treaty with the English. Sceptical that the treaty would force the English king to tolerate Catholics, the conspirators prepared for another, more violent means of having their way.
In winter 1604, Wintour met Catesby and Jack Wright in their house in Lambeth, which was a stone’s throw across the Thames from Westminster—their target. The Gunpowder plot was Catesby’s idea, and hardening their resolve, once Fawkes had crossed the Channel, they met at a house behind St. Clements in the Strand. There, Father John Gerard, a Jesuit, celebrated Mass. Jesuits in England at this time were not allowed to enter England as “secular” priests: Elizabeth I had banished them from England by decree 5 November 1602. After the Mass, the conspirators swore an oath. The John Gerard was most likely not present for the oath, although Protestants would associate the conspiracy with the Jesuit order for a long time.
Parliament opened 19 March 1604. On 24 May, Thomas Percy acquired a lease on a small house near the House of Lords, where they were to excavate a shaft from the cellars to the foundations of the House of Lords’ chamber, and then lay the powder in a stack of concealed barrels. The peace treaty with Spain was signed, and it included no mention of Catholic toleration. The situation worsened when the king appointed a committee to prevent Jesuits from subverting the king’s authority.
The plotters encountered many setbacks. Their house was requisitioned while they were digging the mine, which risked the exposure of the plot. A plague outbreak forced Parliament to prorogue until 3 October 1605. They hoped for Princess Elizabeth to survive the explosion—a female monarch, they felt, would be more easily manipulable. Apparently, they had forgotten how much they suffered under the last female monarch, the last Elizabeth.
Robert Wintour, Kit Wright, and John Grant (a notorious participant in the Essex rebellion and the brother-in-law of Robert Wintour), entered the conspiracy in March 1605. Soon, they discovered coal in storage in the Lords’ meeting house. This meant they could place powder directly under the House of Lords. Presumably, the coal would help the fires burn afterwards. On 3 October, Parliament was prorogued once more, until the fateful day of 5 November.
On 27 October, Catesby had reason to suspect the plot had been betrayed. He suspected Francis Tresham, for his connections to Mounteagle, but he denied it enough to convince the conspirators he was innocent. They pushed forward with their resolution. Thomas Percy met lord Northumberland in an attempt to see if he had heard about the conspiracy, but found that he was ignorant of it. The gunpowder was undisturbed, reported Fawkes.
Nonetheless, on Friday 1 November, the king read Mounteagle’s letter at Whitehall Palace. The next day, the Lord Chamberlain was ordered to search the palace at Westminster …
Fawkes enters the chamber with a slow match on 4 November. He comes face-to-face with the Lord Chamberlain. Imagine Guy’s surprise when the Chamberlain takes him to be a servant of the house. They are standing right in front of a pile of gunpowder barrels concealed only beneath a pile of brushwood and wooden sticks. Fawkes sighs in relief when the Chamberlain, satisfied, resumes his inspection of the rest of House of Lords.
The lie Fawkes uses to get out of that tight spot is not really a lie at all, but an omission of the truth: he said the sticks belonged to the tenant of the house, Thomas Percy, a respectable gentleman pensioner. However, Monteagle finds this suspicious. Why would Percy, a known Catholic, own a second house near Parliament when he has his own house in nearby London? The king has Sir Thomas Knyvet, a Justice of the Peace, an old friend of Robert Cecil, and one of the king’s privy chambermen, perform a more thorough search.
At midnight, they found Fawkes with thirty-six barrels of gunpowder, red-handed. Fawkes claimed he was actually “John Johnson,” Percy’s servant, but I doubt it took much of a genius to know he was lying and thought of that name on the spot.
Fawkes had intended to light the fuse after hearing the king enter Parliament above, then escape across the Thames before the whole thing blew. Sir Everard Digby and his men were stationed in an inn called the Red Lion in Dunchurch, posing as hunters, awaiting Step 2, which Catsby would have initiated after arriving from London with the intent of initiating a Catholic uprising. However, when news of the arrest reached them, the assemble huntsmen lost heart, losing all sense of guidance and momentum.
Catesby, Ambrose Rockwood, and John Grant fled from Catholic safehouse to safehouse, avoiding the law. Once, they were wounded in an accidental gunpowder explosion, when they left damp powder too close to a fireplace. So grim was their situation that “Jack White suggested to Catesby that they should blow themselves up with the remaining powder” (Cannadine 28).
What followed at Holbeach was like a showdown in the Wild West. The sheriff of Worcestershire arrived with two hundred men and exchanged fire with the conspirators. The Wright brothers (not the inventors of the airplane, but the Catholics Jack and Kit Wright), were killed. Tom Percy and Rob Catesby were brought down by a single bullet. Catesby died after crawling back to his house and hugging onto a statue of the Virgin Mary. The survivors were rounded up and brought to the Tower.
Under torture, Fawkes confessed to the crime. He hated the Scots, many of whom were Puritans, and he hated the Scottish king James for assuming the English throne. The earl of Northumberland, whom the plotters were suspected of planning to use as a lord protector after Princess Elizabeth took the throne, was thrown in the Tower. On 27 January 1606 the surviving plotters were tried: Guy Fawkes, Tom and Robert Wintour, Sir Everard Digby, John Grant, Robery Keyes, Ambrose Rockwood, and Thomas Bates. They were executed over the course of several days.
Thomas Bates was the one who spoke of the involvements of three Catholic priests: Father John Gerard, Father Oswald Tesimond, and Father Henry Garnet, who was the only one in England at the time. Garnet was hanged, drawn, and quartered 28 March 1606.
On 5 November 1605, Londoners rang bells and lit bonfires in celebration of the deliverance of the kingdom from unthinkable treachery. In 1606, the day became a religious occasion and later in the century, effigies of the Pope were burned in public every 5 November. The tradition of burning effigies of “the guy,” meaning Guy Fawkes, would only arrive in the next century.
We can only imagine what would have happened had the plot succeeded. Chances are that the explosion would have set Westminister ablaze, inflicting destruction over a wide area. Hundreds or even thousands of people, including the bulk of the power structure of England, would have been annihilated spectacularly. Perhaps it was the consciousness of this conspiracy in history that inspired the string of similar conspiracies in twenty-first century popular culture: for example, the anti-mater bomb placed under St. Peter’s Basilica during the papal conclave in Angels and Demons, and the Nazi theatre explosion in Inglourious Basterds. Nothing like the Gunpowder Plot happened before 1605. And since then, nothing else has happened quite like it (except perhaps the failed attempt to crash a plane in the White House on 9/11).
Just as people today imagine what might have happened had the conspiracy succeeded, people back then tried, and imagined horrors. The paranoia stirred by the failed plot led to worse persecutions for Catholics. Collective fears also helped shape how the history of the plot was understood in posterity.
Next week: Jesuitophobia and the History of Catholic Conspiracies
Buchanan, Brenda, David Cannadine, and Justin Champion, et al. Gunpowder Plots. London: Penguin, 2005.
Haynes, Alan. The Gunpowder Plot: Faith in Rebellion. Dover: Alan Sutton, 1994.
Marotti, Arthur F. Religious Ideology and Cultural Fantasy. Notre Dame: University of Notre Dame Press, 2005.
“Tigana, let my memory of you be like a blade in my soul.”
-Guy Gavriel Kay, Tigana
Alessan’s mantra for his beleaguered nation, erased from history by the tyrant sorcerer Brandin of Ygrath, forms a central node in the theme of exile and memory in Guy Gavriel Kay’s Tigana. A novel set in the Peninsula of the Palm, a landmass that more or less corresponds to Italy, Tigana borrows much of its inspiration from the Italian Renaissance era of warring city-states.
Brandin’s court is like that of the Medici or the Borgia. Ygrath and Barbadior’s conquests can be compared to the expansion of the empires of Spain and France, which were drawn into Italy by unwise allies who wished for them to intervene in their internecine rivalries with city-states such as Florence, Venice, Genoa, and the Papal States. The allies paid for this by being overcome by kings and emperors much more powerful than their own states.
Famously, one man who advised against taking such action was Niccoló Machiavelli. He wrote The Prince—a notorious book, one of the first on pragmatic political science—to advise Lorenzo de’ Medici (grandson of Lorenzo the Magnificent) on how to act wisely as the governor of Florence.
In his final chapter, he exhorts Lorenzo to liberate Italy from “the barbarians,” likely a reference to the foreign armies of France and Spain who have taken up permanent residence on Italian lands. It is my observation that Machiavelli’s ideal to for Italian unification—something never accomplished until the efforts of Garibaldi in the nineteenth century—stems from the same national pride as Alessan feels in Tigana.
Which led me to wonder. If Guy Gavriel Kay used Machiavelli in his research, then in what ways could a reading of The Prince enrich our understanding of the conflicts in Tigana? Or a more precise question: is how Machiavelli understands memory and history the same as how Tigana understands it, or is there a difference?
On the surface, Machiavelli’s world—in ways I have already described—greatly resembles the world of Tigana. Brandin himself is a Machiavellian figure, a real Prince interested in establishing his authority across the Peninsula by driving out his rival Alberico of Barbadior. He superficially agrees to the terms of a peace treaty, while scheming to destroy Barbadior the moment it becomes convenient to break the agreement. Alberico, of course, plans to do the same, in a kind of polarized Cold War scenario where only the province of Senzio (perhaps a surrogate for Venice) remains neutral.
Machiavelli has several things to say about memory in The Prince. Some advice that he gives to Lorenzo may as well have been given to Brandin. For example, read the following paragraph from Chapter 5 on “How you should govern cities or kingdoms that, before you acquired them, lived under their own laws”:
“Examples are provided by the Spartans and the Romans. The Spartans took Athens and Thebes, establishing oligarchies there. However, they lost them again. The Romans, in order to hold on to Capua, Carthage, and Numantia razed them and never lost them. They sought to govern Greece according to more or less the same policies as those used by Sparta, letting the Greek cities rule themselves and enforce their own laws, but the policy failed, so in the end they were obliged to demolish many cities in that territory in order to hold on to them. The simple truth is there is no reliable way of holding on to a city and the territory around it, short of demolishing the city itself.He who becomes the ruler of city that is used to living under its own laws and does not knock it down, must expect to be knocked down by it.Whenever it rebels, it will find strength in the language of liberty and will seek to restore its ancient constitution. Neither the passage of time nor good treatment will make its citizens forget their previous liberty.No matter what one does, and what precautions one takes, if one does not scatter and drive away the original inhabitants, one will not destroy the memory of liberty or the attraction of old institutions. As soon as there is a crisis, they will seek to restore them. That is what happened in Pisa after it had been enslaved by the Florentines for a hundred years” (17, my Italics).
Brandin, after conquering the province of Tigana after the Battle of the River Deisa, destroyed its main cities: Avalle of the Towers and the capital Tigana. Avalle, which was inspired by San Gimignano, once had many towers that stretched to the sky. But Brandin’s forces knocked them down, in order to ensure the city’s submission to his rule. Tigana itself (based on Florence, perhaps) was demolished as well, and renamed Lower Corte—Corte having been its bitterest enemy. Avalle was renamed Stevanien, after Brandin’s son, who was killed in battle. These policies seem to be directly inspired by Machiavelli’s advice to Princes in Chapter 5.
The tyrant’s spell adds an extra layer to the political-military strategy of Machiavelli: he uses magic to erase the very name of Tigana from memory and make its name unpronounceable. One particular difference from Machiavelli’s dry strategy and Brandin’s motive to demolish Avalle is that the Tiganese killed his son and he wanted revenge. This does not mean that Brandin acts on his emotions, however. He only knows where to direct his temper. Machiavelli advises on several occasions that a Prince should “lose his temper” deliberately under certain circumstances, such as when he is being lied to (105). The demolition of Avalle would have been one such well-advised occasion for Brandin to become angry.
Machiavelli may have also unknowingly given Brandin the idea to create his spell of obliteration, if the two had ever met in some other dimension. In Chapter 1 of The Prince, Machiavelli remarks how hereditary principalities—territories where it is traditional for a particular aristocratic family to inherit power—are by far the easiest to hold, compared to republics. “Because the state has belonged to his family from one generation to another, memories of how they came to power, and motives to overthrow them, have worn away,” he advises (7).
Brandin was not necessarily planning to share or to pass on his rule. But the implication of how enough time passing eventually legitimizes the rule of a Prince may have attracted to him. Since sorcerers can live to advanced age in Tigana‘s world, he plans to outlive all the Tiganese exiles, who alone carry the memory of their homeland. Once they die, Lower Corte would know no better than that Brandin is the right and honourable ruler of the land.
In addition to these specific remarks about the ability of a ruler to hold onto power by controlling memory, Machiavelli has an understanding of history’s usefulness in deciding policy. He constantly draws upon the patterns of the past in order to find examples that can advise rulers on present courses of action and on their future ambitions. The exploits of ancient Greeks and Romans—some real, others fictitious—are on par with those of other Renaissance Italian Princes, such as Cesare Borgia, Alexander VI, and Savanarola, as examples of what-to-do or what-not-to-do. He assumes the past serves as a map for the unknown.
Kay would use the metaphor of a mirror. “With bronze as a mirror one can correct one’s appearance; with history as a mirror, one can understand the rise and fall of a state; with good men as a mirror, one can distinguish right and wrong”: the epigraph from Under Heaven (by Li Shimin, Tang Emperor Taizong) can apply just as much to Machiavelli’s understanding of political history, as to how Kay invites us to understand history.
That being said, Machiavelli has his detractors, to say the least. Francesco Guicciardini, a contemporary and a friend of Machiavelli, questioned even the usefulness of bringing the past to bear upon the present, although the patterns might be there for anyone to observe. Who, after all, can say they have ever successfully predicted the future, simply by looking at the past? He also believed that all men, though subject to sin, were essentially good—which Machiavelli’s pessimistic yet pragmatic philosophy seems to deny. “This is how it has to be,” says Machiavelli, “for you will find men are always wicked, unless you give them no alternative but to be good” (73).
Which brings to mind another cynical philosopher and his ideas of history and morality—Friedrich Nietzsche. Notorious in the twentieth century for his belief in Social Darwinism, which inspired the racialist ideas of Adolf Hitler, Nietzsche argued in Geneology of Morals that men behave good because they were given no other alternative.
Like Machiavelli, Nietzsche believed that the autonomy of the sovereign was mutually exclusive with morality. He also believed that all morality developed out of primitive ideas of punishment—that morals were literally beaten into our forefathers, so that as we evolved, we came to obey the laws better. For example, the brutal uses of capital punishment in the past—strangulation, hanging, drawing and quartering, beheading—produced the more civil society we live in during the present day.
I seriously doubt his conclusion on that last point. Nietzsche’s perception is affected by his retrospective analysis. I believe modern “civilization,” as he calls it, emerged because we rejected the brutality and absolutism of the past, not that brutality shaped our modern civilization. However, the idea that morals come from the memory of punishment is interesting in relation to Tigana: the idea that memory is directly tied to pain:
“Tigana, let my memory of you be like a blade in my soul.”
When Alessan speaks these words, it could be said he engages in a (somewhat) Nietzschean understanding of memory—and by extension, perhaps of history and morality as well. He must recall the pain of his exile in order to force himself to remember his nation—and then take moral action.
Nietzsche and Machiavelli exist simultaneously in Tigana: memory (problematically) is both ingrained by pain and an intellectual tool with which to gaze into the past. The heroes of Tigana do not let their fear of punishment lead them to submit to tyrants, but they do wish to experience pain, if it preserves the memory of their homeland. And that experience of self-inflicted pain guides their self-defined morality, to do anything they can to liberate themselves from Brandin’s yoke.
But does morality itself suffer under Alessan’s model? If we can determine our own morality by deciding what to remember and forcing ourselves to remember it—carrying all the pain that memory can bring—can we be expected to reach rational decisions that respect our fellow human beings? Or could this kind of morality cause us to act according to our passions and, more importantly, our self-interest—one of the guiding human principles that Machiavelli (and notably, Thomas Hobbes) understands as the source of all human endeavour?
Just as Brandin is a tyrant, Alessan is literally a Prince. Brandin’s morality—if he has any—is almost driven entirely by the interests of himself as ruler, and those of his state. But behind this self-interest is the burning memory of Stevan’s death at the River Deisa. Prince Alessan, like Brandin, carries the Deisa in his memory, but for different reasons. His father Prince Valentin died in battle, leaving Alessan without a principality to call his own. Is Alessan simply motivated by jealousy for Brandin and his own interest in becoming ruler? Is his nationalist rhetoric only a facade?
Kay intentionally makes Brandin a foil of Alessan, adding good qualities to Brandin and evil qualities to Alessan. For example, Alessan must enslave Erlein di Senzio as his wizard servant, in order to for his master plan to work. Should a man so preoccupied with liberty be damned for making a slave of one man? (Perhaps someone ought to have asked the leaders of the American Revolution this same question, many of whom owned slaves.) Furthermore, Brandin, however ruthless, also has feelings. Dianora, his favourite woman in his saishan and a Tiganese herself, notices that he cared an enormous amount for his son and that he never forgave himself for sending him to fight in battle. She intends to kill Brandin to avenge her country, but finds herself loving the man she has schooled herself so long to hate—even saving him once from an assassin.
Guy Gavriel Kay’s George Seferis epigraph sums up his own beliefs in the ambiguity of holding onto memory:
“What can a flame remember? If it remembers a little less than necessary, it goes out; if it remembers a little more than is necessary, it goes out. If only it could teach us, while it burns, to remember correctly.”
A long enough memory can produce a desire in you to avenge all the wrongs ever done to your kind. Witness the damage that extensive memories wreck in Middle East daily. Even Nationalism, which seems a noble enough ideology until you remember the twentieth century, can go too far. Yet having no memory at all utterly robs you of any identity. I like imagining all the whitebread kids lost in the suburban USA being asked what their heritage is, and being unable to answer “English” or “Irish” or “Welsh” or “Scottish.” Assimilation into a melting pot can do as much to erase memory as Machiavellian attempts to snuff it out all at once.
Does Alessan remember correctly? Does Brandin? The answers are ambiguous, although most readers will probably side with Alessan. But it cannot be ignored that Alessan may have easily turned into the villain in Tigana. Nietzsche argued sovereigns were above morality. Yet, following one’s own painful memories might have caused Alessan to think himself above morality while rebelling against the sovereign Brandin, in an effort to fight fire with fire.
Tyrant and rebel: an age-old conflict. Each obeys no law and each is the antithesis of the other. Yet, they are, in so many ways, the same. Nietzsche believed the laws we live by were oppressive. Yet, he also (quite famously) saw a way to rebel against such authority. The creed of the Ismaili Assassins said, “Nothing is true; everything is permitted.” Truths established by tyrants create a certain morality, so disbelieving in those truths frees one to perform any action suitable to overthrowing that power.
Does Alessan follow a similar creed, or does he too have a belief in truth, in morality? It would be worth a re-reading of Tigana to see just how much Alessan uses ends to justify means.
But turning away from Tigana now, other questions emerge. What are the dangers of the Assassins’ creed? If everything is permitted, do we have Hobbes’ State of Nature on our hands? Would followers of the creed then become self-interested, build up social contracts, and then begin punishing others when the contracts are breached, beginning the process of moral development all over again?
Let these questions stand as food for thought. It is not my place now to answer them, and I’ve rambled on enough as it is. But I believe it’s safe to say that memory can be a dangerous thing, especially when it forces us to disregard morality. Perhaps it depends on what we choose to store in our memory as well: if we keep hoarding pain, the fire of memory will grow so large it will consume us.
Feed the fire, but not to excess.
Kay, Guy Gavriel. Tigana. Toronto: Penguin, 1992. 1-793.
Kay, Guy Gavriel. Under Heaven. Toronto: Penguin, 2010. 1-710.
Machiavelli, Niccolò. Selected Political Writings. Ed. David Wooton. Indianapolis: Hacket, 1994. 5-80.
Nietzsche, Friedrich. “Morals as Fossilized Violence.” The Prince. Transl. Francis Golffing. Ed. Robert M. Adams. New York: Norton, 1977. 253-275.
Rudowski, Victor Anthony. The Prince: A Historical Critique. New York: Twayne, 1992. 12-17
Several years ago, I wrote an experimental short story: the assassination of Julius Caesar told from the perspective of his blood. I’m still quite proud of it, and I thought I’d share it with you here. A nice short story that de-familiarizes the familiar, it was originally published online at the SPACE website, an arts-sciences program based at Dawson College in Montreal, Quebec. They have some pretty amazing arts-science fusion articles, poetry, and lab reports. It’s worth checking out.
“Bloody Caesar” was the name SPACE gave to this story, but my original title was “The Ides of March.” Call it what you will; I’m not great with titles. Call it by both, in fact, if you like the retro double-title thing.
Bloody Caesar; or The Ides of March
Rome’s flowing blood pulses through veins.
Into the heart, out of it, into the heart, out into the fingers.
Thud thud. Thud thud.
Haemoglobin captures oxygen from the lungs, oxygen of the spring air. Blood cells shoot back and forth, get sucked into heart valves and blown out again into an arm, into a leg, into the nose, into the foot. Cells carry carbon dioxide back from the extremities and into the lungs to be exhaled. The heart is relaxed and pushes the blood cells throughout the body, energizing the leg muscles that make the organism walk.
The legs move in a different way, pinching the veins in the calf and heel. Slowly the organism descends stairs and the blood pumps faster. Up into the throat now, and into the head. The blood grows hot. The tongue wags. The oxygen of the Senate’s air enters the blood afresh to cool it, yet the temperature rises. The blood cannot smell the Senate air, but the organism knows where it is: in the heart of an Empire at its height.
Suddenly, the glands emit a torrent of adrenaline as the eyes dart to the side. The heart accelerates, until the rhythm mimics that of galloping horse. Arms loosen and the legs run. Oxygen is blown into the muscles like a hurricane to incinerate glucose and produce energy. But the blood cells feed the muscles like water bearers attempting to fill a pond in the desert. A shadow hangs over the organism. The heart beats at its peak.
Thud thud thud thud.
Rippling sonic waves tear through the blood stream. Almost instantly, a full penetration as a pointed pugio slashes sinew. Hot blood pours from the neck and splashes on cold marble. Blood flows and the coagulation process begins, though there can be no hope to patch the wound.
The organism reels.
A thud in the back and marble stairs pinch the blood flow as the organism reclines. The arm moves forward to block the face as cells feed the gluttonous muscles. Another penetration. A stab. Blood snakes down from the arm and wrists. A ripple of waves ebbs the blood.
Further penetrations mutilate the chest, the shoulders, the abdomen. Blood flows from veins and arteries until it becomes a scarce resource. A few seconds reprieve the wounds, but hold no consolation for the organism.
Another sonic wave moves through the blood. Once again, the cells hear nothing, but the ears hear everything. Et tu, Brute?
A pugio slips through the ribcage and kills the heart as the organism bleeds its last.
After the disaster of Culloden, the Duke of Cumberland continued to repress the rebellion, to put it lightly. Really, he opened the way up for genocide.
Having captured Lord George Murray’s orders to the Jacobites, which had been issued the day before the battle, he supposedly found a line that revealed the Jacobites were to give no quarter to the Hanoverians. Using this conveniently forged piece of enemy instruction, Cumberland felt justified to give no quarter to the Jacobites, either. Cumberland’s letter to his men following up on this discovery read as follows: “Officers and men will take notice that the Public orders of the rebels yesterday was to give us no quarter” (Magnusson 622).
In the end, it was Cumberland who really gave no quarter.
Following atrocities such as the massacres the followed the Battle of Culloden, it is difficult to assign blame onto any one individual. But we can pretty well blame Cumberland for most of it. His orders were stated obliquely, leaving the correct course of action he expected ambiguous—but he intended this. He likely wanted soldiers to draw their own conclusions about his desire, while ever so slightly suggesting that they should take an eye for an eye. The order would then be untraceable to Cumberland.
This resulted in wholesale massacres. Dragoons scourged the Highlands, on the search for anyone associated with the rebels. They slaughtered fugitives as well as bystanders. They robbed livestock, burned barns to the ground, and raped the wives of those they sought. These days have passed into Scottish legend.
The atrocities of the slaughter were assisted by understanding that the Gaels were subhuman, vermin to be exterminated. The statistics are as follows:
3,471 Jacobite prisoners
120 of which were executed,
600 died in prison,
936 sold in the West Indies as slaves,
1,287 released or exchanged (Magnusson 624).
Among the legends of that time is one about James Wolfe’s virtue, which may be true, or might not: you decide.
Apparently, he refused to shoot a wounded Highlander shortly after the battle, claiming he would rather resign than betray his honour. Cumberland himself ended up shooting the Highlander, possibly under the orders of General Henry Hawley, Wolfe’s superior.
What is interesting is how Wikipedia states this story was popular among the Royal Highland Fusiliers, a Scottish regiment that fought under Wolfe during his campaign in North America. It makes you wonder how much Wolfe wanted the Highlanders to understand that he was merciful. Merciful, despite his statement made famous by Alistair MacLeod, that it was “no great mischief” if the Highlanders fell in battle. He must have relied strongly on the perception of being merciful, to earn his men’s loyalty, since his army of highlanders might have fought against him at Culloden, or knew those who had personally, and resented him.
Whatever the case with Wolfe, Cumberland was gloating in his triumph in the wake of the repression, and London celebrated with glee. The Duke was appointed chancellor at Aberdeen University, while in London he had a beautiful flower named after him, called Sweet William. Its scientific name is Dianthus barbatus.
The Jacobites also honoured him by naming a flower. This one was a foul smelling ragwort called Stinking Willie.
But this witty response did nothing to prevent the English from consolidating their military and cultural domination over the Scots. The policies, meant to assimilate Highlanders were similar to the tyrant Brandin’s policies in Tigana following the Battle of the River Deisa.
These were the Disarming Acts. They demanded all weapons in Scotland be surrendered. These included guns, claymores, and bagpipes. I hear bagpipes are deadly at a range of sixty feet (never mind the dying cat inside). But really, these singularly loud instruments of the Highlanders were used to rally troops and encourage them to fight in battles—so as far as the English were concerned, they had to go.
Tartan was banned, the great plaid, the kilt, and every other part of traditional Scottish garb. This is extra significant to Scots, because the different tartan patterns are unique to your family, or clan, sort of like a plaid coat-of-arms. I believe this would have been an attempt to dissolve the clan system in Sotland, which meant a direct attack on Highlander kinship relations.
Furthermore, the traditional language of Gaelic was to be repressed. If Brandin of Ygrath were the Duke of Cumberland, this would be the spell that erased the country’s name, by erasing its language. In Gaelic, Scotland is called “Alba.” Even into modern times, the speaking of Gaelic was considered taboo.
Various attempts have been made to resuscitate the vanishing language. One of the most famous was the discovery of Ossianic poetry, a set of Gaelic verses rumoured to have been written by an ancient author called Ossian. However, Ossian was revealed to be a hoax, fabricated by James Macpherson. It might speak to the romantic desire to revive a perishing language, which had once been so central to his culture, that Macpherson invented a Gaelic Homer to legitimate the language in the eyes of others.
The Disarming Acts carried lasting devastation on Scottish culture. But what ever happened to the Bonnie Prince, you ask?
Well, he decided to flee for France. 5 kilometers to the south-west of Culloden, he met some of his Scottish officers at a Fraser safehouse. By 20 April, he was staying at Arisaig until news of approaching redcoats forced him to take a boat to the Outer Isles. However, in a fateful moment he was taken in a storm and was shipwrecked on the isle of Benbecula—which is situated between North and South Uist, my ancestral homeland.
Irony of ironies: had he stayed, the French would have saved him. Two ships, the Mars and Bellona, landed on 30 April at Loch nan Uamh with money and brandy … four days after he had left.
Instead of seeing safety too soon, he was going to run into some ancestors of mine in Uist. With a £30,000 bounty on his head, everyone of Hanoverian sympathy was searching for him, and even some neutral folk would have been tempted by that much cash. His narrow escapes are the stuff of legend, but nothing compares with how he dressed up in drag to flee the redcoats closing in on him, with Flora Macdonald leading him to safety.
I have a hard time imagining why a Broadway musical has not yet been made of this event.
The 24-year-old Flora Macdonald came to North Uist to help his brother with the cattle and sheep, when she ran into the Pretender. Together, they hatched a desperate plan to bring Charlie to the isle of Skye disguised as her Irish maid Betty Burke. What followed was 11 days of fun, laughter, and a Tony Award-winning musical score. With bagpipes.
And an award-winning wardrobe to boot. According to Magnusson, the Pretender looked pretty … convincing (if a bit tall) for a lady. S/he wore a “white blue-sprigged calico gown with a quilted petticoat, a sturdy waterproof overcoat and a woman’s head-dress” (626).
They reached Skye before dawn and parted at McNab’s Inn in Portree, now called the Royal Inn. (Now, does the name change refer to a Scottish or an English king?) The site is a tourist landmark in the town today.
Flora Macdonald, who shares a name with my grandmother’s grandmother, was arrested later, but not executed for her treason. She was released and married Alan Macdonald of Kingsburgh in December 1750. Later, she immigrated to the American colonies, losing her money when the colonies became the United States, during the War of Independence. She returned to the isle of Skye, and was buried at Kilmaur.
Every family has heroes like Flora; but every family also has villains.
The following came as a mild shock for me, since I discovered not everyone who shares my mother’s last name in Scotland was a Jacobite, though my uncle had assured me of this.
It turns out, Reverend John Macaulay of Benbecula sent a message to his father, Reverend Aulay Macaulay, telling him to capture the Prince upon his arrival at Harris.
Fortunately, Donald Campbell showed up when Reverend Aulay came with his parishioners by boat to collect the lucrative bounty. Campbell put his value on hospitality above his loyalty to the Whigs, and convinced Macaulay to lower his hand and spare the Prince. Campbells have married into my family, so I can only hope some of that good nature flows through my veins.
On a more positive note, my ancestral blood might also be responsible for my interest in history and writing. John Macaulay was the grandfather to Lord Babington Macaulay, a Whig historian in the nineteenth century.
This brings us to the end of this epic of the Battle of Culloden. Alongside the description of the battle, its causes, and aftereffects, we have had a glance at Scottish culture more generally. It has been a great journey, and I think I will be posting more historical posts like this in the future. Next post will be a review of Diana Gabaldon’s An Echo in the Bone.
Maclean, Fitzroy. Highlanders: A History of the Scottish Clans. New York: Penguin 1995.
Magnusson, Magnus. Scotland: The Story of a Nation. New York: Atlantic Monthly, 2000.