A verray, parfit gentil king (part 3): Froissart, Edward III’s public relations manager.

Part the third of a three-part post on The Perfect King and his Eyes of Flash, and the reason why I started them in the first place. Here are parts one and two.

So, if it’s all about the PR, Froissart was doing Edward III a good service. He was working for Edward III’s decidedly less martial grandson, in a court that was arguably falling away from the Arthurian ideals that Edward III had seemed to realise:

His Scottish and Irish campaigns notwithstanding, Richard was seen as a military failure in comparison to his father, the Black Prince, and, more especially, in relation to his grandfather, Edward III. Unlike Edward, who had painstakingly developed support for the war in France – and thus political support for himself – Richard embarked on a quest for peace … But the virtues of peace were contrused by Richard’s detractors as symptoms of the failures of warriors; as many chronicle accounts have it, in Richard’s court, a chivalric knight was not a fighting knight. Instead, the king was said to surround himself with his friends and favourites, with ladies, and with foreigners ... Ricardian knights are still vigorous and powerful, but this energy is misdirected toward the wrong place, the bedroom rather than the field, and deployed in the wrong way, with language rather than deeds. [1]

It was therefore very much in Froissart's interests as an employee (in the loose sense) to present his patrons and the whole Ricardian court with an image of the past that was at once perfect and glorious, and recognisably real. Ideals must be upheld, but they must also seem attainable, and not contradict the memories of anyone who still remembered the events recounted. Froissart’s Edward III fits perfectly into his world of martial prowess and honour, heraldry and chivalry and national (or bi-national) glory. In fact, I think it’s fair to say that he emerges as the epitome of this world, simultaneously held to and upholding a higher standard of it than anyone else. Froissart’s pen creates a chronicle, but also an adventure story, and a world that can contain and exult it. Every age, every social group, perhaps every person, has a similar world: a reflection of what the world in which we wish we could be set. Froissart creates that for Richard II’s court, creates a worthy setting for the king’s legend of a grandfather, and a grandfather worthy of that setting.

So, Froissart could do the PR gig with no problems. But the portrayal of Edward III as the epitome of Arthurian ideals wasn’t his idea. It was Edward III’s[2]. The man who created the Order of the Garter, who managed at age seventeen to not only draw together the support to overthrow his mother and Mortimer but to actually keep hold of those threads and build the support base that he did, who dealt with such sleight with the lingering shadow of his father’s deposition and possible murder, who combined the arms of England and France, was no amateur at self-representation. And remember whose son he was[4]:

... when the king sent his son to France, he ordered his wife to return to England without delay. When this command had been explained to the king of France and to the queen herself by the messengers, the queen replied, ‘I feel’, she said, ‘that marriage is a union of a man and a woman, holding fast to the practice of a life together, and that someone has come between my husband and myself and is trying to break that bond; I declare that I will not return until this intruder is removed, but, discarding my marriage garment, shall put on the robes of widowhood and mourning until I am avenged of this Pharisee.’ [5]

This accusation and the complementary image of Isabella as suffering widow were developed in various speeches and proclamations. By appearing to embrace gender norms, even as she took a lover of her own and led an army against her husband, she effectively turned the blame for the breakdown of the royal marriage on Edward and his (arguably) more scandalous affair[7]. And throughout her time in France and the subsequent invasion, she showed flare for public relations that tends to be obscured nowadays by the absolute debacle that arose when she and Mortimer were secure and appeared to forget that they had any need of it. Isabella’s mourning weeds, her care to keep her adulterous relationship with Mortimer out of sight, to identify her cause with Thomas of Lancaster (killed in 1322 for rising against Edward and the Despensers, but now widely regarded as a saint), to visit shrines as she travelled “as if on pilgrimage” [8], to stay on the right side of the populace and to present herself as a rejected wife anxious to save the country for its rightful heir, formed masterful and effective propaganda. And the boy who was to be Edward III was there, saw it all, and – clearly – learned.

So, Edward III seems to have been just as capable as Froissart at presenting an inspiring vision of reality and of himself. The idea of his reign as a golden age of chivalric perfection (at least prior to the return of the Black Death) was not purely Ricardian nostalgia – although that probably helped – but was an image that Edward III conceived of and worked for. How much artistic licence do we allow Froissart, then, in his depiction of individual scenes like the aftermath of the siege of Calais? Is the scene he depicts the sort of scene Edward was likely to have enacted? In its general scope? in precise details? at that time and place? If so (to any of those), how much was it embroidered or altered in the telling? Because it isn’t the historical accuracy of the scene that matters so much as the story: what people heard, how they heard it, whether the audience is Froissart’s or the people to whom it may have been recounted in Edward III’s time. It is a display and a fantasy, power designed to be seen and recounted, an allegorical enactment of the theoretical process of justice, whether or not he and Philippa actually performed this in real life. It is how he (or Froissart, or Richard II) wanted the process and the nature of kingship to be understood, perhaps in order that they might understand that this is what happens in the arena of justice, this is what kings are, even if they never actually see this for themselves. A way to read their own experiences of the actual king, perhaps.

So the question is a fairly straightforward one: how far was this image of kingship deliberately constructed according to existing tropes of idealised majesty? The complication lies in trying to find a subject, to turn that sentence into the active voice. I think it wouldn’t be too controversial to say that Froissart was intentionally portraying Edward III’s actions and manner in this way; but to what extent was Edward himself doing the same thing?


[1] Federico, Sylvia, “The Place of Chivalry in the New Trojan Court: Gawain, Chaucer and Richard II,” Place, space, and landscape in medieval narrative, ed. Laura L. Howes (Knoxville: University of Tennessee Press, 2007), 172. Incidentally, a page earlier she makes a similar comment about the bedroom, with reference to Sir Gawain and the Green Knight and Troilus and Criseyde: “…the intersections of historical place and chivalric identity ... [are] two of the main issues of concern in the chronicles of the late fourteenth century. These texts identify martial failure as a central element of Richard’s rule and further assert a relationship between the misdirection of knightly prowess and the physical site of its occurrence: the bedroom is where Ricardian chivalry is lost.” (171) I’d qualify this with a resounding “Step forward, Erec and Enide”, which rather stars the emasculating bedroom some time before anyone could possibly have been concerned about Richard II (or even Richard I), but it is an interesting point which is certainly not invalidated by the fact that Chrétien de Troyes got there first. Suddenly I have an urge to explore every bedroom scene in Ricardian literature. I imagine the Wife of Bath’s bedroom and the wedding bed of her fictional knight would both contribute to and cheerfully twist any conclusions I could make.
[2] Actually, one could blame Roger Mortimer for the magnificent Arthurian-themed tournaments he held while he was ‘regent’ at Isabella’s side, at which he actually represented Arthur himself at least once[3]. One can always blame Roger Mortimer for anything. Someone usually does.
[3] Cue vague, incomplete citation: I read this either in the first chapter of Ian Mortimer’s biography of Edward III, or the last few of his biography of Roger Mortimer. As I have access to neither now, I can’t check page references, but: The greatest traitor: the life of Sir Roger Mortimer, 1st Earl of March, Ruler of England, 1327-1330 (London: Jonathan Cape, 2003), and The perfect king: the life of Edward III, father of the English nation (London: Jonathan Cape, 2006).
[4] No, not Edward II’s. Well, indisputably Edward II’s, unless you buy into the theories that he was actually Edward I’s bastard after a really, really long pregnancy, or that Roger Mortimer was hopping into Isabella’s bed a lot earlier than is in any way feasible. But Edward II, whatever his other qualities, was resoundingly rotten at public relations.
[5] Vita Edwardi Secundi: the life of Edward the Second: re-edited text with new introduction, new historical notes, and revised translation based on that of N. Denholm-Young, eds. Wendy R. Childs and N. Denholm-Young (Oxford: Oxford UP, 2005). 243.
[7] Ormrod hints at this when he argues that both Edward II and Edward III worked to “rehabilitate [Edward II] both as heterosexual and king... through the representation of the marriage of Edward II and Queen Isabella as a normal and functional relationship, disrupted not by the intervention of Piers Gaveston and the Despensers but by the queen’s own adultery with Roger Mortimer and by her usurpation of kingly power and prerogative”. (27) (“The Sexualities of Edward II”. The Reign of Edward II: New Perspectives, eds. Gwylim Dodd & Anthony Musson (York: York Medieval Press, 2006. 22-47.)
[8] “... quasi peregrinando” Annales Paulini, in Chronicles of the reigns of Edward I and Edward II, ed. William Stubbs, (London: Longman, 1882). 314.

A verray, parfit gentil king (part 2): The comparative bit.

Part the second of a three-part post on The Perfect King and his Eyes of Flash.
Part one.
Part three.

Following on from this post, there are a few points I want to pick out with regards to the construct of the perfect king in the passages I quoted (the scene with the Roman ambassadors in the alliterative and Malory’s Morte d’Arthur; Theseus’ condemnation of Palamoun and Arcite and the women’s intervention in The Knight’s Tale; Edward III’s reception of the burghers of Calais at the end of Froissart’s account of that siege). Each of these stories follows the same pattern, with a few – but remarkably few – variations. Within that pattern, details recur: the effect of the king’s eyes, and his criticism of the words of his opponents, for example. But there are three threads in this story (and it is, essentially, one story) that I find particularly interesting in their reflection on contemporary notions of kingship.

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Firstly, in each case the voice of the narrator or the king takes pains to keep us from sympathising too much with the king’s opponents, placing him on a higher moral plain. There is a particular emphasis on making us feel that he is acting justly in responding with anger to the challenge, especially in the two instances when this leads to death sentences.

In the Mortes, the king takes no action and says not a word against the messengers: he merely glares, and their cowering reaction both elevates him (in the power of his gaze) and diminishes the messengers, that they would respond with grovelling terror to a look. Sympathies and admiration shift firmly towards the king – of whom, after all, an unjust and insulting tribute is being demanded (at least from our partisan perspective). Linking this symbolic victory to moral qualities, the king highlights the difference between his behaviour and that of the messengers when he characterises their words as “brym”, but denies their ability to affect his decision. In considering his response to the demand, he declares (in Malory) that he “woll nat be to over-hasty” and he will take “avysement”, implying both careful judgement and proper consultation with trusted advisers. In the alliterative version this becomes a less open reprimand which nevertheless contrasts his judgement with their discourtesy: “Thow has me somonde... and said what the lykes; / Ffore sake of thy soueraynge I suffre the the more”. This Arthur also goes on to say that he will consult with his nobles before reaching a decision. In courtesy, his behaviour is more proper to the situation than that of the representatives of his rival power, while the skin-saving emphasis of those representatives on the emperor’s “commaundement” gives the impression of a far less consular and more tyrannical model of royalty at the foreign court than at Camelot.

In the Mortes, the king’s anger serves as a deserved rebuke, but the spectre of physical punishment is evoked only by the fearful ambassadors when they plead that he “misdoo no messangere”. In Froissart and Chaucer’s stories, however, he passes a sentence of death himself. The balance of sympathy is therefore more easily tipped towards the victims, and as a result the king’s justice in this particular instance is emphasised, rather than his superior adherence to social codes of behaviour overall. Both stories allow the legitimacy of sympathy towards the condemned – in fact, they dramatise it. The “tears of pity” of the nobles in Froissart, and of the ladies in The Knight’s Tale, heighten the emotional stakes and encourage a stronger engagement with the eventual outcome.

Theseus, however, seems to have no personal emotional involvement in the situation. In the only instance in these examples devoid of eye-flashing, the duke pronounces a dispassionate “conclusioun”, in which “youre owene mouth, by youre confessioun” is the instrument of the sentencing. The unemotional precision of his response is his legitimacy as a just ruler[1]. It characterises him in this moment as the stern, clear-headed judge, looking down from his horse on the two sweating, bleeding, sulking young men whose emotions rule their judgement. To condemn to death two men who have previously been banished on pain of the same and discovered again in the country forbidden them is perfectly logical, and the duke determinedly keeps it on a logical footing until the ladies unbalance it with their emotional pleas. The only reference to the kingly wrath so emphasised in the other three extracts is the narrator’s “at the last aslaked was his mood”: previously, we had not been aware that he had a mood to slake.

By contrast, in the second extract, the king’s reaction is justified entirely by his anger against the citizens of the town in question. “He hated” them, we are told, and he looks at them with his heart “bursting in anger”. Hardly an impartial judge, to modern eyes; but the reason for his hatred? “Because of the losses they had inflicted on him at sea in the past”, the narrator tells us, and the king himself says “The people of [this town] have killed so many of my men that it is right that these should die in their turn”. This is not, then, the anger of a man on a private vendetta, but the righteous wrath of the king of sword and sceptre, defending his people and enforcing justice. In retrospect, this is probably the ‘mood’ that we are meant to understand was “aslaked” in the duke.

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The second, and perhaps the most important point that I want to pull out of these pieces is the importance of balancing justice with compassion – and vice versa. If the king did not make a display of anger and authority in each case – and I call it a display though there is no indication in any of the texts that the king is insincere in making it – his power and image would be significantly lessened. In two Mortes, he would be losing face diplomatically, in an international negotiation; in The Knight’s Tale and Froissart’s account, the power at stake is the king’s ability to enforce internal justice in his realm (despite the fact that the defendants in both cases are foreigners). In any of these cases, he could have his opponents put to death. We have seen the authors justifying the king in each case, and it would take little effort to exaggerate the behaviour of the messengers in the Mortes so that even the execution of diplomats wouldn’t be viewed too harshly by the audience. Even more so in Froissart and Chaucer, the king/duke would be well within his rights to pursue justice and the full extent of the law – but he does not.

To make a point, I shall quote (slightly anachronistically) a political tract written for the education of princes which was written in 1365, but not translated into English until the mid 1400s:

Mercy is a vertue greetly necessarye to every man, ffor it is a vertue that moch causeth the sauftie of the werkys of oure lorde God... And the wise man seith that mercy with oute justise is no verrey mercy, but rathir it may be seid folye and symplesse. And also justise with oute mercy is crueltie and felonye, and therfore it is convenient that these II vertues be ever ensembled, soo that the oon may at alle tymes attempre the othir. [2]

In all four passages, and particularly the ones in which the possibility of death is raised by the king himself, this tension between mercy and justice is played out. Where punishment is deserved, it must be a real possibility: the king cannot grant justice immediately and without deliberation, or he gives in to “folye and symplesse”. But nor can he carry out the sentence in all cases with no possibility of reprieve and – perhaps more importantly – without heeding the advice of his court and the voice of compassion, or he turns to “crueltie and felonye”. Mercy must therefore be hard-won, but won nonetheless. To this end, the voice of compassion is externalised – and feminised. The call for clemency is led in both these instances by the women. This does not represent a disowning of that aspect of royal power – on the contrary, there is a repeated emphasis on how well it befits a king. I believe that it has more to do with the developing role of the queen in embodying that royal power[3]. To allow her to intercede visibly (as Philippa does with Edward III) is not to set her up against the authority of the king, but within it. She is performing within a formalised role, embodying the mercy of the crown in her own (movingly pregnant, and thus extra-feminine) body, allowing the king to concede while retaining his authority and the fear aroused by his wrath. The queen, then, becomes the feminine embodiment of mercy to the king’s masculine justice, marriage keeping them “ever ensembled” as the above passage recommends, while the separation across two bodies prevents either from eroding the other.

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Nevertheless – and this is the third point I wanted to make – note the flourish with which each passage ends. Rather than petering off in clemency, the king takes another step and provides a demonstration which combines (feminine?) generosity inextricably with a politically advantageous display of power. In the Mortes, the ambassadors are treated with extravagant hospitality, no “spycerye” is spared, and the representatives of the rival power find themselves cowed by merely by the spread of expensively exotic dishes on Arthur’s table. Edward III presents each burgher with new clothes, “an ample dinner”, a large noble entourage and the means to set himself up in some comfort and style in Picardy. And Theseus, of course, subsumes the petty personal duel of Palamoun and Arcite in a massive monument to his own wealth and power, in the dual form of the physical structure of the arena and the international social significance of the tournament.

So, a good king is one who can act with force and decision in the interests of his kingdom, but knows how to listen to advice, and can turn a challenging situation to a resounding demonstration of his own power. And above all, he knows how to make a good show. Acting out the drama of justice and mercy before the court, cowing messengers with a glare, positioning himself to be physically as superior as he (would like to prove that he) is morally, casting himself as the bastion and centre of civilisation, from which he may distribute mercy or more physical tokens of generosity... it’s all about the PR. And that is what I will consider tomorrow!


[1] Although, of course, one can’t take Theseus as a pure and sincere representation of the perfect monarch without acknowledging the presence or proving the absence of Chaucerian irony. Theseus has reasons selfish as well as disinterested for acting as he does; but setting the question of sincerity aside, Chaucer is using a standard trope here, and audience expectations formed by previous settings of similar scenes do play a part in how we are to understand, if not the private motivations, at least the public behaviour of the characters involved.
[2] “The III Consideracions Right Necesserye to the good governaunce of a prince.” Four English political tracts of the later middle ages. Ed. Genet, Jean-Philippe. Camden fourth series 18. (London: Royal Historical Society, 1977). 100.
[3] I know I've read an article putting forward the idea of this gendered division of royal power in the reign of Richard II, but can't quite work out where. I blame this on being in Adelaide with my parents for Christmas, hampered by my inability to check sources. My hunch is that it was one of the chapters in Cullum, P. H., and Katherine J. Lewis (eds), Holiness and masculinity in the Middle Ages (Toronto: University of Toronto Press, 2005).

A verray, parfit gentil king (part 1): Pick the history from the hoax.

Part the first of a three-part post on The Perfect King and his Eyes of Flash.
Part two.
Part three.


This was going to be one post, but it turned into three. These things just happen in my life.

Firstly, consider the following four extracts, all written in the fourteenth century (or fifteenth century, following a fourteenth century text, in one case), all narrating a similar test of royal authority. Three are fiction - chivalric literature, the pinnacle of idealised knighthood and kingship - and one is history. Pick which is which.

1. So hit befelle that the Emperour ... sente unto [the king] messyngers commaundynge hym for to pay his trewage that this auncettryes [ancestors] have payde before hym. Whan [the king] wyste [understood, had heard] what they mente he loked up with his gray yghen [eyes] and angred at the messyngers passyng sore. Than were this messengers aferde and knelyd stylle and durste nat aryde, they were so aferde of his grymme countenaunce.... Than one of the knyghtes messyngers spake alowde and seyde,
'Crowned kynge, myssedo [mis-do, harm] no messyngers, for we be com at his commaundemente, as servytures sholde.'
Then spake the Conquerrour, 'Thou recrayed and coward knyghte, why feryst thou my countenaunce?'
.... 'Sir,' seyde one of the [messengers], 'so Cryste me helpe, I was so aferde whan I loked in thy face that myne herte wolde nat serve for to sey my message....'
'Thow seyste well,' seyde [the king], 'but for all thy brym [rash, fierce] wordys I woll nat be to over-hasty, and therfore thou and thy felowys shall abyde here seven dayes... and whan we have takyn our avysement [come to a judicious decision] ye shall have your answere playnly, suche as I shall abyde by.'

2. [At the surrender of a town who has dared defy our Idealised King.] The King was in his chamber with a large company of earls, barons and knights [when the deputation from the town was brought to him].... The King kept quite silent and looked at them very fiercely, for he hated the people of [the town] because of the losses they had inflicted on him at sea in the past. The six burghers knelt down before him and, clasping their hands in supplication, said: 'Most noble lord and king, here before you are we six citizens of [Mystery Town].... We surrender to you the keys of the town and the castle, to do with them as you will. We put ourselves as you see us entirely in your hands.... We pray you by your generous heart to have mercy on us also.'
None of the brave men present, lords, knights or men-at-arms, could refrain from shedding tears of pity when they heard this....
But the King continued to glare at them savagely, his heart so bursting with anger that he could not speak. When at last he did, it was to order their heads to be struck off immediately.
All the nobles and knights who were there begged the King to have mercy, but he would not listen.... At this the King ground his teeth and said: 'That is enough... my mind is made up. Let the executioner be sent for. The people of [this town] have killed so many of my men that it is right that these should die in their turn.'
Then the noble Queen... pregnant as she was, humbly threw herself on her knees before the King and said, weeping, 'Ah, my dear lord, since I crossed the sea at great danger to myself, you know that I have never asked a single favour from you. But now I ask you in all humility, in the name of the Son of the Blessed Mary, and by the love you bear me, to have mercy on these six men.'
The King remained silent for a time, looking at his gentle wife as she knelt in tears before him. His heart was softened, [and he granted her request].... They were given new clothes and an ample dinner. Then each was presented with six nobles and they were escorted safely through the English army and went to live in various towns in Picardy.

3. [Our perfect king (well, duke, in this instance, though his wife is still called a queen) comes across two young men duelling in the forest, both of them banished from his realm. They confess their identity and their transgression, and eagerly dob each other in.]
This worthy duc answerde anon agayn,
And seyde, "This is a short conclusioun.
Youre owene mouth, by youre confessioun,
Hath dampned [damned] yow...
Ye shal be deed, by myghty Mars the rede!"
The queene anon, for verray wommanhede,
Gan for to wepe, and so dide [another woman],
And alle the ladyes in the compaignye....
And alle crieden, bothe lasse and moore,
"Have mercy, Lord, upon us wommen alle!"
And on hir bare knees adoun they falle
And wolde have kist his feet ther as he stood;
Til at the last aslaked [slaked, calmed] was his mood,
For pitee runneth soone in gentil herte.
[He declared them pardoned, but ordered that they resume their duel in a year's time in the context of a highly organised tournament, to be arranged and paid for by himself, where each of the two young knights will lead a team of the mightiest warriors in the land and certain measures will be taken to reduce actual fatalities.]

4. [Two ambassadors arrive and demand that the king swear allegiance to their emperor.]
The kynge blyschit one [looked at] the beryne [man] with his brode eghne [eyes]
That fulle brymly [fiercely] for breth brynte [burnt] as the gledys [hot coals]...
Luked as a lyone [like a lion, or as a lion would], and on his lyppe bytes!
The [ambassadors] for radnesse [dread] ruschte to the erthe [rushed to the ground, ie, fell on their faces/knees, quailed]...
Thene couered vp a knyghte [one of the ambassadors rose], and criede ful lowde,
"Kynge corounede [crowned] of kynd [by/in/above all nature/race], curtays and noble,
Misdoo no messangere for menske of thi seluyne [honour of yourself, ie, by (or for the sake of) your honour]...
We come at his [our lord's] commaundment; haue vs excusede" [pardon us].
Then carpys [speaks] the conquerour crewelle [hard] wordez, -
"Haa! crauande [craven] knyghte! a cowarde thee semez!..."
"Sir", sais the [messenger], "so Crist mott [might] me helpe, [ie, may Christ help me, an intensifying oath]
The voute of thi visage has woundyde vs alle!
Thow arte the lordlyeste lede [lord] that euer I one lukyde [that every I looked on, saw];
By lukynge [by looking, ie, to the eye], with-owttyne lesse [truly], a lyone the semys!" [you seem to be a lion!]
"Thow has me somonde [summoned me]," quod the kynge, "and said what the lykes [said what you would];
ffore sake of thy soueraynge [for your lord's sake] I suffre the the more [I grant you greater license]...
[The king says that he will take counsel with his dukes, etc, while the ambassadors stay a week and are entertained with great extravagance, treated royally:]
"Spare for no spycerye [spices], bot spende what the lykys,
That there be largesce one lofte [largesse on high, ie, great largesse], and no lake foundene [and no lack be found]."

And of course, even if you recognised none of those, it’s obvious that when I used the word ‘history’ to describe one of them (the second, Froissart’s account of the siege of Calais[1]), I did so reservedly. It’s less obvious, though equally true, that I used ‘fiction’ in the same way. There is, of course, a genre division between the chronicle and such a poem as the Knight’s Tale[2]; but the division is far from distinct, and the boundaries are blurred by the insistence on historical and literary authority in the latter (Chaucer claims to be recounting his own experience of hearing a knight recite a tale he in turn insists is not his invention but drawn from “olde stories”) and the influence on the former of the shape that the author feels a story ought to be - not to mention the distortion to the same effect imposed by his sources, be they written or oral, and the expectations of patrons or audience. The first and fourth extracts are from two different versions of the Morte d’Arthur, Malory’s first[3] and the anonymous alliterative version[4] (his source for that particular scene) last[5], and they also straddle the boundary between romance fiction and chronicle to an extent that modern readers don’t always appreciate. Geoffrey of Monmouth’s history of England, after all, was the literary source of the vast bulk of Arthurian romance that blossomed in the following centuries, and Arthur stalked through his pages alongside kings that we would nowadays regard as perfectly historical. This is a familiar topic to anyone accustomed to the literature (of any sort) of the fourteenth century, so I won’t labour the point.

In any case, the passages above rather speak for themselves in their similarity. According to them, the perfect king:
- has really flashy eyes
- is fierce and furious in his defence of his kingdom, his people and his own authority
- cuts a fine figure of dignity and power (and theatricality) in front of his court
- looks like a lion, especially with those flashy eyes
- is not afraid to temper justice with compassion, and compassion with justice
- knows the political value of generosity, and of making shows of largesse
- did I mention the flashy eyes?
- is far, far more civilised than you, especially if you’re the emperor of Rome or a pair of hormonal teenagers scrapping in the woods
- would happily sing along with the chorus of Sir Joseph Porter’s ode to the common British tar:

His foot should stamp and his throat should growl,
His hair should twirl and his face should scowl;
His eyes should flash and his breast protrude,
And this should be his customary attitude -- (pose). [6]

Post #2 tomorrow. More actual content guaranteed.


[1] Froissart, Jean, Chronicles, ed. Geoffrey Brereton (Harmondsworth: Penguin, 1978), 108-09.
[2] The third extract - The Knight’s Tale 1742-1761, from the Canterbury Tales, in Chaucer, Geoffrey, The Riverside Chaucer, ed. Benson, Larry D. (3rd ed). (Boston: Houghton Mifflin, 1987). 48-49.
[3] Malory, Thomas, Le Morte Darthur: the Winchester manuscript, ed. Helen Cooper, (Oxford: Oxford UP, 1998). V.6..36
[4] Morte Arthure, ed. Edmund Brock, EETS OS 8 (London: Oxford UP, 1961), 116-165.
[5] I originally had the order of all four extracts in chronological order, but it occurred to me that starting with the alliterative Morte, the hardest of all four in terms of language, was an excellent way to befuddle anyone not entirely with alliterative Middle English. It is much easier to read after reading three scenes all essentially saying the same thing – so the temporal order was reversed.
[6] HMS Pinafore, Gilbert & Sullivan.

Notes for a PHD proposal

So, in between busily scribbling bits of thesis, I somehow have to find brain space to think about next year and PHD possibilities. Here's my current thoughts.


Gentle words: choosing the non-violent approach.


Summary

In the final book of Malory's Morte Darthur, a desperate and bereaved Gawain tries to provoke Lancelot into battle with accusations of adultery, falsehood and betrayal. In failing to defend himself, Lancelot risks validating the accusations and attracting the additional charge of cowardice - and yet he, the best of Arthur's knights, deliberately chooses not to take up arms against his friend and his liege lord, even if this choice undermines his very being as a knight. I propose to explore literary and cultural perceptions of the choice of non-violence in the changing world of England in the fourteenth and fifteenth centuries. Considering the centrality of violence and force to both the chivalric ethos and to an effective justice system, I will also examine the effect such a choice might have on the formation of masculine identity and power. By studying literature such as political tracts, anonymous romances and saints' lives in addition to the more consciously constructed literature of writers such as Chaucer, Froissart, Malory and the Gawain-poet, I mean to examine the way in which the latter engaged with and rewrote cultural assumptions and constructs evident in the former.


Points to consider:

- The language of the formal university or theological disputatio was dominated by terms drawn from combat and physical dispute. Karras details the culture of masculine formation in late medieval universities and the transferral of aggressive response patterns from the physical military setting to the verbal university debate[1]. How was the non-violent choice depicted in this less literal setting? Did the virtual absence of women from the scene and the ban on marriage (where applicable) change the dynamic by depriving men of one possible way to prove their masculinity?

- Given the lower visibility of women in literature and the greater passivity of the female role in society and the home, can we determine to what extent these precepts were applied in the construction of feminine identity?

- Legends of saints' lives often celebrate the choice of non-resistance, the decision to suffer martyrdom unresisting for one's faith. This is one instance in which the author almost invariably commends the character unequivocably for the decision, though other characters in the narrative may mock or chide the saint for it. But is non-violence in the name of God an act of challenge and combat in itself? To what extent is the peaceful option as endorsed by religion used as an extenuating circumstance or justification for choosing to avoid violence in other situations?

- A fourteenth century political tract on good kingship would have it that "mercy with oute justise is no verrey mercy, but rathir it may be seid folye and symplesse. And also justise with oute mercy is crueltie and felonye, and thefore it is convenient that these II vertues be ever ensembled"[2]. This emphasis on judicious balance is paralleled by literary moments such as Theseus' careful retention of the power of both justice and mercy in The Knight's Tale and Froissart's depiction of a suspiciously similar Edward III during the siege of Calais. How do writers in the thirteenth and fourteenth century express concern with the upsetting of the scales of mercy and justice, or use their writing to explore and impose a more acceptable ideal?




That's all that springs to mind for now. It's a first draft, of course, and will probably be rewritten substantially. Of course, it would help if I knew what a PhD proposal is meant to look like... but finding out would involve research, which means time!



[1] Karras, Ruth Mazo. From Boys to Men: Formations of Masculinity in late medieval Europe. Philadelphia: University of Philadelphia Press, 2002. 67-108.
[2] "The III Consideracions Right Necesserye to the good governaunce of a prince". Ed. Genet, Jean-Philippe. Four English Political Tracts of the Later Middle Ages. Camden Society, 4th Series (1977), 18. 200.

Everyone needs a besotted biographer!

It seems I have posted very little lately, and that usually about Gawain. Given I've finished my Edward II essay now and the submission date for my thesis is little more than a month away, I'm focussing entirely on that now, so perhaps it isn't surprising that my mind has really only got one track.

Still. Posting should happen, because, if nothing else, "castration" is still the top of the list of most discussed topics in this blog, which is slightly disturbing. I am granting myself the evening off thinking about Gawain, because I've done a lot of writing in the last two days, scribbled plenty of notes for what I want to do with other parts of the thesis, re-read the whole of the first book of Troilus and Criseyde for today's seminar, rewritten and revised the Edward essay (just to be sure!) and provided lunch for the class today because my poor supervisor who was going to bring lunch is sick. And also I have an aglich headache (there is another Gawain-word we should bring back!).

So, for something completely different, which certainly does not involve castration: Henry VI!

For those who don't know him: the lad succeeded his manly warrior dad Henry V (he of the battle of Agincourt and "Once more unto the breach!" fame) in 1421 at the tender age of 8 months. He was a precocious child - that is, he was so pious that at the age of two he threw a tantrum when his mother tried to put him in a carriage. Nowadays we might consider that just was what kids do during the 'terrible twos', but at the time they understood that the lad simply had such a strong sense of what is right that he refused to travel on a Sunday.

Unfortunately, having been brought up with older, more capable people running the country, and being of a mild and compliant disposition, his approach to government seems to have consisted largely of "sign anything they put in front of me". Once, he granted the same position to two different men, the Earl of Devon and William Bonville. These two men just happened to be were very powerful figures (and rivals) in Cornish politics and who had been just looking for an excuse to start a miniature civil war in that part of the country. They took the excuse.

He was quite devout and seems to have been very concerned with piety and living a virtuous and holy life, but that's about all he managed to do successfully. Eventually one thing led to another and then to the Wars of the Roses, Henry lost his father's conquests in France and his own claim to that crown, went mad for a while, was used as a figurehead by various factions, was deposed, kept in prison, restored, deposed again, killed in 1471, and replaced by Edward IV, who was much more effective at actually governing.

That wasn't the end of the Wars, of course. The trouble with civil wars is that they tend to keep on going, and it isn't very pleasant for anyone involved. This is probably part of the reason for the nostalgia-cult that sprang up (during the reign of Richard III, unsurprisingly) that considered Henry to be a saint.

John Blacman, who was Henry's personal chaplain for part of his life, wrote his Memoires of him probably during Richard's reign (1483-85). He is unashamedly, unabashedly writing the man up to be a saint - "He was, like a second Job, a man simple and upright, altogether fearing the Lord God, and departing from evil. He was a simple man, without any crook of craft or untruth, as is plain to all. With none did he deal craftily, nor ever would say an untrue word to any, but framed his speech always to speak truth." (p. 26) Though his writing has little literary merit and probably even less of the historical, it's worth the read for the anecdotes that might be partly true, for what his emphases tell us about perceptions of masculinity and holiness at the time, and not least for the amusement value.

Here are some of my favourite Blacman moments:

His chastity.
This king Henry was chaste and pure from the beginning of his days. He eschewed all licentiousness in word or deed while he was young... he begat but one only son, the most noble and virtuous prince Edward; and with her and toward her he kept his marriage vow wholly and sincerely, even in the absences of the lady, which were sometimes very long: never dealing unchastely with any other woman. Neither when they lived together did he use his wife unseemly, but with all honesty and gravity. (29)

Abstinence - not really a useful virtue when you're a hereditary monarch without brothers. What happened to 'an heir and a spare'? As it turned out, they could have done with the spare. Young Edward (so "noble and virtuous" that when he was eight he talked of nothing but chopping people’s heads off) was killed during the wars - but then, so were most other claimants to the throne, so perhaps it was just as well.

Hence it happened once, that at Christmas time a certain great lord brought before him a dance or show of young ladies with bared bosoms who were to dance in that guise before the king, perhaps to prove him, or to entice his youthful mind. But the king was not blind to it, nor unaware of the devilish wile, and very angrily averted his eyes, turned his back upon them, and went out to his chamber, saying:
Fy, fy, for shame, forsothe ye be to blame. (30)

Poor girls. Though I'm sure the lord knew what the reaction would be and thought it'd be a good laugh. Perhaps it was a dare!

At another time when the executors of his uncle, the ... bishop of Winchester came to the king with a very great sum, namely £2000 of gold to pay him, for his own uses, and to relieve the burdens and necessities of the realm, he utterly refused the gift, nor would not receive it by any manner of means, saying: ‘He was a very dear uncle to me and most liberal in his lifetime. The Lord reward him. Do ye with his goods as ye are bound: we will receive none of them.’ The executors were amazed at this his saying, and entreated the king’s majesty that he would at least accept that gift at their hands for the endowment of his two colleges... This petition and gift the king gladly accepted... (32)

It's a lovely story, and very characteristic of Henry. Characteristic of Blacman is that he doesn't mention how far in debt the royal treasury was at the time and just how useful that money would have been. I daresay the executors knew, hence their amazement, but I wouldn't be surprised if Henry hadn't really noticed! Blacman gives another lovely example of his attitude to government:

... the Lord King himself complained heavily to me in his chamber at Eltham, when I was alone there with him employed together with him upon his holy books, and giving ear to his wholesome advice and the sighs of his most deep devotion. There came all at once a knock at the king’s door from a certain mighty duke of the realm, and the king said: ‘They do so interrupt me that by day or night I can hardly snatch a moment to be refreshed by reading of any holy teaching without disturbance.’ ... (37-8>

But other times, he just wanders off into legend:

Again, once when riding in a street which lay outside the graveyard to the east of a certain church, wherein the pyx that hung over the altar did not contain the sacrament of the Eucharist, he on that account did not bare his head, as he was wont always at other times to do most reverently in honour of the sacrament; and when many of his lords and nobles wondered thereat, he gave them his reason, saying: ‘I know that my Lord Jesus Christ is not there for me to do so in his honour.’ And it was found to be so as he had said. Nay, those who were his privy servants say that the king often saw our Lord Jesus presenting Himself in human form in the sacrament of the altar in the hands of the priest. (35-6)

... And once there, he stays there!

Also in the extreme pressure of his wars in the parts of the North, it is told by some who came from that region, that when there was for a time a scarcity of bread among his fellow-soldiers and troops... bread was so multiplied by his merits and prayers that a sufficiency and even a superfluity was forthcoming for all... (43)

Jesus really should have thought to get the copyright on that trick.

Henry the Sixth: A reprint of John Blacman's Memoir. Ed. and trans. James, M. R. Cambridge: Cambridge University Press, 1919.