Archive for the ‘WILLIAM SHAKESPEARE’ Tag

A Journalist’s Sarajevo Sojourn, December 1992 – January 1993.   1 comment

Former Yugoslavia in Crisis: Views from Beyond the Borders:

The successful conclusion to the prosecution of Ratko Mladic at the International War Crimes Tribunal on the Former Yugoslavia in the Hague last week (22 November 2017) has taken me back in my mind’s eye both to January 2001, when I witnessed some of the evidence being presented at the War Crimes Tribunal during a trip to the Hague, as well as to 1992, when I was on the periphery of the events themselves. In August of that year, I moved back to Hungary with my family, to the beautiful southern cathedral city of Pécs, close to the border with ‘Former Yugoslavia’, which had recently become four borders, with Slovenia in the west, Croatia and the UNPROFOR disputed territory to the south, and Serbia to the east. Pécs is just a few hundred kilometres from the Croatian border with Bosnia-Herzegovina, and yet the scenes shown on British (ITN) television and on networks around the world that August were like those shot on cine-cameras on the liberation of Auschwitz and Dachau nearly half a century earlier: pictures of barbed wire and skeletal figures from the camps run by the Bosnian Serbs at Omarska and Trnopplje. As I sat outside the glass courtroom in the Hague almost a decade later, I had those unforgettable images in my mind as the commandant of one of the camps was listening to the evidence brought against him for his role in what had already been presented to the world as a second Holocaust. That ‘presentation’, of course, was erroneous from the first suggestion that the term could be applied to any events other than the original ones.

Yet, not all was as it seemed from those pictures. Somehow along the way, the reservations of the ITN team which had filmed the camps were cast aside. The ITN reporters had been careful not to make an analogy with the Nazi concentration camps, but others did in their own voice-overs and commentaries. The skeletal figures shown weren’t inside the barbed wire, for instance, but outside it. The wire was old and ran around a small enclosure, and the cameraman got behind it to shoot the scene. There was also a famine-like food shortage at that time and place, which meant that everyone in the locality was starving. The most skeletal of all the prisoners shown, Fikrit Alic, was just as thin weeks after his release. ITN’s reporting was accurate, but the pictures seemed to speak for themselves. They caused a sensation in the United States, forcing the Executive there to act.

In October 1992, the United States announced that it would contribute an additional $900,000 to the UN High Commissioner for Refugees to support refugees from the former Yugoslavia who were in Hungary. Many of these were Hungarian-speakers from the Vojvodina province in the disputed area between Croatia and Serbia. I remember a former English teacher from the town of Osziek who was also fluent in German, in addition to her ‘native’ languages of Hungarian and Croatian. Not qualified to teach in Hungary, she had found employment in a travel agency, where her multi-lingual abilities were put to good use in a time before people began to make their travel and accommodation arrangements online. My work involved placing and supporting teachers from the UK in various towns and villages throughout Baranya, the county surrounding and including the city of Pécs, including Harkány, Siklós and Mohács, along the southern borders. Driving between them and visiting even more remote villages, I was struck by the lack of any development in a long belt of land, due to the constant threat of conflict between Yugoslavia and the Warsaw Pact which had been one of the untold stories of the Cold War. More recently, during the brief but fierce war between the Serbs and Croats in 1991, stray mortars had landed on or near some of these villages. The most serious incident of this kind was when a bomb fell on the town of Barcs but fortunately did not explode. In total, the borderline between Hungary and the former Yugoslavia stretched over six hundred kilometres. Legislators and executive authorities, both national and local, were faced with adjusting to a significant security crisis to the south of this border at a time when they had just embarked upon a path of civilian democratic development, in which I played a modest part between 1992 and 1996. They could ill afford for the newly-independent central European states to be dragged back into another Balkan Crisis like that of a century before.

The intensity of this crisis had caught Western Europe and the United States unprepared. These regional powers were already hardly coping with the swift changes that were taking place following the dissolution of the Warsaw Pact, so that they were even less equipped to cope with the internal tensions and conflicts related to the creation of new nation states. A multitude of small and medium-intensity armed conflicts differing in character from the conflicts previously known emerged in Bosnia-Herzegovina from the autumn of 1990, and even more violently from July 1991. Neither the United Nations, nor the European Union, and not even the Conference on Security and Co-operation in Europe, proved capable of coping with the crisis. There was general agreement among the Hungarian political élite, both at a national and local level, that the only real means of breaking away from a disintegrating central-eastern European region was by gaining access to the integrating West. The reunification of Germany, although not a template for the rest of central-eastern Europe, proved that the institutional anchoring of a former member of the Warsaw Pact within the NATO alliance was possible.

By the Spring of 1992, the actual warfare had shifted considerably further south of the Hungarian border, to the territories which had only recently become known as Bosnia-Herzegovina. But with the intensification of the civil conflict came an intensification of ‘western’ involvement, and of Hungary’s strategic role within it. At the end of October, with the permission of the Hungarian Government of József Antall, AWACS reconnaissance aircraft, under NATO command, began flying missions from Hungarian airspace to monitor the no-fly zone over Bosnia-Herzegovina. Throughout this period, UNPROFOR convoys of blue-helmeted troops were a common sight on the roads through the city, headed towards the borders with humanitarian aid and supplies for the peace-keeping operation. The Hungarians quickly realised the necessity of replacing their membership of the Warsaw Pact with a collective security system based on NATO. As a country neighbouring the Balkan region, which had turned into a hotbed of crisis, Hungary was already experiencing the economic and political implications of that crisis directly, not to speak of the danger, felt to be very real at the time, of a territorial spillover of the hostilities. Neutrality was not a viable alternative for a people living in the centre of Europe, since risks existed irrespective of the independent status of their country, and by their nature, these risks did not halt at national borders. Following its own peaceful transition to independence in 1989, Hungary had begun to develop its own external relations with five neighbouring countries as one of the smallest countries in the region, but by the mid-nineties, five out of its seven neighbours had a statehood younger than its own, and Hungary had become one of the medium-size leaders in the region.

In both the regional and international contexts, second-rate journalism was bound to be commonplace. Editors wanted from their reporters what other editors were getting from theirs. The hunt was on for Nazi-style atrocities, and several reporters won major awards for revealing them, even though their sources were questioned afterwards. Atrocities certainly took place, and more were carried out by the Bosnian Serbs than by anyone else, but a climate began to be created in which it became very hard to understand what was really going on, because everything came to be seen through the filter of the Holocaust. As a result, and as the war ‘progressed’, there were stories about extermination centres and mass rape camps, as if the Bosnian Serbs were capable of a level of organisation akin to that of the Third Reich. The fact that they were believed meant that the Bosnian Crisis began to monopolise the foreign policy of the major Western powers in a manner in which the three two previous Yugoslav crises did not.

What was the Bosnian War?: A Chronology of the Conflicts:

The Bosnian War was an international armed conflict that took place in Bosnia and Herzegovina between 1992 and 1995. The war was part of the breakup of Yugoslavia. Following the Slovenian and Croatian secessions from the Socialist Federal Republic of Yugoslavia in 1991, the multi-ethnic Socialist Republic of Bosnia and Herzegovina – which was inhabited by mainly Muslim Bosniaks (44 percent), as well as Orthodox Serbs (32.5 percent) and Catholic Croats (17 percent) – passed a referendum for independence on 29 February 1992. This was rejected by the political representatives of the Bosnian Serbs, who had boycotted the referendum.

Following a number of violent incidents in early 1992, the war is commonly viewed as having started on 6 April 1992. However, there is still debate over the start date of the war. Clashes between Bosnian Muslims, Serbs and Croats started in late February 1992. Following Bosnia and Herzegovina’s declaration of independence (which gained international recognition), the Bosnian Serbs, led by Radovan Karadžić and supported by the Serbian government of Slobodan Milošević and the Yugoslav People’s Army (JNA), mobilised their forces inside Bosnia and Herzegovina in order to secure ethnic Serb territory. War soon spread across the country, accompanied by ethnic cleansing.

Nevertheless, Serbs consider the Sarajevo wedding shooting, when a groom’s father was killed on the second day of the Bosnian independence referendum, 1 March 1992, to have been the first incident of the war. The Sijekovac killings of Serbs took place on 26 March and led to the Bijeljina massacre (of mostly Bosniaks) on 1–2 April. On April 5, when a huge crowd approached a barricade, a demonstrator was killed by Serb forces, and it was widely reported that full-scale hostilities had broken out by 6 April. This was the same day that the United States and the European Community (EC)  recognised Bosnia and Herzegovina. Although BBC correspondent Misha Glenny gives a date of 22 March as the starting point, Philip Hammond, then a junior minister at the Foreign Office and currently the British Chancellor of the Exchequer, claims that the most common view is that the war started on 6 April 1992. It ended on 14 December 1995.

The main belligerents were the forces of the Republic of Bosnia and Herzegovina and those of the self-proclaimed Bosnian Serb and Bosnian Croat entities within Bosnia and Herzegovina, Republika Srpska and Herzeg-Bosnia, which were led and supplied by Serbia and Croatia, respectively. The conflict was initially between the Yugoslav Army units in Bosnia which later transformed into the Army of Republika Srpska (VRS) on the one side, and the Army of the Republic of Bosnia and Herzegovina (ARBiH) which was largely composed of Bosniaks, and the Croat forces in the Croatian Defence Council (HVO) on the other side. However, tensions between Croats and Bosniaks increased throughout late 1992 and in 1993 the war evolved into a three-cornered conflict between the three armies.

Ethnic map of Bosnia and Herzegovina in 1991
  Bosniaks (Green)   Serbs (Blue)   Croats (Gold)

From the very beginning, it was accompanied by war crimes against civilians and acts of ethnic cleansing on all sides, which became, on the Serbian side, an attempted genocide against ethnic Bosniak populations, as demonstrated in the trials at the International War Crimes Tribunal for Yugoslavia at the Hague. However, the first atrocity following the outbreak of war occurred when, on 21 June 1992, Bosniak forces entered the Bosnian Serb village of Ratkovići near Srebrenica and murdered 24 Serb civilians.

In the same month, UNPROFOR, originally deployed in Croatia, had its mandate extended into Bosnia and Herzegovina, initially to protect the Sarajevo International Airport. In September, its role was expanded still further in order to protect humanitarian aid and assist relief delivery in the whole Bosnia and Herzegovina, as well as to help protect civilian refugees when required to do so by the Red Cross.

On 4 August 1992, the IV Knight Motorised Brigade of the ARBiH attempted to break through the circle surrounding Sarajevo, and a fierce battle ensued between the ARBiH and the VRS in and around the damaged FAMOS factory in the suburb of Hrasnica. The VRS repelled the attack but failed to take Hrasnica in a decisive counterattack. On 12 August 1992, the name of the Serbian Republic of Bosnia and Herzegovina was changed to Republika Srpska (RS).

By November 1992, 400 square miles of eastern Bosnia was under Bosniak control. On 21 July 1992, the Agreement on Friendship and Cooperation had been signed by Tuđman, the Croat President, and Izetbegović, for the Bosniaks, establishing a military cooperation between the two armies. At a session held on 6 August, the Bosnian Presidency had accepted HVO as an integral part of the Bosnian armed forces. Despite this, the Croat–Bosniak alliance was often far from harmonious. The existence of two parallel commands caused problems in coordinating the two armies against the VRS.  Tensions steadily increased throughout the 2nd half of 1992 and on 18 October, a dispute over a gas station near Novi Travnik that was shared by both armies escalated into an armed conflict in the town centre. The situation worsened after HVO Commander Ivica Stojak was killed near Travnik on 20 October. On the same day, fighting escalated on an ARBiH roadblock set on the main road through the Lašva Valley. Spontaneous clashes spread throughout the region, resulting in almost fifty casualties until a ceasefire was negotiated by the UNPROFOR on 21 October. However, on 23 October, a major battle between the ARBiH and the HVO started in the town of Prozor in northern Herzegovina and resulted in an HVO victory.

The Serbian forces were not slow in taking advantage of these divisions. On 29 October, the VRS captured Jajce although the town had been jointly defended by the HVO and the ARBiH. The lack of cooperation between the ‘allied’ forces, combined with an advantage in troop size and firepower for the VRS, led to the fall of the town. Croat refugees from Jajce fled to Herzegovina and Croatia, while around 20,000 Bosniak refugees settled in Travnik, Novi Travnik, Vitez, Busovača, and villages near Zenica. Despite the October confrontations, and with each side blaming the other for the fall of Jajce, there were no large-scale clashes and a general military alliance was still in effect. Tuđman and Izetbegović met in Zagreb on 1 November 1992 and agreed to establish a Joint Command of HVO and ARBiH.

Bosnian war header.no.png

Above: The executive council building burns after being hit by artillery fire in Sarajevo May 1992; Ratko Mladić with Army of Republika Srpska officers; a Norwegian UN soldier in Sarajevo.

Who killed Sarajevo?:

John Simpson, BBC correspondent and (in 1992) a journalist at The Spectator magazine, first went to Bosnia in December 1992. On arrival in Sarajevo, he decided he would use an approach to reporting which had served him well in the past: the night walk. He had taken long walks after dark in Tehran, Baghdad and other weird places, writing about them for the Guardian. Why not, then, in Sarajevo? Despite much advice to the contrary. he decided to walk back to the Holiday Inn where he was staying from the television station from where they sent their material by satellite. As he walked, he began to think that he should have accepted his colleague’s advice:

I was in a world of utter darkness, loneliness and cold, and it was clear to me directly the glass door of the shattered building swung laxily closed behind me that I had made a terrible mistake. There was no sound except for the grumbling of artillery on Mount Igman and Zuc Hill, a few miles away, and no light except for the occasional distant magnesium flares, which gave a blueish tinge to the skyline, like the fingernails of a corpse. The besieged city was dead, and sprawled around me abandoned. Not a window glowed in the huge blocks of flats which lay along the line of the main avenue. No street lamp was left standing. The snow itself barely glimmered in the darkness.

Simpson’s colleagues had headed off in their armoured vehicle, having failed to persuade him to go with them. He made his way down the front steps of the television station. It had taken a lot of hits, and every step was difficult. He made his way gingerly to the main street, which he had only seen from the safety of the vehicle before. Under Tito this had been named The Boulevard of ‘something empty and pompous’, but it had been renamed Sniper Alley since the beginning of the war.  Every intersection along its course was dangerous and in the daytime, those who couldn’t avoid crossing did the nervous, stuttering dash for which the journalists also had a name: the Sarajevo shuffle. The snipers were holed up in buildings which lay a hundred yards or so back from the southern side of the road, the right-hand side, as he walked in the direction of the Holiday Inn:

Within thirty seconds the cold had worked its way through my protective clothing. Protective in a double sense. I had put on the whole armour of Messrs Tetranike, complete with the latest ceramic plates to the chest and the back. It bound my ribs and stomach like a Victorian corset. Usually I hated it. Not now; it gave me warmth and the feeling that even if something struck me I might live. I especially didn’t want to die in this loneliness and dark.

Later in his sojourn, he got into trouble with the BBC when he told them he had given up wearing his flak-jacket. He was embarrassed to walk among the people in the streets who had no such protection against the shells and snipers’ bullets. Kalashnikov rifles were trained on every crossing along the road. Cars raced across the intersections as bullets cracked, but the echoes from the vast, smashed, empty buildings of Tito’s dream deflected the sound so that it was impossible to tell the direction of the firing. The buildings weren’t entirely empty as some had windows left in them. lit by candles and the sounds of the last inhabitants coming from within:

Who killed Sarajevo? I mused as I left the little flicker of life behind me.

Slobodan Milosevic, the President of Serbia, whose ambitious, angry nationalism had broken up the Yugoslav Federation in 1991 and led to three ferocious wars of liberation, complete with the horrors of ethnic cleansing?

Radavan Karadzic, the ludicrous Bosnian Serb leader, with his mane of greying hair and the psychiatrist’s diploma on his office wall?

Ratko Mladic, the psychopath who could have been his patient but was his military commander instead, playing him off against Milosevic?

The predominantly Muslim government of Bosnia, decent enough in its way, which had insisted on holding a referendum on independence and had given the Bosnian Serbs the excuse they needed to attack?

Tito, who had bottled up the vicious nationalistic passions of a century and insisted that nothing but Yugoslavism existed? The Germans, who unwisely recognised the independence of their friends the Croats and so helped to spark off the fighting?

Britain and France, united only in their determination to avoid getting involved in a shooting war? The United States, which liked to criticise everyone else but refused to stir from its own sloth?

It doesn’t really matter, I thought, as I headed towards the first sniper intersection; but people in a state of advanced despair need someone to blame, and most of the candidates were too vague or too distant to qualify. Only the United Nations, driving round the streets in the daytime in its large white vehicles, was on hand for everyone to see and revile. 

On reaching the pavement on the other side of the road and came to a line of burned and looted shops, there was a crack from a high-velocity rifle nearby. Something slammed into the concrete above his head and, as he ran along, bent double, there was another crack even closer to him. He sprawled on the pavement. After a while without hearing more shots, he got up and began walking again. There was the distant sound of artillery and an upward rush of rockets from a mile away. In a minute or so, he was alongside the white wall which marked the museum dedicated to Tito’s socialist revolution. The building was burnt out and empty. The Holiday Inn was just ahead of him.

A Tale of Two Christmases and two Cities under Siege:

John Simpson spent a lot of time in Sarajevo during the war, but Martin Bell had established himself as the resident BBC correspondent in the former Yugoslavia. So Simpson had spent much of his time up to Advent and Christmas 1992 doing other things while the series of ugly little wars had erupted. He had always enjoyed working over Christmas and New Year. The audience for the news bulletins was huge between watching the Queen, Christmas pudding and the family blockbuster shows and dramas. On Christmas morning, 25th, his crew drove into Sarajevo in a fleet of aid lorries manned by volunteers, unemployed drivers from his own home county of Suffolk. It was a terrible drive through smashed tanks, wrecked cars, burned and ruined houses. It wasn’t the most damaged city he had seen, but it was the most miserable. The lorries, probably the same ones I had seen in convoys leaving southern Hungary, were bringing flour to the last bakery operating in Sarajevo, though what the bakers needed most of all was fuel for their ovens. They filmed the last loaf coming off the conveyor belt, and then the bakery closing down.

The Holiday Inn, the only hotel left operating, was a hideous construction of concrete and yellow plastic facing, standing at the end of the motorway leading to the older part of the city. It had been hit many times by shells and mortars, and the upper floors were closed, as were the rooms at the front. They looked out on a Jewish cemetery a few hundred yards away on the opposite hillside, marking the Bosnian Serb front line. They parked their armoured Land Rover, brought in by the BBC, behind the hotel, and worked their way nervously around the outside of the building. The big plate-glass windows on the ground floor had been smashed and replaced with thin clear plastic sheets. Inside, the hotel was dark and very cold. It had been in an ‘atrium’ style, with a large, open space, bigger than the Centre Court at Wimbledon.

The reception staff huddled together in a small room, around a stove which ran on bottled gas, wearing overcoats and gloves. Simpson and his crew were given rooms on the fourth floor. His crew consisted of a producer, a sound recordist and a huge South African cameraman. They were not made to feel particularly welcome by those already resident on the floors below. These included Christiane Amanpour from CNN and John Burns from the New York Times, but the rest were mostly young ‘daredevils’ who had arrived there early on in the war, attracted by the danger and hired by better-known news organisations who couldn’t get more famous reporters to go there. The temperature inside their rooms was indistinguishable from that outside which, within a day or so of their arrival, had dropped to minus nineteen degrees centigrade. The windows had long since been blown in, so there was nothing between the curtains and the outside world except for a single thin sheet of clear plastic. There was no electricity and no water. Simpson describes the lengths he had to go to in order to take a bath after three weeks, and how for days he would wear the same things, day and night, only removing his boots to get into his sleeping bag. He describes the night of the first winter snowfall on 27 December:

The city lost what little colour it still had. A sky as grey as a dirty handkerchief hung over the patchy white of fields and parks from which the trees had long been stripped for firewood. The misery grew much worse. Thanks to the United Nations, no one was starving. No one, that is, that you hears about. Anything could be happening behind the broken windows and tattered curtains in the darkness of thousand blocks of socialistic blocks and Austro-Hungarian stuccoed buildings. 

Life for most people in Sarajevo was so dreadful it was hard to understand how they could remain law-abiding and relatively decent to one another. A university professor I knew kept himself and his wife alive by burning his books… he offered some to a neighbour… Yet in this Hobbesian existence people didn’t savage each other for scraps of food, they behaved as if there were still rules which had to be obeyed. They presented themselves at distribution centres where the UN food was parcelled out, and accepted their inadequate ration without complaint; even though the Bosnian government bureaucrats skimmed off large quantities for their own families’ use.

For most people, the worst thing was not so much the privation as the risk of sudden death. The city was running out of space for graves faster than it was running out of everything else. One young man told them to stop filming a line of shivering people queuing at one of the few water-pumps in the old city centre, outside a disused brewery. He believed that the Bosnian Serbs would watch their pictures and know where to aim in order to cause maximum casualties. It was difficult for people to come to terms with the idea that the violence had no pattern to it, that it was utterly random. A peasant woman in her late forties could only carry a couple of small orange-juice containers the two miles back to her home. Her heart was bad, she explained. Her husband was dead, her mother had died of her wounds after being shot by a sniper.

On that morning of the first snow, the BBC crew went to an old people’s home not far from the airport. The building lay on the Serbs’ front line. It was extremely difficult to get there along a narrow lane blocked off with wooden screens which hid them from the Bosnian government snipers. A Serbian tank was parked in the hedgerow, its gun pointing at positions only two hundred yards away. The home had once cared for two hundred and fifty patients, most of them from the Yugoslav haute bourgeoisie. It had had a staff of a hundred doctors, nurses and domestics. There were bullet holes in nearly all the windows, and large portions of the building had been rendered uninhabitable by shell-fire. A UN armoured car stood outside, and a couple of French soldiers were chopping wood next to it. There were still a hundred and twenty old people in the home, although over the previous four nights eight of them had died of cold, and only six staff remained to look after them. One of them was a Serb woman, jolly and hard-working. She and her bird-like Muslim colleague were overwhelmed by their task of caring for the incontinent, bed-ridden patients. They could only heat one room per floor, and everyone who could walk there huddled inside. The rest stayed in bed, slowly dying.

One of these patients, a ninety-four-year-old man, declared proudly that he had been born in Sarajevo, where he had lived all his life, and that he would now die there. Simpson reflected that he would have been sixteen at the time of the Archduke Ferdinand’s assassination in 1914. The wars that Gavrilo Princip’s action had precipitated had killed at least a hundred thousand lives in one way or another, and had led directly to the ascendancy of Marxism-Leninism and Nazism as dominant ideologies. Even this nasty little siege in the same city was a distant ripple of the shots fired by Princip; an old man who remembered the moment was waiting to die of cold and exposure as a result. Outside, the French soldiers had left in their APC, and an old man in his late seventies was finishing the job of chopping wood they had left. Simpson interviewed him:

Transcript of report on 9.40 news, 27.12.92

JS: Without his efforts, there will be no heating for the old people’s home for the rest of today and tonight.

Old man: I like to do it. I’m the only one left here who can do it now. They need me.

The old was the only patient still fit enough to chop wood for the furnace. A couple of hours later, he was shot dead by a Bosnian government sniper from close range. The bullet entered his head exactly between the eyes; a copybook killing. There can have been no mistake about it, no thought that he might have been a Serb soldier.

The longer John Simpson spent in Sarajevo, the more he decided that the proper distinction was not between constitutional rights and wrongs, nor between taking pro-Bosnian and pro-Serb positions, western journalists instinctively and invariably taking the former. The real distinction was between the powerful and the powerless. He was shocked to discover, for example, that the reason Sarajevo had neither water nor electricity was that the Bosnian government wouldn’t allow the UN to repair the electricity sub-stations just outside the city. There were various legitimate tactical reasons behind this, not least that the repaired sub-stations would also supply power to a Bosnian Serb weapons factory. But there was more to it than that, Simpson commented. The Bosnian government, lacking the military strength of the Serbs, regarded international opinion as their chief weapon. The more the Western press based in the Holiday Inn reported on the savage horrors of the siege, the more likely it was that the British, French and Americans would intervene on their side. It was not, therefore, in the interests of President Alija Izetbegovic and his government to ease the suffering of their fellow citizens. Those sufferings, on the contrary, might just be the key to victory.

Much of the reporting from Sarajevo was one-sided, so much so that even the UN forces were regarded as an enemy. The UN’s announcements about the obstructiveness of the Bosnian government was hardly reported in the Western press, and neither was the discovery by UN troops of a group of Serb prisoners who had been held by Bosnian government forces in a large sewage pipe for several weeks, fed once a day by food thrown into them in the darkness and the excrement. Worse atrocities were carried out by Serbs against Muslims, but they were all faithfully reported. On the other hand, when Simpson tried to report the crimes committed by the other side, he was labelled as being pro-Serb:

In fact I was very far from being pro-Serb. It was perfectly clear to me that it was the Bosnian Serbs, with the support of their puppet-master Slobadon Milosovic… who were guilty of the war crimes we saw enacted in front of us. The Bosnian Serbs were undoubtedly the aggressors, and the Bosnian government and its people were equally unquestionably the victims: unprepared for war, peaceable, non-sectarian.

Although the government became increasingly Muslim, and sometimes fiercely so, it still had the support of Croats and Serbs who lived in the city. There were no witch-hunts. Simpson knew of the case of an elderly Serb woman who was taken in by a Muslim family because she had nowhere else to live. She would sometimes get a phone-call from her son after a shelling episode, checking that she was all right. He was manning one of the guns on the mountainside which was firing the shells. The old woman’s Muslim hosts never blamed her for the shelling.

John Simpson reported on the former Yugoslavia for the next three years, but didn’t enjoy it. As he put it,

… I didn’t like the place at all. There was too much extremism, too much hatred, too much cruelty. I liked many individuals, but found each of the population groups – Serbs, Croats and Muslims – equally unattractive. The Serbs, overall, were the least lovable, but I found the international media’s demonization of them outrageous. It was an enormous relief to read the words of my friend and colleague, Nick Gowing of BBC World:

“Some of the strongly anti-Serb reporting in Bosnia is the secret shame of journalism. There is a cancer now which is affecting journalism: it is the unspoken issue of partiality and bias in foreign reporting.”

I am not alone, I thought, when I read that.

There were no good guys. The abandonment of the Muslims of Srbrenica to the murderous General Mladic by the Dutch contingent of the UN was one of the most shameful incidents of my lifetime. 

Simpson was also critical of the other UN contingents, including the Ukrainians, the Egyptians, the French and the Americans. Each had their own agenda and though the British were by far the best soldiers, they played as minimal a part as they could, he thought. The UN allowed the Serbians to maintain their checkpoint on the road to the airport, even though, according to the agreement between them, the Serbs had no right to be there. It was this checkpoint which had caused the city to run out of drinking water in the summer of 1992, because the Serbs wouldn’t allow the UN to bring through oil for the pumping station. This had created a sense of fear among the populace, which was worse than the cold and hunger. This was a sense of fear about not having enough to drink, as their mouths cracked with dryness, and everybody smelled bad because they wanted to conserve what little water they could get for drinking rather than washing. Yet the UN allowed the checkpoint to continue, because if the Serbs were antagonised it would be harder than ever to bring food and medicines into the city. This demonstrated to all, including the Serbs, the weakness of the UN deployment in Sarajevo. The UN also policed the siege in other ways for the Serbs, stopping people from leaving the city, forcibly turning back those they caught trying to escape and preventing private individuals from bringing in food supplies. If only the UN had had the guns to fire a couple of tank rounds here on the day the Serbs had set up the point, how much easier things would have been for the people of Sarajevo, Simpson reflected, as they picked up speed in their UN vehicle towards the airport, looking forward to a UN flight to Croatia or Italy, to real food and even hot water.

On 7 January 1993, Orthodox Christmas Day, 8th Operational Unit of the ARBiH, based in the besieged city of Srebrenica under the command of Naser Orić, attacked the village of Kravica near Bratunac. Altogether, forty-six Serbs died in the attack: thirty-five soldiers and eleven civilians. The attack on a holiday was intentional, as the Serbs were unprepared. The Bosniak forces used the Srebrenica safe zone (where no military was allowed) to carry out attacks on Serb villages including Kravica, and then flee back into the safe zone before the VRS could catch them. In total, 119 Serb civilians and 424 Serb soldiers died in Bratunac during the war. Republika Srpska claimed that the ARBiH forces torched Serb homes and massacred civilians. However, this could not be independently verified during the ICTY trials, which concluded that many homes were already previously destroyed and that the siege of Srebrenica had caused extreme hunger, forcing Bosniaks to attack nearby Serb villages to acquire food and weapons to survive.

What are they doing to my lovely Sarajevo?

The following morning, 8 January, the BBC crew headed off to see the man who was primarily responsible for causing so much misery. The Bosnian Serbs’ headquarters was a small skiing village on the outskirts of Sarajevo, where the winter Olympics had been held a few years earlier. Pale had been one of the main centres in this, and various identikit hotels had been built there in a style that was half Titoesque and half Alpine. Simpson was greeted by a question from a dark, fierce-featured young woman: What are they doing to my lovely Sarajevo? She was the daughter of Radovan Karadzic, but Simpson replied unabashedly: When you say “they”, who exactly do you mean?  She replied that she meant the Muslims, of course, whom she then claimed were always shelling their own people. Her father entered the room: a big man with hair like a badger and fingers badly gnawed from nervousness. His military commander, Ratko Mladic, seemed by contrast to be a monster of ferocity and anger; a strong, stocky little man with a thick neck. Simpson had once seen him grab a Sky News correspondent round the throat, forcing him up on tiptoe.

Simpson assumed that Karadzic managed to live with himself by blocking off the reality of what he was doing. Like his daughter, he regarded everything as the fault of the other side. If the Muslims hadn’t done this or that, his forces wouldn’t have been obliged to respond:

Transcript of interview with Dr Radovan Karadzic, 8.1.93.

JS: Conditions to Sarajevo are increasingly bad now. Why do you treat innocent civilians as the legitimate targets of war?

RK: But we don’t, you understand. Our Serbian communities inside and outside the city are under constant attack by the Muslims, and we have to  defend them. That is what we are doing.

JS: But how is firing mortars and sniping and cutting  off their food and fuel and water supplies defending the Serbs?

RK: We have to respond to their attacks. Our people are dying and being injured every day, and the international community does nothing to help them. We have to help ourselves. 

JS: And what about the Serbs who live in Sarajevo and support the government  there?

RK: They are not acting as true Serbs.

JS: So they become legitimate targets too?

RK: If the Muslims attack us, we must defend ourselves.

The argument went on in this circular fashion for some time. Outside, Simpson bumped into Karadzic’s deputy, Nikola Koljevic, who had been a Shakespearean scholar at Sarajevo University. Quotations from the bard peppered his conversation, though Simpson felt that they were perhaps somewhat misquoted:

Interview with Nikola Koljevic, 8.1.93:

NK: We are surrounded by enemies, and it is necessary for us to keep our own counsel. As your great national poet William Shakespeare says in his tragedy of Macbeth, ‘love, obedience and honour  and groups of friends, we cannot expect to have.’   

Simpson found it impossible to understand how someone who had spent his life studying the works of the most humane writer who ever lived could support so inhumane a cause. People said it was because his son had been killed, apparently by Muslims; until that time he had been a gentle enough academic, but his character had been changed by the incident. Yet even as he mouthed the verbal defences of the Bosnian Serbs about their being the innocent victims of Muslim aggression, something else seemed to be working away inside him. Eventually, when the siege of Sarajevo was in its final stages, he shot himself.

One morning in mid-January, as they were driving through Sarajevo, Simpson started talking to Vera Kordic, their fixer and translator, about ways of showing the misery of ordinary people in the siege. Why don’t we just ask any of these? she said, pointing at the lines of harassed women queuing for water. But the journalist felt that they needed to be inside someone’s house, to see how they lived from day-to-day. They walked along a street and eventually found a small doorway with a dark little window on either side of it: a miserable, humble place. They knocked at the door, and an old woman clutching her worn dressing-gown eventually came to the door and agreed to let them in. She lived in a single room, cold, but with the fug of living and cooking filling the place. A candle burnt by her bedside. She spent most of her day in bed, keeping herself warm and using up fewer calories. The food she was given by the UN was just enough to keep her going. She had a small stove and a covered bucket as a lavatory. There was no water: she had to queue up for that, if her neighbour couldn’t spare any. A few keepsakes decorated her place, including a little tapestry of a young girl hung on the wall. She was sallow and not very clean, with greasy grey hair. Most people in Sarajevo lived without washing: water was too valuable to waste, and soap non-existent. In the background, shells landed from time to time, and there was the regular crack of a sniper’s rifle. The old woman flinched in fear every time there was an explosion, which shook the whole place and caused a little dust to drift down from the ceiling. She was ashamed of the way she lived, and that they should see it, but Vera persuaded her that this was the only way people outside Sarajevo could understand what it was like to live there. By the time they started to interview her about her life, her story poured out of her:

Transcript of interview with woman in Sarajevo, 14.1.93:

I was a nurse in a hospital, a trained nurse. I wasn’t always poor like you see me now. I had people under me. But I am alone in the world, you see. My neighbours, they were Muslims, were very good to me even though I am Serbian. ‘We must help each other’ they said, and they helped me. But now they don’t. Maybe they are dead. I don’t know. So many people have died here.

(sound of shell explosion, not far away).

I am so frightened when I hear these noises. I don’t know what to do. I am old, you see, and completely alone. No one cares about me. I have no family, no husband, no children. I am alone in the world. And I am very frightened. 

Simpson’s crew gave her money, medicine and food. She wept again, and gave them a few little keepsakes from her life before the siege. Every time they went back to Sarajevo after that they would take things to her, and see how she was. It may have made her feel better, but the real effect was on them. To do anything for anyone amid this horror made them feel a little better, and a little less guilty that they could get out of Sarajevo at any time they wanted, leaving the victims of the siege to the mercy of the snipers, shells and shortages.

War Crimes and Punishment of the Perpetrators:                                                   

Above: Ratko Mladic, former Chief of Staff of the Army of the Republika Srpska.

The reporting of eye-witness journalists from Sarajevo and elsewhere provide historians with valuable primary sources about the nature of the Bosnian War.  It may take some time before historians to be able to form balanced views, since even at a distance of twenty-five years, the same distance as between the outbreak of the first and second world wars, the level of propaganda surrounding the events is still creating ripple effects, especially in deciding on responsibility for the atrocities which took place on all sides of the ethnic triangle. The ICTY in the Hague has finally ended with the dramatic self-poisoning of one of the accused in the courtroom itself.

On the Serbian side, in addition to the well-publicised case of the former President of Serbia, Slobodan Milosevic, in 2006, Radovan Karadzic was held on trial and was sentenced to 40 years in prison in 2016 for crimes, including crimes against humanity and genocide. Ratko Mladić was also tried by the ICTY, charged with crimes in connection with the siege of Sarajevo and the Srebrenica massacre. Mladić was found guilty and sentenced to life imprisonment by The Hague in November 2017.

Alija Izetbegović during his visit to the United States in 1997.

After the death of Alija Izetbegović, The Hague revealed that he was under investigation for war crimes; however, the prosecutor did not find sufficient evidence in Izetbegović’s lifetime to issue an indictment. Other Bosniaks who were convicted of or are under trial for war crimes include Rasim Delić, chief of staff of the Army of Bosnia and Herzegovina, who was sentenced to 3 years’ imprisonment on 15 September 2008 for his failure to prevent the Bosnian mujahideen members of the Bosnian army from committing crimes against captured civilians and enemy combatants (murder, rape, torture). Enver Hadžihasanović, a general of the Army of the Republic of Bosnia and Herzegovina, was sentenced to 3.5 years for authority over acts of murder and wanton destruction in Central Bosnia. Hazim Delić was the Bosniak Deputy Commander of the Čelebići prison camp, which detained Serb civilians. He was sentenced to 18 years by the ICTY Appeals Chamber on 8 April 2003 for murder and torture of the prisoners and for raping two Serbian women. Bosnian commander Sefer Halilović was charged with one count of violation of the laws and customs of war on the basis of superior criminal responsibility of the incidents during Operation Neretva ’93 and found not guilty. In 2006, Naser Orić, commander of the Bosnian government troops near Srebrenica on 8 January 1993, was found on the charges of not preventing the murder of Serbs, but was subsequently acquitted of all charges on appeal.

Dario Kordić, the political leader of Croats in Central Bosnia, was convicted of the crimes against humanity in Central Bosnia i.e. ethnic cleansing and sentenced to 25 years in prison. On 29 May 2013, in a first instance verdict, the ICTY sentenced Prlić to 25 years in prison. The tribunal also convicted five other wartime leaders of the joint trial: defence minister of Herzeg-Bosnia Bruno Stojić (20 years), military officers Slobodan Praljak (20 years) and Milivoj Petković (20 years), military police commander Valentin Ćorić (20 years), and head of prisoner exchanges and detention facilities Berislav Pušić (10 years). The Chamber ruled, by a majority, with the presiding judge Jean-Claude Antonetti dissenting, that they took part in a joint criminal enterprise (JCE) against the non-Croat population of Bosnia and Herzegovina and that the JCE included the Croatian President Franjo Tuđman, Defence Minister Gojko Šušak, and General Janko Bobetko. However, on 19 July 2016, the Appeals Chamber in the case announced that the Trial Chamber made no explicit findings concerning [Tudjman’s, Šušak’s and Bobetko’s] participation in the JCE and did not find them guilty of any crimes.  It was left to the lesser military staff to take responsibility for the Croat war crimes. A final chapter in these cases was reached as I was writing this, on 29 November 2017, when Slobodan Praljak killed himself by taking poison in Court, having had his appeal against his twenty-year sentence rejected. His last words were, I am no war criminal.

Not surprisingly then, the Bosnian Serbs, and to some extent the Bosnian Croats have accused both the UN authorities on the ground, and the ICTY of practising selective justice by actively prosecuting Serbs (and Croats) while ignoring or downplaying Bosniak war crimes. When is a war crime ethnic cleansing? When is it genocide? When is it not a war crime? The Bosnian War posed all three questions and subsequently, at least seemingly, answered them.

Main Sources:

John Simpson (1998), Strange Places, Questionable People. Basingstoke: Macmillan.

Rudolf Joó (1999), Hungary: A Member of NATO. Budapest: Ministry of Foreign Affairs of the Republic of Hungary.

https://en.wikipedia.org/wiki/Bosnian_War

The Dialects of Middle English: Part two; From Mercian to West and East Midland.   Leave a comment

The Anglo-Saxons who invaded and settled the Midlands and Northern England spoke two distinct dialects of OE, Northumbrian (North of the Humber) and Mercian. During the ME period, Mercian or the Midland dialect developed distinctive features in the Danelaw, where it came under the influence of Danish Old Norse speakers. As a result, OE Mercian developed into two ME dialects, East Midland and West Midland. The West Midland dialect can again be divided into two, one to the north of the Trent and the other to its south, but there are sufficient similarities for them to be treated as one dialect.

The north-West Midland Dialect

Sir Gawain and the Green Knight is a romance in alliterative verse which tells a story of the legendary court of King Arthur. The story begins with the New Year celebrations at the court, when a green knight rides in, carrying a battle-axe, and challenges any knight to strike him a blow with the axe, provided that he can give a return blow a year and a day later. Gawain takes up the challenge.

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The only surviving manuscript (transcribed and in print above) was probably written towards the end of the fourteenth century, and the scholars are agreed that the dialect is the north-West Midland of present-day south Lancashire and Cheshire. The manuscript shows how, long before spelling became standardised, a single letter could be related to several different sounds in English. The poem is written in 101 stanzas which have a varying number of unrhymed alliterative lines followed by five short rhymed lines. Like all OE and ME verse, it was written to be read out loud to an audience. Although it was contemporary with Chaucer’s writing, it is more difficult to read for MnE users, partly because some of the vocabulary is from a stock of words reserved for use in poetry, and partly because many words of the West Midland dialect came down into MnE spoken dialects, but not into written Standard English. It contains a large number of ON, Old French and dialect words that have not survived into MnE.

The south-West Midland Dialect 

Piers Plowman is one of the most famous poems in ME. It must have been a very popular work in its own day, because over fifty manuscripts have survived. The poem is an allegory of the Christian life, and of the corruption of the contemporary Church and society, written in the form of a series of dreams or ‘visions’:

Ac on a May mornyng on Maluerne hulles (= hills)

Me biful for to slepe

And merueylousliche me mette (= dreamed),

as y may telle.

(Prologue, lines 6-7, 9)

Piers is a humble poor labourer who stands for the ideal of honest work and obedience to the Church. The poem’s author, William Langland, is unknown other than for this one work, in which he characterised himself as ‘Will’ or ‘Long Will’, living in London, at Cornhill, with Kit his wife and a daughter named Calote. Apart from what he tells us, there is no evidence about him. There are three versions of the poem extant today (A, B and C texts), which show that Langland continually revised and extended the poem from the 1360s to the 1380s, when the C-text was probably completed. It is a fine example of alliterative verse in English. The dialect is south-West Midland, but rather mixed, and there are many variant spellings in the fifty manuscripts. The later, printed text of Langland’s poem is ‘edited’, based on one of the C-text manuscripts, but using other manuscripts or making changes where these do not make good sense. Abbreviations are also filled out and modern punctuation added. In addition, the manuscripts used by the editor are copies, not the original. Consequently, any observations made about either Langland’s ‘idiolect’, or the south-West Midland dialect in general would need to be verified from other sources.

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There are relatively few words of French origin in Langland’s verse (extracts above and below), and even fewer from ON. The South, West and West Midlands of England had not been settled by Danes or Norwegians, so the scarcity of ON words is to be expected. The proportion of French words in one short text cannot be used to come to any significant conclusions, but it does perhaps demonstrate that the solid core of OE vocabulary continued into the ME of these regions of England, becoming the basis of their modern colloquial language.

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East Midland and London Dialects:

Of the ME manuscripts which have come down to us, a large proportion are in the form of sermons or homilies which set out the ideals of the Church and the Christian life. A typical example is in The Parson’s Tale from Chaucer’s Canterbury Tales, in which the primary and most prominent theme is sin and repentance for sin, or penitence:

Seint Ambrose seith that penitence is the plenynge of man for the gilt that he hath doon and namoore to doon any thyng for which hym oghte to pleyne.

The secondary theme is the ‘Seven Deadly Sins’, those sins which were thought to be the most offensive and serious. These were pride, envy, wrath (= anger), sloth, covetousness, gluttony and lust:

Now it is behouely thing to telle whiche ben dedly synnes, that is to seyn chieftaynes of synnes… Now ben they clepid chieftaynes for as much as they ben chief and sprynge of alle othere synnes… This synne of ire, after the descryuyng of seint Augustyn, is wikked wil to be auenged by word or by ded.

One of the reasons for learning about the early development of the English language is to understand the relationships between the dialects and Standard English in the present-day language. In the conglomeration of different dialects that we call ‘Middle English’, there is no single recognised standard form. By studying the political, social, economic and cultural history of England in relation to the language, it is possible to determine that the conditions for a standard language to emerge were beginning to take shape by the second half of the fifteenth century. From the beginning of the sixteenth century, scholars and writers began to discuss the need for a standard in spelling, pronunciation and grammar, which naturally raised the question as to which dialect or variety of the language should be used to create that standard. A standard language, in modern sociological terms, is…

…that speech variety of a language which is legitimised as the obligatory norm for social intercourse on the strength of the interests of dominant forces in that society (Norbert Dittmar, 1976: Sociolinguistics).

By this definition, the choice is made by people imitating those with prestige or power in their society, while those in power tend to prescribe their variety of the language as the ‘correct’ one to use. A standard language is not, of itself, superior as a language for communication over other dialects, but in its adoption and development it is the language of those with social and political influence, and therefore intrinsic superiority is often claimed for it. For example, in 1589, the poet George Puttenham published a book called, The Arte of English Poesie. In it, he gave advice to poets on their choice of language:

It must be that of educated, not common people, neither shall he follow the speech of a craftes man, or other of the inferiour sort, though he be inhabitant or bred in the best towne and ciie in this Realme. But he shall follow generally the better brought up sought,… ciuill and graciously behauoured and bred.

The recommended dialect was therefore Southern, forming the usuall speach of the Court, that of London and the shires lying about London within sixty miles… This defines the literary language already in use in the sixteenth century, and clearly describes it as the prestigious language of the educated classes of London and the South-East. Being the centre of government, trade and commerce, its dialect was that of the ‘dominant forces’ in society, so that it was set to become the dominant form of the language.

The London dialect in the late fourteenth century derived from a mixture of ME dialects, but was strongly influenced by the East Midland dialect, partly because the city was then built wholly on the North side of the Thames, with suburbs running out into Essex and Middlesex, rather than into Kent and Surrey, and partly because there was a significant migration into London from the East Midlands and East Anglia in late thirteenth and early fourteenth centuries. There were also immigrants from south of the Thames, especially from Kent, which stretched from Dover to Greenwich at that time. However, although there are traces of the Kentish and Southern dialects in the London dialect, present-day Standard English derives its origins from the East Midland dialect of Middle English, which is why the English of Chaucer from the late fourteenth century is not so very different from the late sixteenth century language of Shakespeare. Both, of course, had Midland origins themselves. The extract below is from ‘The Friar’s Tale’ by Chaucer:

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Geoffrey Chaucer was born in the 1340s and died in 1400: He was acknowledged in his own day as the greatest contemporary writer, not only in poetry, but also in the arts of rhetoric and philosophy. He wrote in the London dialect of ME of his time; that is, the literary form of the speech of the educated classes. The dialect of the mass of ordinary people living in London must have been very different, both in form and pronunciation, as it is today. The Canterbury Tales is Chaucer’s best-known work, but some of the tales are much more widely read than others. Most of them are in verse, and it is unlikely that the two tales in prose will ever be popular, since their content and style are less accessible to the modern reader. However, they do provide evidence of the development of the language. However, changes and variations in the pronunciation of a language are much more difficult to study than changes in vocabulary or spelling. One useful source of evidence, however, is in rhyming verse. If two words rhyme, we presume that they contain the same sounds. We can then look up the derivation of the words and compare the spellings and possible pronunciations. The principle changes from OE to ME are in the loss of inflections, but there are many changes from ME to MnE in vowels, and some in consonants. There are also some interesting changes in the stress patterns of some words from ME to MnE, so that identical words no longer rhyme in present-day English.

From the fourteenth century onwards, we begin to find many more examples of everyday language surviving in letters and public documents than we do for earlier English. Literary language draws on the ordinary language of its time, but we cannot be sure that it tells us how people actually spoke. In Chaucer’s day London was, from time to time, the scene of violence and demonstration in the streets. Thomas Usk was involved with what turned out to be the losing side in the political factions of his day, and describes a series of incidents in the 1380s. He was unsuccessful in his appeal for clemency in 1384 (below), and was executed sometime after. His appeal is an example of the London English of a fairly well-educated man, and provide further evidence of its proximity to the East Midland dialect of ME.   

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The Development of Middle English   Leave a comment

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Above: The Anglo-Saxon Chronicle (Peterborough) for 1137, written c. 1154.

The Transition from Old English to Middle English:

Before the first printing press was set up by William Caxton in 1476, many copies of books were lost. The more popular books, re-written many times, like Chaucer’s Canterbury Tales, have survived, although Chaucer’s original manuscripts have been lost. Other works are known through a single surviving copy.

The writings of most early modern authors, from Shakespeare onwards, were prepared for printing in modern editions by editors who almost always converted the original spelling and punctuation into modern standard forms. For example, an early edition of Henry IV Part I printed in 1598 contains the following words spoken by Falstaff:

If I be not ashamed of my soldiours, I am a souct gurnet, I have misused the kinges presse damnablie. No eye hath scene such skarcrowes. Ile not march through Coventry with them, that’s flat.

It contains several unfamiliar features of spelling and punctuation, some of which, like souct gurnet, obscure meaning for the modern reader. It probably means ‘soused’ which has two meanings in modern English, both ‘soaked’ and ‘preserved’ in salted water or ‘pickled’ in vinegar, as in ‘soused herrings’. When we work out that gurnet may mean ‘gherkin’, we begin to make some sense of the phrase. The policy of modernising the spelling and punctuation of old texts which began with the eighteenth century dictionaries has obscured the regional spellings which still existed from the fifteenth to the seventeenth century and the gradual development of a recognisably standard form of spelling in English. Shakespeare, for example, was from Stratford, literally at the crossroads of these dialects, which also explains, in part, his lexical variety. However, few of his plays were printed and published during his lifetime, since they were first written to be performed rather than read. So while the original spellings of Chaucer’s ME manuscripts of 1390s survive into printed text, those of Shakespeare’s manuscripts in the Early Modern English of the 1590s do not. All printed versions of old texts compromise in reproducing the originals, but original handwritten scripts and facsimiles are often difficult to decipher.

The most important change in manuscripts from OE to ME, for example in The Peterborough Chronicle, is found in the absence of many of the inflections of OE, mainly by their reduction in sound. This led to a greater reliance on word order and the more frequent use of prepositions to show the meanings that might formerly have been conveyed by suffixes. The word-for-word translation of the entry for 1137, written in 1154, reveals this transitional phase:

I ne can ne I ne can tell all the

horrors ne all the pains that they caused wretched-men in this land… that lasted the nineteen winters while Stephen was king… ever it were worse and worse…

…then was the corn dear… flesh and cheese and butter… for none ne was in the land…

Wretched-men died of hunger…

…where so one tilled… the earth ne born no corn… for the land was all ruined… with such deeds… they said openly that christ slept and his saints…

Such and more than we can say… we suffered nineteen winters for our sins.

Another noticeable change was the inclusion of a small number of words, significant in their frequency, which were adopted from ‘Anglo-Norman’, the form of Old Northern French spoken by the Normans in England. Most typical are words like castel and prison, but other words which seem to have been adopted into English by the late twelfth century include:

Abbat, capelain, cancelere, cardinal, clerc, cuntesse, curt, duc, iustice, legat, market, prior, rent, serfise, tresor.

(abbot, chaplain, chancellor,… clerk, countess, court, duke, justice, legate,… service, treasure.)

Perhaps unsurprisingly, most of these words were either part of the lexis of administration and law, conducted mainly in Norman French, or that of the Church, conducted in a mixture of Latin and French. Another important source for the shift in the language after 1150 is the book called Ormulum, written by an Anglo-Danish monk named Orm. At the beginning of his book, he explains why he wrote it:

This book is called Ormulum… Because Orm it wrought… (= made)

I have turned into English… (The) gospel’s holy lore… After that little wit that me… My Lord has lent…

(Word-for-word translation)

Orm goes on to tell future readers, and to warn future scribes, that he had attempted to write correctly every letter and word in English. Not surprisingly therefore, his spelling is consistent and represents a conscious attempt to reform the system of recording sounds, relating each sound to a symbol. For example, he introduced three symbols for ‘g’ to differentiate the three sounds that it had come to represent, and substitutes ‘wh’ for ‘hw’ in OE, providing forerunners of ‘who’, ‘whose’, ‘what’, ‘where’, ‘why’ and ‘when’ in Modern English, and ‘sh’ for ‘sc’ in OE, providing ‘shall’ for ‘sceal’ and ‘Englissh’ for ‘Englisc’. In word-for-word translation, here is an extract from Orm’s rendering of Luke’s nativity verses concerning the appearance of the angel to the shepherds:

An angel came from heaven’s land… in a man’s form…

To shepherds there where they that night… watched their folds.

The angel came and stood them by… with heaven’s light and brightness…

And immediately as they saw him… they became very afraid.

And God’s angel them began… to comfort and to encourage…

And said to them thus on God’s behalf… with very mild speech…

Ne be ye not afraid of me… but be ye very blithe …

For to-you is born now today… saviour of our sins…

A child that is Jesus Christ… that know ye for truth …

Ye shall find a child… in swaddling-clothes wound…

And it is in a crib laid… and there ye it may find.

 

And soon at once they went forth… to Bethlehem’s city…

And found Saint Mary there… and Joseph her husband…

And also they found there the child… where it was laid in crib …

And soon at once they made-known forth… among Jewish nation…

All that they had heard of Christ… and saw well with eyes.

 

And our lady Mary took… all that she saw and heard …

And laid it all together always… in very thoughtful heart…

All that she saw and heard of Christ… whose mother she was become.

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Above:  The original text of  The Shepherds at the Manger, Ormulum, late twelfth century

Orm’s twenty thousand or so lines of verse are important evidence for some of the changes in the language that had taken effect by the end of the twelfth century in his part of the country. He lived in northern Lincolnshire, now South Humberside, so he wrote in the East Mercian dialect, like the authors of the Peterborough Chronicle continuations. His main objective was to teach the Christian faith in English, and the verses were to be read aloud. His system of spelling was therefore designed to help the reader to pronounce the texts properly. What is especially noticeable is the number of letters he wrote as double consonants. His lines, however, are not great literature, since according to his purpose, they are absolutely regular in metre and therefore monotonous. He is therefore often overlooked even in the limited canon of ME literature, though his writing is very valuable to students of the language.

All present-day dialects of English, including the regional accents in which Standard English may be spoken, can be traced back to the dialects of the ME period (c. 1150-1450) in their pronunciation, vocabulary and grammar. There was no standard form of the language then, and the grammar, vocabulary and pronunciation varied from one part of the country to another, even within distances of twenty miles. Differences in spelling, punctuation, vocabulary and grammar in manuscripts are first-hand evidence of varied usages and forms of pronunciation, and of the changes which took effect over the period. When this evidence is examined systematically, knowledge of the probable dialectal region in which a text was written can be deduced.

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Geoffrey Chaucer, writing in the 1390s in the southern Mercian, or London dialect, used the new form of subject pronoun, which by his time had been ‘borrowed’ by the Northern dialect of ME from ON and had spread southwards, but did not become completely assimilated into the Southern dialect until the beginning of the fifteenth century:

And thus they being accorded and ysworn

However, he used the older forms for the object and possessive, as in:

And many a lovely look on hem he caste

Men sholde wedden after hir estaat

The vocabulary of the northern text, Cursor Mundi contains a number of words derived from OE. It was written in the North of England in the last quarter of the thirteenth century. It consists of thirty thousand lines of verse, retelling Christian legends and Bible stories. The following couplet is one indicator of its Northern origins. In the ME original, wrong (in the southern Mercian dialect used later by Chaucer), is ‘wrang’, loth is ‘lath’ and ‘angry’ is ‘wrath’, all three retaining the long /a:/ vowel:

Wrong-doing is loth to hear of justice

And pride is angry with humility

An example of the East Midlands dialect in ME from the thirteenth century worth examining is the only surviving manuscript of the medieval Bestiary, which was based on the belief the animal and plant world was symbolic of religious truths – the creatures of this sensible world signify the invisible things of God. Later scientific knowledge revealed that some of these things were not true of the real animals described, while other animals, like the unicorn, phoenix and basilisk are purely imaginary, the stuff of myths, legends and Harry Potter books! Here is the description of the eagle’s flight in modern word-for-word translation:

Show I wish the eagle’s nature…

How he renews his youth

How he comes out of old age

When his limbs are weak

When his beak is completely twisted

When his flight is all weak

And his eyes dim…

 

A spring he seeks that flows always

Both by night and by day

Thereover he flies and up he goes

Till that he the heaven sees

Through clouds six and seven

Till he comes to heaven.

As directly as he can

He hovers in the sun.

 

The sun scorches all his wings

And also it makes his eyes bright.

His feathers fall because of the heat

And he down then to the water …

Falls in the well bottom

Where he becomes hale and sound

And comes out all new …

The variety of ME can be seen in that there were many possible spellings for the same word, according to the period and the dialectal area in which a particular manuscript was copied. For example, the Oxford English Dictionary has the following twenty-seven spellings for ‘shield’ from Old English to Modern English:

scild, scyld, sceld, seld, sseld, sheld, cheld, scheld, sceild, scheeld, cheeld, schuld, scelde, schulde, schylde, shilde, schelde, sheeld, schield, childe, scheild, shild, shylde, sheelde, schielde, sheild, shield.

 

    

The Legacy of Tudor and Jacobean England: Part Two: Poets, Ports and Puritans.   Leave a comment

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Above: pages from Spot the Style: A Mini Guide to architecture in Britain, by David Pearce. London: P Murray.

Below: Seckford Street in Woodbridge, Suffolk, named after the Tudor lawyer, parliamentarian and benefactor. In 1587 he decided to donate a large measure of his wealth to endowing ‘certain almshouses’ in the town. He died the same year, and his tomb can be seen in St.Mary’s Parish Church.

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Elizabethan and Jacobean England: The Languages of Anglicanism and Puritanism; East Anglia and New England

017As Anglicanism became established, parish churches continued to hear the celebration of the eucharist (holy communion) in the form set out in Cranmer’s Book of Common Prayer and readings from the translations of the Bible later consolidated in the Authorised Version of 1612. The repetition of prayers and readings, noble in expression, brought linguistic unity to England. The adoption by the Scottish Kirk of English translations of the Bible may have thwarted the separate development of Lallans (lowland Scots) and a different cultural tradition, which made the transition to the unity of the kingdoms much easier. Those devising the new services had a long tradition of devotional literature to draw on. Tyndale and Cranmer had a language ready for expression and translation of the complex Judaeo-Christian tradition  in new forms. This was due to the creation of English as a language of intellect and the higher emotions by authors of vernacular works by poets and writers who drew their themes and inspirations from shrines, pilgrimages, visions and the telling of legends of saints and Arthurian heroes.

Some of those writers were women, such as the turbulent visionary Margery Kempe, who wrote the first autobiography in English, and the gentle, reclusive Julian of Norwich. The poets and writers included, most notably, Geoffrey Chaucer, who set his greatest poem in the framework of a pilgrimage to Canterbury. William Langland’s Piers Ploughman arose from a vision on the Malvern Hills. Thomas Malory gave new life to the common British tradition in his Morte D’Arthur. The holy place that most fully commemorates the English literary tradition is Poets’ Corner in Westminster Abbey, where the names of those buried among kings and knights make it a resting place of genius unrivalled in Europe. The only name missing is that of England’s national bard, William Shakespeare, but it is perhaps appropriate that he lies by the altar of his parish church, Holy Trinity in Stratford-upon-Avon, where he was also baptised and grew up listening to the language of Cranmer’s English Bible and Prayer Book.

 

003Looking back on the achievements of Elizabeth’s reign, historians have referred to it as an age, one in which England survived national and international crises to be recognised as a centre of artistic splendour. During her reign and that of James I, a total period of seventy years, or one full lifespan, the English language achieved a richness and vitality of expression that even contemporaries marvelled at. However, contemporaries at the beginning of this period had recognised that their native tongue was barely ready, after centuries of Latin and French dominance, for serious literary and scholarly purposes. England, not even yet united with the Tudor homeland of Wales, was a small nation, just beginning to flex its international muscles. Its statesmen tended to indulge in hyperbole, like the poet, courtier and soldier, Sir Philip Sidney, who claimed that English hath it equally with any other tongue in the world. It was the confluence of three historical developments, at least two of which were common to much of Europe, and occurred earlier in many countries, the Renaissance and the Reformation, which really propelled England forward during these years. The third, most dynamic factor, was its emergence as the leading maritime power.

 

The Renaissance had different effects in each European country. In England it had coincided with a communications revolution following Caxton’s setting up of his printing press at Westminster. This revolution has only recently been surpassed by the present age of computer and internet technology. The printing press transformed society. Before 1500 there were only about thirty-five thousand printed books in Europe as a whole, mostly in Latin. Between 1500 and 1640, some twenty thousand items were printed in English alone, ranging from pamphlets and broadsheets to folios and Bibles. The result was to accelerate the education of the middling sort and even some of the lower orders of society, so that by 1600, it has been estimated, as much as half the population had some kind of minimal literacy, and a much higher proportion in the cities and towns. In a growing free market in the printed word, the demand for books in English outstripped the demand for the old classical media of the universities, and booksellers and printers were keen to meet this new market. Lexicographers were keen to introduce new words, like maturity, from Latin, as part of the necessary augmentation of our language.

001English could not escape the influence of the classical languages in the age of the Renaissance, as the revival of learning produced a new group of scholar-writers from Thomas More to Francis Bacon who devoted themselves to the cultivation of style in Latin. Although they wrote their scholarly works in Latin, when they wrote their letters in English, they embellished their prose with Latinate words. They ransacked the classical past for words like agile, capsule, absurdity, contradictory, exaggerate, indifference (Latin) and monopoly, paradox, catastrophe, lexicon, thermometer (Greek). The scientific revolution of the time also prompted new borrowings, such as atmosphere, pneumonia, skeleton. An encyclopedia would now be required to explain the idea of gravity. Vesalius’ transformation of anatomy meant that English would need descriptions like excrement and strenuous. In physics, the work of scientists like William Gilbert were introducing words such as external and chronology. There were also further borrowings from French, like bigot and detail. Besides some specific architectural words from Italian, and some bellicose Spanish words, there were also important nautical words from the Low Countries like smuggler and reef. Sailors also brought Low Dutch into English at this time, words which are sometimes falsely attributed to the Anglo-Saxons, like fokkinge, kunte and bugger.  These words are not what we would normally associate with the Renaissance, but they form part of the same desire to make English a communicative, everyday language with a broad vocabulary. Altogether, the Renaissance added as many as twelve thousand words to the English lexicon.

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These innovations and inventions were typical of the kind of adventurousness we associate with the Elizabethans, especially in their brave explorations of the New World. Francis Drake traveled well beyond the bounds of Christendom, circumnavigating the globe, plundering Spanish ships in the Caribbean and exploring the Americas. It was the guidance and inspiration of Drake’s fellow Devonian, Sir Walter Ralegh (pronounced Rawley), which led to the first English-speaking communities in North America. A lesser-known adventurer was Thomas Cavendish of Trimley St Martin in Suffolk. He was one of the many sea dogs who served Queen Bess and his own pocket by harassing Spanish shipping and settlements in the Americas. In 1586 he decided to emulate Drake’s great exploit of sailing around the globe. Setting out with three ships, he completed the incredible journey in a little over two years. In 1591 he set out to repeat the venture in order to open up commercial relations with the Orient, but was worn down by storms and disease, dying off the coast of Brazil, where he was buried at sea.

 

The story of what was to become the first North American settlement starts in the late 1570s when Sir Humphrey Gilbert, under charter from Elizabeth, claimed Newfoundland for England. (One of his fellow explorers was a Hungarian, about whom I have written elsewhere.) Heading South, Gilbert was then drowned in a storm with the famous last words, We are as neer to heaven by sea as by land. Sir Walter Ralegh then took up the cause of founding a new colony, temporarily establishing the Cittie of Ralegh in Virginea, on today’s coast of North Carolina. The story of The Lost Colony, as it became known, exemplifies the adventurous mariners of the Elizabethan era, but also shows how hazardous and difficult the settlement of the New World was. Ralegh, now out of favour with the Crown, continued to express his undying faith in an English empire overseas. With hindsight, the colonisation of the new huge land-mass of North America by English-speaking settlers seems inevitable and Ralegh’s boast to Sir Robert Cecil in 1602, that he would yet live to see it an English Nation might not seem so idle, had he been allowed to live on. However, at the time neither Ralegh nor the prospective settlers could envisage what they were taking on, let alone confront the harsh realities of the new frontier on the other side of the ocean. In the meantime, raiding and trading was continuing to prove far more lucrative. 

In contrast to the internationalism of scholarship and commerce,  Tudor politics – the Reformation and its creation of a distinctly English Church, emphasised the age-old desire of the English, and to a lesser extent the Welsh and the Scots, to establish their independence from French and other continental influences. The breach with Rome, followed by the almost continual wars with France and Spain, the superpowers of the age, culminating in the defeat of the Armada, with the small island nation beating off the huge invasion fleet of a transatlantic Empire, was matched by the declaration to Parliament of an independent-minded Queen:

 I thank God I am endowed with such qualities that if I were turned out of the realm in my petticoat, I were able to live in any place in Christendom. 

002In reality, the threat of 1588 failed to strike much of a patriotic fire in the coastal towns of Suffolk. The decayed coastal defenses had to be rapidly repaired and when the eastern ports were required to provide a quota of ships for the royal fleet they all pleaded poverty. The Spanish wars had already caused them severe loss of trade, they argued, and they could only afford a fraction of the ships needed. When the time came for the county levies to assemble before their Queen at Tilbury, the men of Suffolk had to be cajoled once more, for they were reluctant to leave their farms at harvest time and even more reluctant to leave their county. In the event, they were not really needed, as Drake’s fireships scattered the heavy Spanish galleons, laden down with heavy cannon and balls which disintegrated on impact, and God’s wind did the rest.

The long war with Spain disrupted the cloth trade with the Spanish Netherlands, an important cause of its decline, or rather of transition, with old draperies giving way to new ones. The old system had been badly hit not just by wars and market changes, but by the introduction of new techniques and the growth of monopolies. The planting of European colonies in Africa and the Americas provided new and often captive markets for the goods of the Old World, but the requirements of these new consumers were not the same as those of England’s old trading partners. The inhabitants of tropical and sub-tropical lands did not want to drape themselves in heavy Suffolk broadcloth. The county’s clothiers could probably have risen to this challenge as they had to previous market changes, but powerful mercantile groups saw regional specialisation as the solution to the problems.

Fulling could be carried out more efficiently and cheaply in counties like Yorkshire with its abundant supply of fast-flowing tributaries running off the Pennine moors into its great, navigable rivers, flowing into the North Sea. Within a few years, Suffolk’s small-scale yet integral fulling industry dwindled and many craftsmen had to take to the Great North Road to find work.

DSC09762Growing control over the East Anglian industry was being exercised by London merchants, most of whom belonged to trading companies which had official or unofficial monopolies in large trading areas overseas. These merchants could therefore combine to outbid the local clothiers for yarn and to pay more for unfinished cloth than the exporters of Ipswich and Colchester. Suffolk clothiers who tried to break these monopolies were frequently prosecuted through a growing volume of legislation. The erosion of free trade by sharp mercantile practices led to prohibitions and restraints of trade which, in 1588, left the merchants of Ipswich unable to transport Suffolk cloths even to the continent, and especially to Spain. By the second decade of the seventeenth century, this stranglehold on trade had left the cloth industry in Suffolk extremely exposed to the sharp practices of some unscrupulous London merchants. In 1619, one Gerrard Reade refused settle payment with eighty Suffolk clothiers for the cloths he had already sold for twenty thousand pounds. The Suffolk magistrates complained that the work of at least five thousand weavers was at stake. The clothiers did not have the funds to pay them, having not been paid themselves for the cloth, and were they to be thrown on the parish for relief, there would not be enough funds to relieve them.

DSC09679The Elizabethan Poor Law, which reached its final form in 1601, made the parishes responsible for all their inhabitants unable to care for themselves. Throughout the country the number of those in need of relief rose and the poor rate with it. The magistrates heard frequent pleas for leniency from overseers and churchwardens who simply could not collect the necessary money. Three years later the same justices reported to the Privy Council that bankruptcies were continuing among the Suffolk clothiers, unable to sell the 4,453 broadcloths they had left on their hands, distributed across twenty different towns, worth more than thirty-nine thousand pounds. Poor houses and alms houses were built in many places, including inside the castle walls in Framlingham (pictured left)

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The clothiers reacted to these pressures by banding together themselves into local organisations capable of resisting them. A company of cloth-workers was formed at Ipswich in 1590, with the avowed intention that the said mysteries and sciences may be better ordered, the town better maintained, and the country near about it more preferred… A similar trade organisation was formed at Bury in 1607. However, they failed in protecting local trade from the tycoons in London. What they did achieve was to help the clothiers to restrict the wages and impose strict conditions upon the craftsmen who worked for them and who were already experiencing severe hardship. They also tried to restrict to check the import of new, lightweight cloths from the Low Countries, but the Flemish weavers were producing a fabric which, while warm, was easier to work and lighter to wear, and whose popularity was therefore irresistible. Many Suffolk craftsmen, especially the persecuted puritans among them, decided to practice both their trade and their religion in the Netherlands, before some later emigrated with the Pilgrim Fathers to New England. At the same time, some cloth-makers had been copying the skills of earlier Flemish immigrants, turning their attention to spinning yarn and weaving new draperies. These new cloths included fustian, bay, say and stuff. The Suffolk centre for these was Sudbury, but the kembing (spinning) of yarn was more widespread. At first the spinners were independent and made their own arrangements for selling the yarn in London or Norwich, but before long merecantile capitalists took over the organisation of the industry.

DSC09865In Tudor times, fishing, shipbuilding and coastal trade continued to be thriving activities along the coasts and estuaries. Two hundred or more ships out of ports of Lowestoft, Southwold, Walberswick, Dunwich, Aldeborough and Orford plied the North Sea herring grounds and Icelandic cod fields throughout most of the sixteenth century. In 1572 these ports, together with Ipswich and Woodbridge owned 146 coastal trade vessels, carrying cloth, oil, flax, hemp and wine across the Narrow Seas and plied along the coast with timber, fuller’s earth, hides and Newcastle coal. The growth of maritime enterprise in these times brought prosperity to the shipyards of Ipswich and Woodbridge. Ipswich was the principal supplier of large merchant ships to London, and thousands of Suffolk oaks went into a succession of fine vessels.

Woodbridge was always a close rival to its neighbouring port but Ipswich added to its prosperity by producing the cordage and sail canvas. By the turn of the century business was booming and a succession of fine ships were laid down, including the 320-ton Matthew in 1598.

However, coastal erosion posed a continual threat to the east coast ports, in particular, Dunwich. In 1573, The Queen’s majesty’s town was by the rages and surges of the sea, daily washed and devoured. The haven was so badly silted that no ships or boats could get either in or out, to the utter decay of the said town. Year after year more houses, churches and sometimes whole streets simply vanished. The inhabitants lacked the technical skill and resources necessary to construct sea defenses and, despite desperate pleas for help, there was none forthcoming from the government. Southwold was also fast silting up by 1620 and fishermen could no longer rely on access to the harbour at Walberswick. These ports were also plagued by piracy, which had become particularly virulent in the North Sea from the late sixteenth century. Operating out of Dunkirk, Ostend, Sluys and Nieuport, the privateers caused havoc to coastal and international shipping. In 1596 a small fleet of Dunkirkers blockaded Harwich and in 1602 east coast merchants were forced to adopt a convoy system. In 1619 a national subscription was raised to relieve the people of Dunwich, Southwold and Walberswick whose misfortunes were, in part, blamed on pirates. In 1626 a Dunkirk privateer sailed into Sole Bay at Southwold with guns blazing. While the townsfolk fled from the harbour the pirates cut out a merchant ship and made off with her. Between 1625 and 1627 no less than thirteen Aldeburgh ships of a total value of 6,800 pounds were lost to pirates.

DSC09763Despite these problems, many Suffolkers were as proud of their mother-tongue, in all its vernacular plainness, as they were of defying the pope and denying the might of Spain access to their island’s shores.  Some writers such as Ben Johnson and even Shakespeare himself wanted to defend the language against the incursions of Latinate terms, calling them inkhorn terms and showing a preference for plainnesse. When Berowne finally declares his love for Rosaline in Love’s Labour’s Lost, he announces that he will shun taffeta phrases, silken terms precise, and instead express his wooing mind … in russet yeas and honest kersey noes.

The combination of these twin traditions, homespun and continental, led to the emergence of a language, to quote Logan Pearsall Smith of unsurpassed richness and beauty, which, however, defies all the rules. Almost any word could be used in any pat of speech, adverbs could be used for verbs, nouns for adjectives, and nouns and adjectives could take the place of verbs and adverbs. In Elizabethan English, you could happy your friend, malice or foot your enemy, or fall an axe on his neck. Shakespeare himself wrote of how he could out-Herod Herod, ask that ye uncle me no uncle and describe how she might tongue me.

When Shakespeare moved to London, he would have encountered the speech of the court, which was sufficently different from the standard speech of a market town like Stratford for a sharp-eared contemporary to note what he called a true kynde of pronunciation (what, today, we would call received pronunciation). We find some clues as to how this might have sounded in Shakespeare’s own plays, where he puns with minimal pairs like raising and reason, which would then have sounded much more like its French original, raison. Similarly, in All’s Well that Ends Well, a lot of the humour is conveyed in language rather than action, based on exchanges of puns as with the words grace and grass, much more similar among the courtiers then than they are now. Shakespeare would also rhyme tea with tay, and sea with say. Elizabethan English would have sounded much more like the English of Banburyshire, Warwickshire and Worcestershire to twentieth-century ears than that of East Anglia, London and the South-East.

008However, it was the English of London and East Anglia which was first to take hold in Massachussets, the language of the rigorous Puritan mind. The text owed much to earlier translations, especially that of Tyndale, but also to the scholarship of John Bois in ensuring the faithfulness of the overall text to the original Hebrew and Greek. He was born in 1560 and grew up East Anglia, reading the Hebrew Bible at the age of six, and becoming a classics scholar at St John’s College at fourteen. He passed through the examinations at record speed, and soon became a Fellow of the College. When this expired he was given a rectorship at Boxworth, an isolated hamlet a few miles north of Cambridge, on condition that he married the deceased rector’s daughter. This he did, moving into the Fens, but still rising at four o’clock to ride into Cambridge to teach, reading a book on horseback. Bois continued  to live quietly in Boxworth, a man with a brilliant scholarly reputation. At the Hampton Court Conference in 1604, called by James I to discuss matters of religion, Dr John Reynolds of Oxford proposed a definitive translation of the Bible to ameliorate the developing friction between Anglicans and Puritans. The rex pacificus gladly assented to the idea of one uniforme translation, though he doubted whether he would see a Bible well translated in English.

By June 1604 it was settled that there would be six groups of translators, two in Westminster, two in Oxford and two in Cambridge, each made up of eight scholars. John Bois was recruited for one of the Cambridge committees, and he was put in charge of translating the Apocrypha from the Greek, but his level of scholarship soon made him indispensable to other committees. The six committees were instructed to base their Version upon the previous English versions, translating afresh, but also comparing their work with that of the previous translators, from Tyndale to Parker. At the end of six years, the six committees delivered their texts to Westminster for a final review by two scholars from each centre. John Bois went from Cambridge, together with his old tutor, Dr Anthony Downes. For the next nine months in 1610, the six scholars worked together on the final draft of the AV, refining and revising the texts. Their brief was to re-work the text not just in order to make it read well, but also sound better when read out loud. In their Preface to the finished text, the translators commented interestingly on this process, addressing their remarks to The Reader.

During these nine months, Bois kept a diary containing notes on the revisions which still survive, and through which we can see how the six translators honed the text to near perfection. In the First Epistle of Peter, chapter two, verse three, the key word is pleasant. Bois had several choices from previos versions; pleasaunt  (Tyndale), gracious (Great Bible), bountifull (Geneva), gracious (Bishop’s), sweete (Rheims), …if so be ye have tasted that the Lord is gracious… (KJV), …how gracious the Lord is… (Bois’ revision). Not only does he make the right choice with the word gracious (pleasant would sound like nice in today’s English, and have roughly the same far too general and everyday meaning), but by inserting the adjective before the proper noun, Lord, he also makes the sentence sing (compare it with the great hymn, How great Thou art.) If we also compare the King James’ Version with Henry VIII’s Great Bible in the translation from the Hebrew, we can also detect the work of a brilliant linguistic and literary scholar. In chapter twelve of Ecclesiastes, the preacher says:

Or ever the silver lace be taken away, or the gold band be broke, or the pot broke at the well and the wheel upon the cistern, then shall the dust be turned again unto earth from whence it came, and the spirit shall return to God which gave it. All is but vanity saith the preacher, all is but plain vanity. (Great Bible).

Or ever the silver cord be loosed, or the pitcher be broken at the fountain, or the wheel broken at the cistern: Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it. Vanity of vanities, saith the preacher; all is vanity. (KJV).

005The King James Version at once reads more clearly and sounds more poetic. It is an irony of the process by which the final text was created that only the king himself is credited with its creation. The version he only had to authorise came from the hard work of a scholarly committee, rather than a single writer. Compared with Tyndale and Cranmer, Bois is now almost forgotten. He returned to the Fens, where in 1628 the Bishop of Ely offered him a canonry at the cathedral, in which position he remained for the rest of his life, being buried in the cathedral in 1643.

The King James Bible was published in the same year as Shakespeare produced his last play, The Tempest, in 1611. Both the play and the Bible are masterpieces, but there is one crucial difference between them. While the playwright used more words than ever, inventing new ones as he wrote, the King James Version employed a mere eight thousand words, God’s English for Everyman. The people for whom the new, simplified yet poetic text became a weapon saw themselves as God’s Englishmen and Englishwomen. They became known to others as Puritans. Their heartland was East Anglia, birthplace of John Bunyan and Oliver Cromwell. Besides these very English revolutionaries, about two-thirds of the early settlers of Massachusetts Bay came from the eastern counties, from Lincolnshire in the north to Essex in the south, from Suffolk and Norfolk in the east to Bedfordshire, Cambridgeshire and Huntingdonshire in the west.

007Throughout the seventeenth century, the villages and towns of these counties supplied the New World with a ready and steady stream of immigrants, country people with country skills who were already well adapted for the hard life of the pioneer. The speech-features of East Anglia that were transplanted to the place the Pilgrim Fathers named New England are still to be heard in the rural parts of Norfolk and Suffolk. People there still say noo instead of new and don’t sound the r in words like bar, storm and yard, very different from the burr of western English counties from rural Oxfordshire and Worcestershire down to Dorset and Devon.

009Many, perhaps most, were Puritan dissenters, or separatists, who would not conform with the liturgy and practices of the Church of England, and their story became the story of American English. Their motives were a tangle of idealistic, colonising, self-interested and religious ambitions. The Pilgrim Fathers went to escape, in the words of Andrew Marvell, the Prelate’s Rage. They were also escaping from a monarch of Great Britain who hated both Scottish Presbyterians and English Independents among his subjects, vowing to harry them out of the land. Their impulse to migrate was both profoundly conservative and revolutionary in religious terms. They hoped to find an austere wilderness where they could establish an authentically English Christian community. They were not abandoning their East Anglian identity, but rather purifying and transplanting it. They did not see themselves as creating a new country, America, but recreating the old country, free from what they felt were the papist poisons prevalent in the national church. When the Mayflower set sail from Plymouth on 16 September 1620, the largest group on board came from East Anglia, but they represented thirty different communities from all over England. These can still be seen in the place-names of New England… Boston, Bedford, Braintree, Cambridge, Lincoln and Yarmouth. By the middle of the seventeenth century, there were some already a quarter of a million colonists on the North-Eastern seaboard of North America, mainly from London and the eastern counties.      

Today, it is claimed that over 360 million people speak English as their mother-tongue, many of these with a recent history in North America. However, their heritage as English-speaking peoples goes back for a millenium and a half. The role of churches and holy places in the creation of the language and literature, and therefore in its creation as a worldwide language, whether first, second, or as a foreign tongue, means that they form part of a much greater heritage. From the religious strife that followed the breach with Rome there remain many holy places, but they are sectarian in nature, such as the sites of the burning of the Protestant martyrs at Smithfield, Oxford, Canterbury and Hadleigh, or the hanging, drawing and quartering of the Catholic martyrs at Tyburn and the site of the beheading of Sir Thomas More in the Tower of London. There was, however, a wider spirit at work to reconcile these differences. The spirit in which the King James Version of the Bible was consolidated from earlier translations, mostly based on Tyndale, in the Jerusalem Chamber of Westminster Abbey, in a conscious effort to appeal to as wide a cross-section of beliefs as possible. The spirit of toleration in forgiveness and reconciliation which informs the last plays of Shakespeare, before he went back to rest in his parish church in Stratford. Perhaps Prospero’s speech from The Tempest (c 1611), often thought to be Shakespeare’s own valedictory speech, can be seen as the supreme antidote to the speech of the dying John of Gaunt in one of his earlier plays, Richard II (c 1595):

 

005This royal throne of kings, this scepter’d isle,
This earth of majesty, this seat of Mars,

This other Eden, demi-paradise,

This fortress built by Nature for herself

Against infection and the hand of war,

This happy breed of men, this little world,

This precious stone set in the silver sea,

Which serves it in the office of a wall,

Or as a moat defensive to a house,

Against the envy of less happier lands,

This blessed plot, this earth, this realm, this England,…
 

This land of such dear souls, this dear dear land,
Dear for her reputation through the world,

Is now leased out, I die pronouncing it,

 Like to a tenement or pelting farm: (2.1.3) 

 Prospero, in The Tempest:

 And, like the baseless fabric of this vision,

The cloud-capped towers, the gorgeous palaces,

The solemn temples, the great globe itself,

Yea, all which it inherit, shall dissolve;

And, like this insubstantial pageant faded,

Leave not a rack behind. We are such stuff

As dreams are made on, and our little life

Is rounded with a sleep. (IV.i. 148158)

 

By the time The Tempest was written, England had been given a renewed identity by the first Elizabethan age, and, though the Essex Rebellion, late in 1601 and the Midland Rebellion of the Catholic gentry of 1605 threatened to disrupt this new vision, it became a vision of Great Britain. Under the dual monarchy of the Stuart kings, this was to become more than simply a geographical entity, Grande Bretagne as opposed to little Brittany, but a vision of an island and an independent people chosen by God for great deeds and heroic achievements. The expression of this is found not only in Shakespeare, but also in Spenser’s mythical history of Britain in The Fairie Queen and in the great antiquarian work, Camden’s Britannia. History, or rather national mythology, was to become a potent political force in the seventeenth century, with the myth of the Norman Yoke and the legends of Robin Hood finding their usage among counter-cultural nonconformists.

Legacy of the Tudors: The Island Myth in Word and Image

A later visionary portrayal of the unity of Britain appears in Blake’s prophetic poems, in which he sees the dawning of a new form of consciousness when sleeping Albion, the spiritual essence of Britain, will awake with the light of the Divine imagination and be joined to his female emanation, Jerusalem, a holy shrine re-built in England’s green and pleasant land. In one of the versions of the Glastonbury legends preserved among Cornish and Somerset miners, on which Blake based his poem, Jerusalem, now England’s alternative national anthem, Joseph of Arimathea had visited Avalon, Ynys yr Afal (Apple Island in the Cymric), bringing with him the young Jesus of Nazareth who, as a trained carpenter, built a shrine made of wattle and daub, dedicating it to his mother.  Even the coronation oath of both Elizabeth I and II refers back to the mythology of a Christianity dating back to the time of Joseph’s second visit, sent by the Apostle Philip in 63 A.D. with a band of missionaries, to establish the Christian faith in Britain. As the last Welsh-speaking monarch, Elizabeth, like the first,  her grandfather, was not averse to using popular British legends as propaganda, to point out to a Papacy about to excommunicate her that she owed her title as Defender of the Faith not to the Bishop of Rome, nor even to St Augustine, but to the ancient British saints and rulers who went into battle with pagans, like Arthur, carrying crosses and pictures of the Virgin Mary, as well as their dragon emblems. After Blake, the legends were again reinterpreted in the Gothic and Celtic revivals of the Victorian period, inspiring both Anglo-Catholics and Pre-Raphaelites, especially Edward Burne-Jones, who created so much of the stained glass for churches built in this period.

 004Any traces which may have remained of this most ancient shrine to Mary were destroyed by a great fire in 1181. All that survives to claim credence for the legend is The Glastonbury Thorn, marking the place called Wearyall, a hill on which Joseph thrust his hawthorn staff into the ground and it immediately burst into blossom, though it was winter. It still blooms around Christmas-time. The branch is on one of the several trees descending from the one, thought to be the original, which was cut down at the Dissolution. Originally surrounded by marsh and water, the four-hundred-foot Tor (which means rocky outcrop in the Cymric), with its fifteenth-century tower of the ruined St Michael’s Church, the site of the abbey and the town to its west, all formed an island until the Somerset levels were drained in Stuart times. The association of this island with Arthur’s resting place received a great boost when, a decade after the great fire, a monk apparently discovered the coffin of Arthur and Guenevere.

 The resulting flood of pilgrims must have helped to fund the abbey’s rebuilding, by the thirteenth century, but this early tourist industry was also what led to its ultimate destruction. Nevertheless, few of the ruins of the Dissolution bring about such a pang in the visitor as those of Glastonbury, whether because of the destruction of a great architectural work of an abbey rebuilt in the Transitional and Early English styles, or because of the psychological damage done to both England and to the British Isles as a whole by the sudden and violent denial of a contemplative tradition in the expulsion of the monks.

Excavations have shown traces of the original British monastic settlement, first recorded as existing in 658, and there are strong traditions that St Patrick, St Brigid and St David all visited the monastery. Re-founded by King Ine of Wessex in the eighth century, ravaged by Danes in the ninth, the abbey began its great period in 940 under Abbot Dunstan, who later became Archbishop of Canterbury. We know, from the chroniclers, that some of the Kings of Wessex were buried there, including Edmund Ironside, in 1016, but there no Anglo-Saxon remains have yet been discovered.

003Ascending to the summit of the Tor, the modern-day pilgrim stands on the place where in 1539 Richard Whiting, the last abbot of Glastonbury, was executed as a traitor on Henry VIII’s command. After the death of the previous abbot in February 1525, the community elected his successor per formam compromissi, which elevates the selection to a higher ranking personage, in this case Cardinal Wolsey, who obtained King Henry’s permission to act and chose Richard Whiting. The first ten years of Whiting’s rule were prosperous and peaceful. He was a sober and caring spiritual leader and a good manager of the abbey’s day-to-day life. Contemporary accounts show that Whiting was held in very high esteem.The abbey over which Whiting presided was one of the richest and most influential in England. Glastonbury Abbey was reviewed as having significant amounts of silver and gold as well as its attached lands. About one hundred monks lived in the enclosed monastery, where the sons of the nobility and gentry were educated before going on to university.

Whiting had signed his assent to the Act of Supremacy when it was first presented to him and his monks in 1534. Henry sent Richard Layton to examine Whiting and the other inhabitants of the abbey. He found all in good order, but suspended the abbot’s jurisdiction over the town. Small injunctions were given to him about the management of the abbey property.  Whiting was told a number of times over the years which followed that the abbey was safe from dissolution.

However, by January 1539, Glastonbury was the only monastery left in Somerset. Abbot Whiting refused to surrender the abbey, which did not fall under the Act for the suppression of the lesser houses. On 19 September of that year the royal commissioners, Layton, Richard Pollard and Thomas Moyle, arrived there without warning on the orders of Thomas Cromwell, presumably to find faults and thus facilitate the abbey’s closure. Whiting, by now feeble and advanced in years, was sent to the Tower of London so that Cromwell might examine him himself. The precise charge on which he was arrested, and subsequently executed, remains uncertain, though his case is usually referred to as one of treason. Cromwell’s manuscript Remembrances contains the following  entries:

Item, Certayn persons to be sent to the Tower for the further examenacyon of the Abbot, of Glaston… Item. The Abbot, of Glaston to (be) tryed at Glaston and also executyd there with his complycys… Item. Councillors to give evidence against the Abbot of Glaston, Rich. Pollard, Lewis Forstew (Forstell), Thos. Moyle.

 Marillac, the French Ambassador, wrote on 25 October that;

“The Abbot of Glastonbury. . . has lately, been put in the Tower, because, in taking the Abbey treasures, valued at 200,000 crowns, they found a written book of arguments in behalf of queen Katherine.” 

As a member of the House of Lords, Whiting should have been condemned of treason by an Act of Attainder, and beheaded, but his execution was an accomplished fact before Parliament met. Whiting was sent back to Glastonbury with Pollard and reached Wells on 14 November. There some sort of trial apparently took place, and he was convicted of robbing Glastonbury Church. The next day, Saturday, 15 November, he was taken to Glastonbury with two of his monks, John Thorn and Roger James, where all three were fastened upon hurdles and dragged by horses to the top of the Tor, overlooking the town. Here they were hung, drawn and quartered, with Whiting’s head being fastened over the west gate of the now deserted abbey and his limbs exposed at Wells, Bath, Ilchester and Bridgwater. His gruesome death at so peaceful a place was symbolic of how 1539-40, the year of the Pilgrimage of Grace, the dissolution of the great monasteries and the official publication of the Bible in English, marked the key point of transition to the development of a distinctively English form of Christianity, based on the word, rather than on the image.

 

Printed Sources:

See Part One 

 

‘Cry God for Queen Bess, England and St Cuthbert….!’   1 comment

Lindisfarne

Lindisfarne (Photo credit: Noodlefish)

Follow your spirit; and upon this charge

Cry God for Harry, England and St George!

WILLIAM SHAKESPEAREHenry V, Part One.

 

England hasn’t really got a national anthem….The Irish, the Scots and the Welsh all have anthems, the Americans have the cheek to sing ‘My Country ’tis of thee’ to the tune of ‘God Save the Queen‘, but what do the English have? ‘There’ll always be an England’…well that’s not saying much….there’ll always be a North Pole, if some dangerous clown doesn’t go and melt it!…no, I ask you, what have we got to stir the sinews of our local patriotism with? ‘Jerusalem’!! 

Michael Flanders and Donald Swann’s introduction to their ‘Song of Patriotic Prejudice’ aka ‘The English, the English, the English are Best!’ 

The last verse of which is:

The English are honest, the English are good,

And clever, and modest and misunderstood!

English: Stained glass window in Oban. This is...

English: Stained glass window in Oban. This is the Christian saint Columba in stained glass form. He was born in Ireland and helped spread Christianity in Great Britain, especially in the Kingdom of the Picts. (Photo credit: Wikipedia)

 

The Labours of the Saints and Bards

Not only do the English not have a national anthem, but they don’t really have a patron saint to call their own. Not only is St George not English (Patrick was British, not Irish!), but he doesn’t even belong to these islands, and we share him with the Georgians and the Portuguese, with whom we have very little in common. It’s also the reason why the Scots are lukewarm about St Andrew’s Day, although as a fisherman, he at least had something in common with many Scots, and his bones are said to be buried in the city bearing his name. The Scots still prefer to celebrate Burns’ Night as their national ‘fling’, second only to Hogmanay, or New Year, and the English could do well to take a leaf out of the book of their northern neighbours,  by celebrating 23rd April as the birthday of their national bard, that ‘sweet swan of Avon’. After all, there is a tradition of ‘radical patriotism’ in England which places English national identity unashamedly within the island story of ‘Britannia’ as a whole and links to the radical literary and artistic traditions going back through Morris and Ruskin, to Shelley and Blake, to Bunyan and Milton.

These, in turn, are strongly linked to both Saxon and Celtic forms of social and religious organisation, including the pre-Augustinian Church and its saints such as Alban, David and Patrick, Columba and Aidan, Cedd and Ceadda (Chad). The conversion of pagan England to Christianity was accomplished not only by the mission which landed in Kent in 597, led by St Augustine, but also by that which brought Celtic Christianity to Northumbria in 636. This second mission had Aidan as its leader, a member of a monastery established at Iona some twenty years earlier. St Columba (‘Colum Cille‘) had arrived on the small island off the west coast of modern-day Scotland as early as 563, having crossed the Irish Sea, intending to establish a monastery. His initial buildings were made of wood, wattle and turf, and it wasn’t until the eighth century that stone was imported from Mull to make the Celtic crosses and begin the building of a permanent Abbey in 1200.

This is an image of the 802 of the historic Ki...

This is an image of the 802 of the historic Kingdom of Northumbria which is on the island of Great Britain. I created this image. Created under this guidance of this of historical source of a 802 map of Britain, which itself was developed by cartographer and historian William R. Shepherd. (Photo credit: Wikipedia)

Aidan’s mission from Lindisfarne was successful in re-introducing the Faith in Anglo-Saxon Northumbria, which produced a flowering of literature,manuscript illumination and sculpture, in which Iona also participated. The missions also extended to Mercia, where Wufhere became the first Christian King following the defeat of the pagan Penda by the Northumbrians. While Ceadda was the main missionary here, his brother Cedd led successful missions to the Middle and East Angles, as well at to the East Saxons, whom Augustine had failed to convert from his base in Canterbury. At the Synod of Whitby in 664, it was Cedd’s fluency in Early Welsh, Irish Gaelic, Northumbrian Saxon, Early English and Latin, which enabled the Roman and Celtic traditions to find compromise over their many differences. Bede records that Cedd’s linguistic abilities were taken as a sign of his being blessed by the Holy Spirit, as the first Apostles were at Pentecost, helping the participants to overcome the tendency to become a second tower of Babel. By the early part of the eighth century,  the monastic communities and churches were observing the same calendar, rites and rituals.

St Cedd

However, this period of Christian concord came to an end abruptly with the Viking raids of the late eighth century and early 800’s, though many treasures survived these raids, including the recently purchased ancient gospel of St Cuthbert, from Lindisfarne, and the Book of Kells, so-called because the Iona community relocated to the Irish settlement and took the gospels with them. These were masterpieces of Hiberno-Saxon art, and this cross-fertilisation of Hibernian and Northumbrian Christian cultures emphasises the continuity between Celtic and Saxon Britain. This was also true of the relationships between the Christian territories of Cambria, Mercia and Wessex, who together stood against pagan Saxon incursions as well as the Danish invasions and, by so doing, ultimately brought about the peaceful settlement of the kingdoms.

Celtic cross at dawn in Knock, Ireland (at the...

Celtic cross at dawn in Knock, Ireland (at the bus stop to Westport) 28/07/2005 (Photo credit: Wikipedia)

The early British Christians never used the Latin cross. Their cross combined the Druidic circle with the cross, embracing Christ’s suffering with the symbol of eternal life, the symbol of resurrection, of victory over the grave. It also symbolised the peaceful merging of the Druidic religion with Christianity. The Druids seemed to recognise that the old order was fulfilled according to their own astronomical prophecies in the coming of Christ, his death and resurrection, and that the arrival of Christianity from the East on their shores marked the beginning of a new dispensation which they embraced with little or no resistance. Unlike under the Romans, there was none of the Diocletian persecution and martyrdom (e.g. that of Alban of Caerleon), and neither was there any need to slay dragons to win converts.

Soldiers of the Cross

English: St. George before Diocletianus. A mur...

English: St. George before Diocletianus. A mural from the Ubisi Monastery, Georgia (Photo credit: Wikipedia)

So, with Cuthbert seen as the patron saint of the of early Saxon kingdoms, how and why did the English come to pick as their patron saint an Armenian who gives his name and his flag to Georgia, and is also the patron saint of Portugal? The little that we know about him comes from a Byzantine named Metaphrates who tells us that George was born in Cappadocia, sometime in the third century, of noble parents who gave him a strict training in the Christian faith, that he rose to high military rank in the Roman Army in the reign of the Emperor Diocletian. He organised a Christian community at Urmi in Persian Armenia and one report suggests that he visited Britain on an imperial expedition. The Emperor turned against the Christians, instituting a persecution of them. George sought an audience with him on their behalf, but was arrested, tortured and executed on 23rd April in A.D. 303. This was also a difficult period in the history of Christianity in Roman Britain.

George was canonised by the Church and became St George, but was not known in England until at least the time of the Crusades when his story became more widely known. In 1098, when English and Norman soldiers were under the walls of Antioch, there was a story that George appeared to lead them to victory in the siege. When Richard I was leading his troops into battle with the Saracens, George is said to have appeared to lead them to victory. These stories were brought back to England, but George was not adopted as England’s patron saint until 1222 when it was declared a public holiday. It was about this time that the upright red cross on the white background, which had  first became the flag of the Italian city-state of Genoa, became the flag of England. It also became the flag of Georgia (see below).

            

                                                                                               The flag of Genoa

The National Flag of Georgia

However, the ‘Lamb and flag’ (right) is also a very old Christian symbol, appearing as it does in Medieval stained glass and on many old public houses and inns throughout Britain. This suggests an even earlier origin, which I refer to below. So, the upright red cross on a white background, became ‘the cross of St George‘ and was adopted as the national flag of England, later to be integrated with the crosses of St Andrew and St Patrick into the flag of the United Kingdom. The chivalric stories of George inspired the founding of the Order of the Garter by Edward III  in 1348 and St George’s Chapel at Windsor. This is the noblest of the knightly orders in Europe. The members, limited in number, are chosen by the Queen without any reference to her ministers, or to Parliament. Thereafter, George became more popular during the Hundred Years’ Wars, inspiring English and Welsh troops at the Battle of Harfleur and Agincourt, as Shakespeare’s Henry V suggests. The red rose became the flower emblem of England sometime later, after the coming to power of the Tudor Dynasty, signalling victory in the ‘Wars of the Roses’ for the Lancastrian line over the Yorkists, whose symbol was the white rose. In fact, the Tudor emblem included both red and white, following the conciliatory marriage of Henry VII to Margaret of York.  Seen by many, initially, as Welsh ‘usurpers’ on the English throne, the Tudors needed an English symbol to balance out their fearsome Red Dragon, which provided a link to Arthurian mythology, and Henry VII even named his son Arthur, perhaps to emphasise the importance of Celtic Christianity in England’s past, as well as that of his native land.

St. George and the dragon Русский: Чудо Георги...

St. George and the dragon Русский: Чудо Георгия о змие Tempera on wood, 58.4×41.8×3.5, State Russian Museum, Sankt Petersburg (Photo credit: Wikipedia)

Many legends have grown up around  the mythical figure of George, often involving conflicts with dragons. They probably also came to England in the 12th century, with the return of the crusader knights and the revival of Arthurian chivalry, but later became popular because of the rich dragon lore of the British Isles. The first Anglo-Saxons to land in Britain in the middle of the fifth century marched under a White Dragon banner. In the epic tales of the Welsh, The Mabinogion, written around this time, a story is told of a battle between the Red Dragon, Y Ddraig Goch, and an invading White Dragon for control of Britain. This got so out-of-hand that the dragons had to be imprisoned in the mountains of Snowdonia, while sleeping off the effects of the strong local mead left for them in a specially dug pit there! The story was continued by the ninth-century monk, Nennius, in his Historia  Britonium, in which he records the earliest-known legends of Merlin and Arthur. The dragons had continued their fight underground, until released, when they rose up into the air, where the red dragon was seen to triumph. In his History of the Kings of Britain, Geoffrey of Monmouth (c. 1100-1155) claims the victory as a prophecy that Arthur ‘Pendragon’ would return in victory to Britain. This was the prophecy which the Tudors made good use of in their propaganda. While the Welsh kings continued to use the Red Dragon after the time of Arthur, Alfred the Great flew the White Dragon when his army defeated the invading Danes at the Battle of Edington in 878. It was subsequently flown by Athelstan at Brananburgh in 937 and Harold II at Stamford Bridge in 1066. Together with the personal flag of the king, the Dragon standard provided a rallying-point for his troops. In 1191, we know that Richard the Lionheart carried a dragon standard into the Third Crusade, rather than the ‘cross of St George’.

 

According to one story documented in The Golden Legend (1483) by Jacobus de Voragine, George found himself at Silene in Libya. The townspeople were in deep distress because the not-so-friendly neighbourhood dragon from the nearby lake was forcing them to donate two sheep a day for his lunch and supper. Running out of sheep, the dragon demanded two citizens instead. Not any tough old citizens, mind you; only the purest and tenderest virgins would do! These were chosen by drawing lots.

 

When George arrived, they had just about run out of ordinary maidens. The King, who had failed to bribe the citizens with half his kingdom and all his wealth if they would let him keep his own daughter, was just about to serve up his daughter, dressed as a bride. As George galloped to the rescue, the princess was approaching the dragon’s lake wearing a white wedding dress. Just as the dragon was about to carry the girl off, George charged the dragon and drove his lance down the dragon’s throat. He then persuaded her to throw him her white garter, which he placed around its neck. Thus tamed, the Dragon followed the princess like a leashed pet dog to the town square. The still-terrified townspeople offered George any reward he wanted if he would finish the job for them. He  promised to kill the dragon, but only if the King and his subjects would become Christians. Apparently, 15,000 ‘converts’ were added for the faith on that day and four farm-carts were needed to carry the dragon’s body away. On the spot where the Dragon met its end, the King built a church and dedicated it to the Virgin Mary and St George. From that church flowed a spring that cured all diseases.

Mummers’ Plays are still performed in some parts of England on St George’s Day, since many revolve around the saint, other more English heroes such as Robin Hood and Little John, and various enemies, such as ‘Turkish’ or ‘Moorish’ knights. They are also performed at Christmas, Easter, Whitsun and All Souls. They also include a host of comic characters such as the Doctor, a soldier bold, Jack Finney and Tom the Tinker. The plot involves fights between St George and the Turk and St George and the Prussian, the other traditional ‘enemy’ of the English. Wounds are healed miraculously and dead characters are brought back to life. Of course, these days the plays are taken by all as just good fun, but in medieval times the fighting could get out-of-hand, which is why they were frowned upon by the Church. Elsewhere, and especially in the areas controlled by the Byzantine Churches, now Greek and Russian Orthodox, George became a much-venerated figure, as can be seen from this ikon from the Greek church in Kecskemét, Hungary (picture left). He still is, of course.

However, the cultural association of St George with the ‘Christian’ crusaders fighting the ‘Muslim’ Ottomans for control of ‘the old Jerusalem’ has not endeared him to many modern English people, for whom pride in the multi-faith and multi-cultural Britain separates them from these ‘Crusader’, Islamophobic traditions, though they still feel a strong association with the ‘Saxon’ freedom-fighters of Robin Hood’s merry men. This is somewhat ironic, as George is venerated in Aleppo by both Christians and Muslims and, of course, the stories of ‘Robin of Locksley’ have Richard Coeur de Lion as the royal hero, returning from the crusades, and Prince John as ‘villain’. A more careful reading of the historical record might result in a more balanced view, especially given the time and resources, not to mention ransom money required by the absentee ‘Lionheart’ from his long-suffering people, whether Saxon or Norman.

Sweet Swan of Avon

However, a good reason for continuing to celebrate the 23rd April as England’s national day is that it was also the day on which William Shakespeare (1564-1616) was born in Stratford-upon-Avon, and the day on which he is said to have died. The festival held in the Midland town attracts visitors from all over the world and the flags of the nations fly from flagpoles set up in the street. Many countries have also dedicated lamp-posts in the bard’s honour. There is one for Hungary close to the Royal Shakespeare Company’s Theatre. It’s therefore appropriate that one of England’s greatest should be celebrated on St George’s Day, his birthday, and shared in such an international manner. But this is simply a happy coincidence. If we look into the heritage of Shakespeare’s ‘sceptered isle’ more carefully, surely we can find more ancient causes for celebration of English national identity, just like the Welsh and the Irish. To do so we need to go back to the pre-Roman Celtic times in which two of Shakespeare’s plays, Cymbeline and King Lear are set. Both were Silurian Kings before the successful Claudian invasion of 43 A.D., and the line of British monarchs is traced back to the former.

Blake’s ‘Jerusalem’

William Blake’s mystical poem, Jerusalem holds the key to the relevance of this period in British history and mythology. When sung to Hubert Parry’s wonderful tune it is more of an anthem than a hymn, almost a national anthem, most famously sung on the last night of the ‘Proms’ (‘Promenade’ Concerts held annually at the Royal Albert Hall).  Blake (1757-1827) was born in London, the son of a hosier.  Leaving school at the age of ten, he was apprenticed to an engraver. From an early age he ‘saw visions and dreamed dreams’. Most of his literary works, like Songs of Innocence and Experience,  illustrated by his own engravings, had a highly mystical style. A constant theme is the exaltation of love and imagination against the restrictive codes of conventional morality. In his later works, he emphasises the revelation of redemption through Christ. As a young artist and poet he developed an unconventional and rebellious quality, acutely conscious of pretentiousness and pomposity, so that in 1784 he wrote a burlesque novel, An Island in the Moon, in which he ridiculed contemporary manners and conventions, not sparing himself. The manuscript part of this has survived and contains the several poems which afterwards became the Songs of Innocence.

In 1788 he began to assemble these into a small volume, for which he laboriously made twenty-seven copper-plates, dating the title-page 1789. This became the first of his famous ‘Illuminated Books’, reflecting his own state of mind in which the life of his imagination was more real to him than the material world. The books therefore identify ideas with symbols which then become translated into visual images, with word and symbol each reinforcing the other. His words, his poetry, became increasingly affected by his growing awareness of the social injustices of his time, from which his Songs of Experience developed. His feelings of indignation and pity for the sufferings he saw in the streets of London led to the publication of this second set of lyrical, antithetical poems in 1794. He then combined the two collections into one book which was made into a standardised illuminated edition in 1815.

The four verses of the poem which make up the hymn, Jerusalem, first appeared in one of Blake’s last poems, Milton, written in 1804. Underneath them he wrote, ‘would to God that all the Lord’s people were prophets’, quoting from Numbers 11. 29. In the poem the seventeenth-century poet is depicted as returning from eternity and entering into Blake to preach the message of Christ crucified and the doctrines of self-sacrifice and forgiveness:

And did those feet in ancient time

Walk upon England’s mountains green?

And was the holy Lamb of God

On England’s pleasant pastures seen?

And did the countenance divine

Shine forth upon our clouded hills?

And was Jerusalem builded here

Among those dark satanic mills?

Bring me my bow of burning gold!

Bring me my arrows of desire!

Bring me my spear! O clouds, unfold!

Bring me my chariot of fire!

I will not cease from mental fight,

Nor shall my sword sleep in my hand

Till we have built Jerusalem

In England’s green and pleasant land.

The imagery of these verses is complex. Some of it is borrowed from the Bible, for instance, the chariots of fire, taken from 2 Kings 2.11, but much is of Blake’s own invention. In suggesting that Jesus may have set foot in England, Blake is resurrecting the old legend which told of Christ’s wanderings as a young man with Joseph of Arimathea, a tin merchant owning mines in Cornwall and the west of Britain, who later removed Jesus’ body from the cross and provided a freshly cut tomb for it, his own tomb.  A verse from his long poem, Jerusalem, also echoes this myth:

She walks upon our meadows green;

The Lamb of God walks by her side:

And every English child is seen,

Children of Jesus and his Bride.

 

From Bethany to Avalon?: The Glastonbury Legends

Tradition and some written testimony suggest that Jesus of Nazareth did live in Britain for some time during the ‘silent’ period of the gospels before he began his ministry at the age of roughly thirty, creating a Temple for his mother on the isle of Avalon, later to become Glastonbury in Saxon times.  St Augustine, during his mission to Britain, beginning in 597, wrote a letter to Pope Gregory in which he referred to ‘a certain royal island’ in which there was to be found ‘a church..divinely constructed, or by the hands of Christ himself, for the salvation of His people. The Almighty has made it manifest…that he continues to watch over it as sacred to Himself and to Mary, the Mother of God.’  Fanciful though the legend may be that the feet of Jesus of Nazareth, together with Joseph of Arimathea, may have actually touched British soil, the symbolism of the myth is resonant in British culture, just as the Arthurian mythology crafted by Geoffrey of Monmouth and Malory, and the legends of Robin Hood, have also proved to be. Henry Tudor saw useful propaganda possibilities in the former, gathering support en route from Milford Haven to Bosworth Field, and naming his first son Arthur in order to mythologise his dynastic claim, and radical republicans in the English Civil War drew on the latter to liken the rule of the Stuart Kings to the ‘Norman Yolk’ imposed on free-born Englishmen by the feudal Norman Kings and Lords.

In his 1961 book, The Drama of the Lost Disciples, George F Jowett produced a compelling, if at times far-fetched narrative of the legends surrounding Joseph of Arimathea and ‘the Bethany Group’, drawing on sources in the Vatican Library, as well as the medieval chronicles of bishops and monks. Of course, chronicles are not histories, and neither is Jowett’s work to be regarded as mature historical narrative, but it does point to the enduring significance of these legends, just as Geoffrey of Monmouth’s Histories of the Kings of Britain deserves to be treated as romantic, imaginative literature, part of the Celtic tradition of Britain. After all, even historians need to use their powers of imagination to interpret the silences, as well as the vague traces left to them by the past.

What is certain is that, as Monmouth pointed out in his early chapters, Britain ‘aboundeth in metals of every kind’, and that, even before the Romans sought to exploit this mineral wealth, there was a great deal of trade by sea  between Gaul and ‘the three noble rivers’, the Thames, the Severn and the Humber, with their great estuaries even wider than today. The Glastonbury Legend claims that ‘the Bethany group of missionaries’ navigated their way from Gaul up the Severn estuary to the Brue and the Parrot tributaries, until they came to Glastonbury Tor, or the Isle of Avalon, which gets its name from the Brythonic word ‘afal’, meaning an apple. Somerset (as we know it today) was, even then, full of apple orchards, and the fruit was the emblem of fertility to the Celtic Druids. The legend states that, following their disembarkation, the travellers made their way up the Tor, where Joseph stopped to rest, thrusting his staff into the ground. It then became part of the earth, taking root, and in time blossomed, out of season, becoming the ‘Holy Thorn’.

In Saxon times the land around Glastonbury was drained by the monks, making wetlands, now part of the Somerset ‘levels’. It is still believed by many that the ruins of Glastonbury Abbey house the remains of the church that was erected over the spot where Joseph of Arimathea and the group of disciples from Bethany built their altar of wattle, thatched with ‘withy’ reeds, the custom of the time. The ancient Britons used wattle in the construction of their homes. This wattle church survived, according to a former Bishop of Bristol, until after the Norman invasion when it was accidentally burnt down. Just over a mile from the town a large number of wattle structures were discovered, preserved in the peat, in the nineteenth century. They were set on mounds built in the wetlands, connected by causeways also built with wattles. In the last century, postholes and preserved timbers were also uncovered, and these can sill be seen today, along with stretches of the wattle, the remains of an early British settlement which was burnt down. The wattle church was sixty feet in length and twenty-six feet wide, following the pattern of the Tabernacle, built between 38 and 39 A.D. It was then encased in lead, a plentiful local material, and over that St. Paulinus erected the chapel of St. Mary in 630 A.D. Various documents suggest that St. Mary’s Chapel, erected by St. David in 546 A.D., was built over the remains of Jesus’ mother. It remained intact until destroyed by fire in 1184, when the great fire gutted the whole of the Abbey. It is said to be the oldest Christian Church in the British Isles, possibly the first above ground in Europe, built in the shape of the cross, the pattern followed in Britain into medieval and modern times.   When the first books came off the printing press, Wynkyn De Worde printed a life story of St Joseph, and a further account of the Arimathean story was printed, copying from earlier documents,  in which the following intriguing lines appeared:

Now here how Joseph came into Englande;

But at that tyme it was called Brytayne.

Then XV yere with our lady, as I understande.

Joseph wayted styll to serve hyr he was fayne.

The flag of the Christ’s cross, which became the flag of St George, is said to have  flown above British churches from earliest times. Glastonbury Tor itself was said to be a ‘Gorsedd’ or ‘High Place of Worship’ for the Druids, a hand-built mound with a circle of stones on top, from which they observed the stars.

The Unbroken Line of Church and Monarchy 

In 871, Alfred the Great, himself no stranger to Glastonbury and the wet-lands around it where he is reported to have burnt his oat-cakes while hiding out from the Danish invaders, commissioned monastic scholars to translate into the Saxon tongue the ancient British history from documentary evidence. His ‘Wessex’ therefore provides the link in southern Britain that connects the Celtic Christian kingdoms of the Silures with Saxon England. He was then given great credit for creating laws, institutions and reforms which restored and enforced the ancient British practices of law and order, as well as religion, rather than replacing them with Saxon ones. Perhaps for this contribution alone, Alfred deserves to be remembered as England’s true patron saint, let alone for his exploits as a military leader and founder of an identifiable Christian English nation. In this, he is similar to the Hungarian King István, or Stephen, who was canonised by the Pope as the founder of the Hungarian nation around the year 1,000, and also used the banner of the long red cross as his original symbol. The ‘Lamb and Flag’ is also in the coat of arms of the Hungarian Reformed Church, hanging on the walls of its school classrooms to this day. Recent evidence has shown that there was much continuity in the population of the Celtic and Romano-British territories of western Britain and the Saxon kingdoms of Wessex and Mercia. Whilst the dynastic leaders and their retinue may have been pushed into modern-day Wales, Devon and Cornwall, many of the ordinary farming folk would have remained, mixed and married. The ‘genes’ as well as the ‘blood’ and languages of the Celts all inter-mingled with those of the Saxon settlers. The ‘English’ may be more Celtic than they think, and not so different from the Welsh in genetic make-up!

So, while school history textbooks still wrongly assert that the coming of Christianity to England occurred with the Augustinian Mission, sent by Pope Gregory, in 596 A.D., that date actually marks the introduction of the Roman Catholic Church, and Papal authority, into the English lands, not yet united under one king. The Papacy itself, and its historians, have never denied the story of St Joseph being the first Apostle to Britain, though they claim that the first official envoy of the Roman Church was St. Paul himself, some twenty years later. It was the Catholic countries who attempted to depose Elizabeth I with the Pope’s blessing, who tried to claim that the Church of England drew its authority from the Augustinian Mission, followed up by the successful conquest by the Normans under the Papal banner and blessing in 1066. Elizabeth herself, the last native-speaking Welsh monarch, and lineal descendant of the Silurian King Cymbeline (the subject of one of Shakespeare’s plays) was careful to point to the pre-existing Celtic orders as the source of her authority as Supreme Governor and ‘Defender of the Faith’, a Latin title which had been bestowed on her father by the Pope prior to the Reformation, but which she now (in 1570) claimed was hers by ancient right anyway. Elizabeth II, at her coronation in 1953,  took the oath as ‘Defender of the Faith’ and Supreme Governor of the Church of England, despite opposition from the Papacy, which petitioned to have it withdrawn from the ceremony.  It was politely refused on the grounds that the sovereign of the United Kingdom was the Defender of the British Christian ’cause’, with Christ as its Head.  Bishop Ussher wrote categorically in his Brittannicarum Ecclesiarum Anquititates: ‘The British National Church was founded in A.D. 36, 160 years before heathen Rome confessed Christianity. ‘

Christianity spread rapidly throughout the British Isles at this time. It was recorded that in A.D. 48, Conor Macnessa, the King of Ulster, sent his priests to Avalon to commit the Christian law and its teachings into writing. However, it was not until A.D. 156 that Britain, by the edict of King Lucius, officially proclaimed the Christian Church as the ‘national’ religion of Britain, at Winchester, the then royal capital, where its kings were crowned until the Norman Conquest. Tertullian of Carthage, writing in 208, tells us that in his time the Christian Church extended to all the boundaries of Gaul, and parts of Britain the Romans could not reach, but which were ‘subject to Christ’. These were the woodlands, wetlands and islands  on either side of the Severn sea. Thereafter, scholars from the third to the sixth century testify that Christianity, or ‘The Way’ as it was first known, was firmly established, certainly in the west of the island, from as early as 37 A.D. to the middle of the sixth century. An ancient English chronicler, in his account of the conversion of the Celtic King Arviragus, makes an interesting comment about the ‘cult of St George’:

Joseph converted this King Arviragus

By his prechying to know ye laws divine

And baptized him as write hath Nennius

The chronicler in Brytain tongue full fyne

And to Christian laws made hym inclyne

And gave him then a shield of silver white

A crosse and long, and overthwart full perfete

These armes were used throughout all Brytain

For common syne, each man to know his nacion

And thus his armes by Joseph Creacion

Full longafore Saint George was generate

Were worshipt here of mykell elder date.

Therefore, the ‘long cross’ on a white background became the symbol of Celtic Christian chieftains, traditionally emblazoned on their shields, long before St George was born, and even longer before he became the patron saint of England, in fact long before England came into existence as a unified country. Arviragus carried the cross on his shield into battle with the invading Romans, who did not officially become Christian until about 350, under the Emperor Constantine. Arviragus ruled over the area of south-western England, while Caradoc ruled Cambria, the area covered by Wales and the West Midlands of England today. Arviragus led the Celtic resistance to the Roman invasion of A.D. 43, following the death of his brother, Guiderius, in the second battle, then submitting to Caradoc as Pendragon, or ‘Head chieftain’. It was in these battles that the cross given to Arviragus, which later became the cross of St George, was first unfurled, and a nine-year-long war of resistance began.

The Truth against the World: The Long Fight for Social Justice

The Christian battle-cry, still used in the Druidic ceremonies at the National Eisteddfod of Wales, was ‘Y gwir yn erbyn y Byd’, ‘the truth against the world’. Caradoc was finally defeated at Clun (modern-day Shropshire) in 52 A.D. by the combined forces of five Roman legions led by Aulus Platius, Vespasian, Titus and Claudius himself, who had landed at Richborough (now Kent) to take personal command of the combined Imperial forces, with heavy reinforcements, including a squadron of elephants! Apparently, the offensive smell of the great beasts panicked the Celtic horses pulling the Silurian chariots, causing havoc in their own ranks as they scythed through the defensive lines of Caradoc’s men and women warriors. Caradoc, known to the Romans as Caractacus, was taken prisoner with his family and they were all shipped to Rome, later pardoned by Claudius, freed and eventually allowed to return to Britain, promising not to take up arms against Rome again.

‘And did those feet’ and the longer poem, ‘Milton’ from which it is drawn, are both a plea for ‘ancient’ intuition and imagination in the face of  ‘modern’ scientific  rationalism, for a return to ‘innocence’, and a call for a ‘crusade’ for the values of social justice, or ‘equity’, and liberty, with which Blake envisions a ‘new Jerusalem’ being built in Britain. The ‘dark, satanic mills’ are not simply the factories of the industrial revolution, but the cold, logical philosophies of Locke and Bacon that Blake deplored. However, it was more than a century after it was written that Robert Bridges rescued the poem from obscurity for his patriotic anthology, The Spirit of Man, and asked Sir Hubert Parry to set it to a simple tune so that it could be sung at rallies of a crusading movement set up to build a better Britain for the millions of soldiers who would return to Britain after the First World War, to Lloyd George’s ‘Land fit for heroes to live in’. It also became, at the end of the war, the anthem of the suffragists, the ‘Women Voters’ Hymn’. Shortly after this, it became a great favourite of King George V and on special occasions of national significance he would ask for it to be played and sung.  More recently, Billy Bragg, the ‘protest’ singer-songwriter, has said that it asks the questions that Jesus would if he came to modern Britain and saw how far we  have built the kind of society based on the principles of social justice that he championed. It has long been a favourite within the Labour movement.

In his 1980 book, To Build Jerusalem: A Photographic Remembrance of British Working Class Life 1875-195,  John Gorman concludes the introduction to the collection with the thought that ‘if the dream of a new and golden Jerusalem to be “builded here” faded from the hearts of those elected as master builders, the hope yet remains with the many.’ Perhaps, approaching the sixtieth anniversary of her coronation, we should both adopt and adapt Shakespeare’s words, and ‘Cry God for Bess, England and St Cuthbert!’ Perhaps we should also petition to have 20th March, St. Cuthbert’s Day, made the English national day. However, since the Saxon Kingdom of Northumbria covered much of modern-day lowland Scotland, including Melrose where he was born and brought up, educated by Hibernian monks, and since he is still venerated in Edinburgh as well as Durham, we might need to redefine what it means to be British…and English, Welsh, Irish and Scottish.

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