THE BLOG FOR THE STORY OF EAST ANGLIA
Gaston Martineau was a Frenchman who arrived in Norwich in the year 1686; he was a surgeon from Dieppe. The year before king Louis XIV had revoked the Edict of Nantes; this enlightened piece of legislation had been promulgated in France under king Henri IV in 1598. This king had been brought up a protestant himself, but had been forced to convert to Catholicism to inherit the throne of France. The Edict of Nantes allowed French Calvinists (Huguenots) a degree of protection from persecution. The removal of this protection caused many French Protestants, including Gaston Martineau, to emigrate across the English Channel; many ended up in Norwich. There was already a sizeable presence of continental Calvinists in Norwich, principally Flemish weavers, who had been migrating since the 16th century. Flanders was then part of the Spanish Netherlands, and the Spanish court was not as accommodating as the French court had been until 1685.
Well over a quarter of the population of Norwich was made up of these ‘Strangers’ (as the continental Protestants were called) at one time. Many Huguenots worshipped in French in their own church, which had been granted to them by the City Corporation, but the Martineaus soon converted to Unitarianism and some became Anglicans. One of Gaston’s great grandsons was called Philip and he was also a surgeon. Philip Meadows Martineau (1752–1829) it was who bought Bracondale Woods just outside Norwich City Walls, where his elegant residence Bracondale House was built. The House was demolished in the 1960s and County Hall was erected on the site. The connection with the Martineau family is remembered in the name Martineau Lane, now part of Norwich Ring Road. The original lane was just that, a narrow country lane, part of which was left as a tree-lined footpath when the new Ring Road was built to the north. From the lane one used to be able to see Bracondale House displayed against the trees.
Philip’s brother Thomas went into the textile trade as a manufacturer. One of his daughters was Harriet, and although he married in Northumbria she was born in Norwich in 1802. She was a famous 19th century writer. As a young woman she moved to London where she became something of a literary lion. She spent some time in the United States and on her return to England she wrote some critical comments on the American attitude to slavery and the poverty of female education in America. Her writings extended from historical romances to political economy. She moved to the Lake District during the latter part of her life; she supported herself out of the proceeds of her writing, which was highly unusual for a woman of the time. Her philosophical disposition was favourable to the evolutionary theory of Charles Darwin; at an earlier period in her life there was even the suggestion that she would marry into the Darwin family. A period of serious illness led her to a life of celibacy instead.
Meanwhile other members of the family had become established in Birmingham. From 1846 five Martineaus have been Lord Mayor of Birmingham, the most recent in 1986. The Martineaus were related by marriage to the Birmingham dynasty of politicians, the Chamberlains. Prime Minister Neville Chamberlain was one of their number. It was revealed in 2014 that Catherine, Duchess of Cambridge, is descended from the Martineaus. Her ancestor Elizabeth Martineau was elder sister to Harriet, and so Prince George also is directly related Gaston Martineau. The Martineau bloodline has in this way reached the very highest status in the land.
THE BLOG FOR THE HISTORY OF EAST ANGLIA
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When the large parish church at ELSING in Norfolk was built back in the 1340s, what is now a small village was a substantial country town. Maybe it even rivalled EAST DEREHAM in size. A number of stones recording burials are to be seen on the floor of the church, and as late as the eighteenth century one of these still refers to Elsing as a town. The remains of the guildhall are incorporated into a house in the village, but nowadays the evidence of the formerly bustling town is mostly hard to spot, and not much remains of the once thriving district.
When l visited the church with my wife Molly there was an exhibition of former parishioners who had fought (and in some instances died) in the First World War. This was in 2014, to the mark the centenary of the start of the war. The centenary of the Battle of Waterloo received no such observance (for one thing it fell in the middle of the First World War), but one of the last survivors of that battle is buried in an unmarked grave in Elsing churchyard.
Elsing church was built in the first half of the fourteenth century and has not been materially altered since. The nave has no aisles and is one of the broadest uninterrupted church roofs in the country. It has lost most of the medieval stained glass, and appears very light and open. Despite the loss of its stained glass a lot of pre-Reformation decorative features remain, including a font cover which has been partially restored, to give some idea of the colourful effect.
Our dog Wesley accompanied us, and we met a man from Lincolnshire on a similar church crawl. He was very taken with the fact that a dog with a Methodist name should be inspecting an Anglican church. But (as he observed) the founder of Methodism (John Wesley) remained all his life a member of the Church of England and, as my wife never tires of pointing out, Samuel Wesley the hymn tune composer remained an Anglican until in 1784 he converted to Roman Catholicism! Wesley is certainly an ecumenical name.
It still has pub just across the road from the church. The building dates from the 16th century and it is called the MERMAID. It retains much of its charm, although modern requirements mean a large open-plan bar area rather than the old-fashioned saloon, snug etc. It has a large old fireplace. It is a dog friendly pub, which is a definite plus in my book. However the meal we had there a year or two ago was rather disappointing. Elsing’s economy was always based on agriculture, even when it was a ‘town’, but it is not all fields. The area is surprisingly well wooded. Even today there are many trees among which you can wander with you dog or ride your horse.
The village lies on the river Wensum, which, before the river was interrupted by many watermills, was a major route for trade. The watermill still stands in Elsing, but the last grain was milled for animal feed in 1970. It was water powered until the last. The final miller was one A. H. Forbes. The mill is now a superior style residence. We went to a fête and duck race (that used the mill pond to race the plastic ducks) in the summer of 2017. It was a lovely sunny Saturday afternoon and the surroundings were quite stunning. The mill at Lyng was in the next village downstream, but it has long gone; for a few years in the early 19th century both Lyng watermill and the one upstream at Elsing were paper mills. So too were other mills on the river, notably the ones upstream at Swanton Morley and downstream at Taverham. Not far away were other paper mills at Oxnead on the river Bure at Stoke Holy Cross on the river Tas. At Hellesdon on the Wensum and Bawburgh (on the river Yare) other mills produced pulp for paper. Paper making was big business in Norfolk 200 years ago, supplying the metropolis of Norwich and using rags from the same source.
THE BLOG FOR MEMORIES OF EAST ANGLIA
Although he was a local man by birth*, the Reverend Benjamin Armstrong travelled down from London to Norwich by train on the 14th of September 1850 to take up his new appointment. He came from Shoreditch station in London via Bishop’s Strortford, Cambridge and Ely by train. He remarked on the view of Ely cathedral; just six years earlier this would have been a much more arduous journey; then the only railway line open in Norfolk had been that from Norwich to Yarmouth. After the ceremony in Norwich cathedral he travelled on to his new living in Dereham, again by train. This town had been reached by railway just three years earlier. The station master was immediately an important person locally, and Armstrong makes a point of recounting his wife’s background on the day when he baptised the family’s daughter. The station master’s wife came of Huguenot stock, and her family had been involved in the shawl trade in Norwich.
With the new method of transport Benjamin Armstrong could make day trips to Kings Lynn or Lowestoft. London was easily accessible. He could travel to Oxford via the varsity line, a journey we can now can only dream about. Great Yarmouth, where he was amazed at the hundreds of fishing smacks, from Holland, France and of course Britain, was another popular destination. In the summer the flat-bottomed Dutch boats could bring tons of plaice, haddock and turbot to the shore; the fish they off-loaded onto horse-drawn carts taken down to the beach through the surf. In October the herrings arrived off Yarmouth and the docks became packed with drifters. Huge quantities of herring were salted for the export trade, and already fish trains were taking the fresh fish around the country. It was another 24 years before Cromer could be reached by train, but as soon as this town was on the railway network he was off with his family to admire the view. Then it was home to Dereham by bedtime. The day trip to the seaside had truly arrived, and the railway company ran weekday excursions with ladies going half fare.
The railway carriages in 1850 (and for decades thereafter) were simple four-wheeled affairs; heating was not at first available, and bogie coaches and corridor trains had to wait until the next century as far as East Anglia was concerned. In 1850 the locomotives were open to the elements (poor train crews!), although they were covered within ten years.
We are definitely in the modern era; in those earliest days of train travel it was slower to go to London than it is today, but not by great deal. Armstrong remarked how he could be in London in the morning and by the afternoon be attending to parish affairs in Dereham. Compare this with just 25 years earlier, when no traveller went faster than a horse could take you. By coach it took all night and half the following day to go from Norwich to the capital. Nor was travel the only way things were suddenly modern; postage stamps had made communication quick and relatively cheap in 1840. The number of letters passing through Dereham Post Office went from 7000 per annum in 1873 to 25,000 just three years later. There was already the electric telegraph to India in the 1850s, and the first local telegraph lines in Dereham appeared at the same time. The first commercial use of the long distance telephone in Britain took place on the 1st November 1878. This was along the 115 mile line from Cannon Street in London to Norwich– where else? This used the telegraph line of the Great Eastern Railway to transmit the human voice. Photography had arrived and soon it was in common use; street lighting was going up in Dereham, and the parson was anxious to install gas in the church.Thomas Cook had begun his excursions, and he took a huge number of the local folk to Dublin and back for 42 shillings each. This wasn’t exactly cheap, but the idea of an overseas holiday for the masses was an incredible innovation. On the sea crossing by steamer there was nothing to eat laid on, but the travellers made do with large quantities of whiskey, cigars and a crust of mouldy bread!
The Revd Benjamin Armstrong had married Anne Duncombe in 1842, and brought up his family of five children in the commodious parsonage in the town. (One daughter died in infancy.) The large gardens made a suitable place to hold meetings, as when the Norfolk Agricultural Show was held in the town. Being in the centre of the county, Dereham was also where Norfolk County Cricket Club held its matches in the 19th century. National sporting events get a mention in Armstrons’s diary, such as the occasion in 1877 when the Oxford and Cambridge Boat Race resulted in a dead heat. Mostly his diary is taken up with the daily round of church affairs; visiting the sick, chairing meetings and conducting weddings (he said he preferred funerals). It was a more religious community then than it had been in the previous century (and certainly more devout than it is today), and Armstrong held services every day of the week. Sundays were taken up with multiple church services (two, and he wanted to introduce a third as soon as gas light made this possible). As the choir sang throughout the week the vicar thought they deserved a treat; he took the choirboys on a day’s outing to Lowestoft, and only three of them had ever seen the sea before.
The health of the country was still racked by epidemics of smallpox and cholera, and the advances in medicine were slow to exert their influence on the population; anaesthetics were starting to appear (to begin with in childbirth) and surgery was slowly advancing beyond the ‘cutting for the stone’. This operation (without any anaesthetics) had been the commonest one to begin with, and was attended by some success. The wonder drugs, starting with penicillin, were not to appear until the middle years of the 20th century. In all sorts of ways the speed of change has accelerated in the last two hundred years and it still continues to do so; before 1800 many things scarcely changed from one millennium to the next.
There have been three volumes of selections from the diaries of the Revd Benjamin Armstrong. The first was published in 1949 and the most recent in 2012. These journals are not so well-known as the diaries of Parson Woodforde; Armstrong’s diaries are much more recent in their concerns, in spite of only 15 years separating the lives of the two men. That makes them more understandable but of less historical interest. Look out for further posts mentioning the Reverend Armstrong; there is plenty more of interest in his diaries to digest.
*See the correction in the comments section.
THE BLOG FOR THE STORY OF EAST ANGLIAN LIFE
Abraham Lincoln became the 16th President of the United States in 1861. We all know the part he played in the Civil War, but the fact that his ancestor Samuel Lincoln emigrated to America in 1637 in his teens is a slightly less familiar fact. Samuel settled in Hingham Massachusetts, a settlement some 23 miles south of Boston. Samuel had grown up in the village of Hingham in Norfolk, before being apprenticed to Francis Lawes as a weaver in Norwich. This was a time when Puritan feelings were at their height, especially in Norwich, where Matthew Wren (uncle of the architect Christopher Wren) was appointed bishop in 1635. He tried to impose traditional elements of worship on the churches of the diocese, such as bowing at the name of Jesus and the wearing of surplices. These things were anathema to the Puritans, and many of them longed to escape the stifling influence of the Church of England by establishing a simpler form of worship in the New World. Francis Lawes could not tolerate this state of affairs for long, and within two years he and his family – his wife, daughter and servant Samuel Lincoln – had embarked on the ship the John and Dorothy at Yarmouth for the voyage to New England.
It was no accident that Samuel Lincoln chose to make his home in Hingham Massachusetts. His elder brother Thomas had emigrated two years earlier in 1635 when the town was incorporated. The settlement had been founded by a number of the better-off citizens of Hingham in Norfolk who, together with their clergy the Reverends Peck and Hobart, had sold their property off cheaply in England to make a new life for themselves in America. The poorer folk who were left behind in Norfolk suffered badly from the loss of so many wealthy inhabitants of the village and petitioned Parliament for aid. Hingham Massachusetts is nothing like Hingham in Norfolk; for a start is a coastal town, whereas the English village is deep in the interior of Norfolk. Until the coming of the railways many Norfolk people could live their whole lives without ever seeing the sea, in spite of the county being almost surrounded by water.
The most famous ship to take emigrants across the Atlantic was the Mayflower. She sailed from Rotherhithe on the Thames to Plymouth in 1620 en route to Massachusetts. She had been built towards the beginning of the 1600s in Harwich in Essex. Although the Pilgrim Fathers came from all over southern England, several of them were from Norfolk and Suffolk.
Many generations separate Samuel Lincoln from his descendant Abraham, and George Washington’s ancestral home in Northamptonshire cannot really be called part of Eastern England, but one of the most influential of political voices of the American War of Independence belonged to a Norfolkman born and bred. Tom Paine was born to a weaver in Thetford (note how the wool trade dominated the lives of East Anglians for centuries) and he was educated at the Grammar School there. You can read more about Thomas Paine in an earlier blog I wrote.
To get an idea of the more general way East Anglians were involved in the earliest settlement of the US look at all the place-names that we now associated with North America, but that originated in Norfolk. Yarmouth in Cape Cod was founded in 1639 and Norwich Connecticut in 1659. Norfolk itself means Norfolk Virginia to anyone from across the pond. Denver Colorado gets it name from James Denver, but indirectly from the fenland village in Norfolk. Of course many other parts of England have left their mark on the map of North America, but Norfolk is up there with the best.
So far I have only mentioned those who travelled westwards to the New World, but in the Second World War more American air force personnel were stationed in Norfolk than anywhere else in the UK. In view of the strong ties we in Norfolk have with North America I think we could do even more to foster tourism from the United States to our county.
THE BLOG FOR STORY OF EAST ANGLIA
PARSON JAMES WOODFORDE (1740-1803) was an unknown character until John Beresford published the first volume of selections from his diary in 1924. This caused something of a literary sensation, and figures such as Max Beerbohm and Virginia Woolf were immediately intrigued and delighted by the details of this eighteenth century cleric’s life. The popularity of the first volume resulted in four more volumes being published in the following years.
Woodforde had been born in the West Country, and after getting a Scholarship at at Winchester College he got his degree at Oxford. He then spent ten years as curate in his father’s parish in Somerset. In 1773 he was presented with the living at Weston Longville in Norfolk. He moved there in 1776 and after becoming established there he soon settled into life in this country parish, about ten miles outside Norwich. The nucleus of Weston included the church, parsonage and the Hart, the public house that supplied Woodforde with port, gin and rum; much of it smuggled!
On horseback, and accompanied by a servant and a friend or relative, he would travel the East Anglian countryside in the summer. Great Yarmouth, Wells-Next-the-Sea, Lowestoft and Southwold were all seaside places he visited; they were not yet the holiday resorts that they would become in the next century. He was less interested in going to inland towns. For longer journeys back to Somerset he would take the coach from the Kings Head in Norwich Market Place and travel via London. Norwich, he said, was the fairest city in the country by far, and as a Norwich born person I may be slightly biased, but I think it has held up well to that description. From the castle to the cathedral to Elm Hill it presents a picturesque face to tourist and local alike.
What the reader of a diary wants are just the sort of everyday details he supplies. Of the great national events we may read full accounts elsewhere, but of Mr Mason of Sparham’s playing on the handbells (for example) we can only learn about in Woodforde’s diary. They may seem mundane events, but it is those very glimpses of the past that become lost as time passes, because no one else has recorded them. In the Parson’s diary we may read of an onion which measured 14 inches in circumference; this was certainly a big onion, but the interest is not so much its size. He seldom mentions the vegetables he has with his roast lamb or shoulder of pork, but onions are obviously one possibility. They have good keeping qualities. ‘Roots’ (probably turnips) he also refers to, and they were available for most of the autumn and winter; asparagus had short season in the spring, but that too appeared on Woodforde’s table.
Much fun was had by ‘the Captain’ – Bill Woodforde, the Parson’s nephew. He had served in the Royal Navy during the American War of Independence and with demobilisation following the Peace Treaty he stayed at Weston for several months. While there he built a miniature sloop (a type of sailing ship). The baulks of deal from which he constructed the hull he brought from Norwich in Woodforde’s cart, and the lead for the keel he acquired from a glazier in Mattishall. You may get some idea of the size of the vessel, as 25 lbs of lead were needed to balance the keel. Unfortunately he got the balance wrong, and on being launched the vessel listed to starboard and immediately began taking on water. This was a matter of great chagrin to the Captain. Where it took to the water is not revealed, but it may have been in the river Wensum, or else a local pond.
You can appreciate Woodforde in many different ways; you can dip into his dietary life, which is recorded on a daily basis, or chart the weather. Rain, snow and wind are all recorded, and he had a barometer from which he regularly took the pressure. For me the details of the lives of his acquaintances provide endless snippets of information for my researches into local history; although his appeal is nationwide, for me it is truly local. Weston Longville is only separated from where I lived by one other village. I can picture the rivers he fished in, the woods he skirted around and the roads he ventured along, not from the printed page but from my everyday familiarity with the landscape. Even many of the pubs he mentions are still there, in the old buildings Woodforde would have known, still serving their pints of ale to me as they did to him nearly 250 years ago.
THE BLOG FOR EAST ANGLIAN LIFE
This Norfolk village is hidden away in the depths of the countryside. It is twenty five miles south west of Norwich; it is not exceptionally picturesque but pleasant enough. It comes under Breckland District Council. In summer it is surrounded by green hedges and fields of corn. The church of St Michael is set back on a bend in the road and the bell rings the hours; when we were there in June the clock was a quarter of an hour fast. It has a fine display of 15th century Norwich School stained glass and five remaining figures set in brasses on the floor.
The river Wissey passes through Great Cressingham and rises a few miles north at Bradenham. You are a long way from the Norfolk Broads here, and further downstream the Wissey is home to narrow boats that have come to Norfolk from the Midland canal system. It has more in common with the river Severn that the river Bure in boating terms – almost a foreign country!
Molly and I were there to watch our daughter Polly compete in a British Cycling road race. Although this was held in Norfolk the competitors came from far away; several from London and one from Shropshire. The field was therefore a strong one and Polly did well to finish around half way down the field – there were 30 in the women’s race. It was her first road race, previously she had competed in a Mountain Bike contests near Brandon which we had also gone to watch. On that occasion we never even found the venue! This race started at the village hall and there were seven laps of the surrounding roads, each one taking about 20 minutes to complete. Along the Watton Road the villagers had turned out in force to watch. They probably don’t get very much entertainment in the village. My wife could get no signal on her phone – maybe it would be better on another network.
The nearest town is Watton and for ninety years until 1964 that was their nearest railway station, on the Swaffham to Thetford branch. Great Cressingham may have felt a little less cut off before the Second World War because southwards the Stanford Battle Training Area now blocks off Great and Little Cressingham from the Thetford area. In all five villages (plus a deserted medieval settlement) were taken over by the War Office in 1942 and remain out of bounds today. STANTA is used for regular training exercises by the Paras and others, and soldiers from Europe are frequently to be seen there. The former habitations have been wrecked by decades of neglect and gunfire, but the churches have been preserved. The fine church at West Tofts was largely rebuilt in the 19th century by Pugin, at the expense of its millionaire vicar. It is described as one of the finest Gothic Revival churches in the country and so it is doubly sad that it cannot be visited. However occasional services have been held there since the 1980s.
As a civil parish Great Cressingham is combined with Little Cressingham and two villages together had a population off 421 in the last census. The village school close in 1992 and there is no longer a shop, but the 17th century pub (the Olde Windmill) remains. It seems a popular place with a dining room and guest bedrooms as well as wide range of cask ales.
THE BLOG FOR MEMORIES OF EAST ANGLIAN LIFE
The British nurse who was born in the Rectory on the edge of Swardeston common did great work in the provision of modern nursing services in Belgium. However her name would be utterly forgotten today had she not been shot by a German firing squad a hundred years ago. Most people will be aware of her story, and how she tried to help the soldiers on both sides. ‘Patriotism is not enough’ was her cry; but that does not mean she did not feel that patriotism was important.
Although her work to aid the German injured is undisputed, there is controversy over the precise nature of Cavell’s contribution to the Allied War effort; did she merely help British soldiers to escape the Germans, or was her involvement with British Intelligence more substantial? This attempt to cast her in a less favourable light is entirely misplaced, although utterly in accord with modern mean-spirited scepticism. As a patriotic Englishwoman her intention was unmistakably to aid the British, whether in the escape plans of personnel or with intelligence. Strictly speaking, even her work in aiding fugitive Britons to escape Belgium was clearly illegal to the German occupation force. The question should not be whether or not they were right to shoot her; this raises many problems, not least whether the Germans had any right to be in Belgium in the first place. The question should rather be ‘were the Germans wise to shoot her’? And the answer to this is that they made a monumental error. The contrast between her kind and caring but patriotic nature and the unfeeling brutality of the German High Command could not have been more marked. Is it any wonder that observers across the world have, ever since her death, taken her side?
I am afraid that it is still part of the German psyche to pursue legalistic correctness in disregard of the wider decencies of life. Even today the Germans (and it is they who run Europe) are inflicting apparently endless economic punishment on Greece. The Greeks may have acted extremely irresponsibly in the past, but what is the point of loading extortionate loans onto them, loans that they have no prospect of ever repaying? Individual Germans may be delightful people, but as a nation they appear dour and humourless. Even their sports cars are dedicated to speed and performance rather than fun. Perhaps it is this trait that has made the nation such an economic powerhouse.
Edith seems to have been an exemplary character, whether as a student of French, an amateur painter, mistress of her beloved dogs, nurse to her ailing father or matron of a hospital in Brussels. In spite of her life in Belgium, she was quintessentially a middle class English spinster of a type that no longer exists. These women had grit. It is in no way to denigrate her courage and fortitude to say that any number of her contemporaries would have behaved exactly as Edith Cavell did, given the same circumstances.
I sometimes reflect on the fact that Edith and I attended the same school in Norwich (though 75 year apart). This may seem a little odd as it was the Norwich High School for Girls, but as I have explained elsewhere, the school briefly accepted boys for the first two years of their education. Swardeston common itself was a popular dog-walking spot during my youth, and despite often passing her former home I scarcely gave the poor lady a second thought. My son must have passed her statue daily on the way to school, but such regular attendances soon blunt any deeper consideration. It is as well to take some time to examine the significance of the life and death of nurse Edith Cavell.
FOR THE HISTORY OF EAST ANGLIA
THOMAS BROWNE was a native of London; he was born in Cheapside in 1605, the son of a silk merchant from Cheshire. He studied medicine at Oxford, and later went on to several European universities, obtaining his final qualification from Leiden in 1633. He came to Norwich in 1637 and remained there as a physician for the rest of his life.
He was not a great practical scientist, even in his chen field of medicine, but he was the foremost scientific writer of the 17th century. His introduction of the word ‘electricity’ to describe the developing study of the effects of static is probably his most important contribution to the world, but other coinages like hallucination, cryptography and incontrovertible have become part of the fabric of the English language. As a physician he is more important for his contribution to the vocabulary of medicine than for any medical advances he advocated; the word pathology is one of his neologisms, as indeed is the word medical itself. The state of knowledge in the sciences was just about to explode; Isaac Newton was already working on his great advances, although he did not publish his ground breaking works until after Browne’s death. It was the older man’s sceptical methodology which marks him out as a truly modern thinker.
It was for his opinions on religion that he was first read, and these form the basis of his book Religio Medici (in English the Religion of a Doctor). The scientific discoveries of the Renaissance were throwing up all sorts of uncomfortable questions for traditional theology, and was these that he addressed in this work. This circulated widely in manuscript during the 1630s, and a pirated copy was published in 1642. His own version, which had the more controversial elements of the privately circulated copy removed, was published a year later. His view of the unhistorical nature of the story of Noah’s Ark was influenced by the then recent discovery of the New World. No North American beasts were present among the animals that disembarked on Mount Ararat, and this gave him pause for thought.
Like all his contemporaries, he believed in witches and magic, and the evidence he gave in 1662 to the trial in Bury St Edmunds of Rose Cullender and Amy Denny may have helped the prosecution in convicting the women of witchcraft and their subsequent execution. It is a fact that these so-called ‘witches’ also undoubtedly believed in witchcraft, although they were (in most cases) probably convinced of their own innocence of the charge. It is nevertheless a blot on the memory of a man who was an advanced and modern thinker in most of his opinions.
A work called Notes and Letters on the Natural History of Norfolk was published by Jarrold’s in 1902, based on Browne’s manuscripts. It shows the inquisitive nature of the physician’s mind that such a book could be compiled. It deals with fishes and paricularly the birds he saw as he travelled the count. He gives the first known reference to many of the birds associated with the county, and to those that have since disappeared. The Great Bustard was frequently seen and heard in the Fenlands of Norfolk in the 17th century, and was (according to Browne) deemed a ‘dainty dish’; so much so that by 1832 it became extinct in England, when the last one was shot. It has only been reintroduced from Europe in recent years. Writing before Linnaeus introduced the binomial nomenclature method of defining the species of the natural world, it is sometimes not obvious what bird Browne is referring to, but the ‘woodspeck’ is clearly the woodpecker. Browne recounts specimens recovered from Horsey mere in North Norfolk and Thetford Heath near the Suffolk border, showing that his interest ranged widely across the county.
In Pseudodoxia Epidemica (1646) Browne dealt with the Vulgar Errors commonly believed in the 17th century. He used three ways of determining the truth – past authorities, reason and experience. Book Three treats the common misconceptions concerning the Animal Kingdom. On the existence of the unicorn for example he used reason to demonstrate that the position of its horn would make it impossible for the animal to eat. The similar horns of the rhinoceros and narwhal do not have this feature, and Browne accepts these beasts as genuine. In all three instances he was absolutely right, although his other methodology of empirical observation was not available to him in Norwich. None of these beast had ever been found in Norfolk.
He was knighted in 1672 by King Charles II on his visit to Norwich. Sir Thomas Browne continued to practise medicine in Norwich until his death aged nearly 80.
THE BLOG FOR THE HISTORY OF EAST ANGLIA
Alfred came to the throne of Wessex in 871. He was immediately thrown into the continuing war with the Danes; they were fresh from their victory over the King of East Anglia, which had involved the death of Edmund. Previously the Danes had successfully defeated the Northumbrians at York, so they appeared invincible. King Edmund had been killed by the invading Danes eighteen months before Alfred came to the throne, when his brother was killed in battle with the Danes.
There is no written record of any Anglo-Saxon kings who might have succeeded Edmund in East Anglia, and for many centuries it was assumed that none did, but the names of two kings are now known from the discovery of coins that they issued. The names of these two East Anglian rulers were Oswald and Æthelred. For simplicity’s sake I will restrict my comments to King Æthelred, and from his coinage we can state a few basic facts. One coin from his reign bears the name of the moneyer (i.e. coin-issuer) Sigered, who had also acted in the same capacity for Edmund. The design is also identical with the coinage that had been issued by Edmund. The coins issued a few years later by the Danes were very different; from this information we can assert that there was continuity between the reigns of Edmund and Æthelred, and the change to Danish rule came after 880.
We know that these coins circulated outside East Anglia, as one example was found in Kent, which by then was part of Wessex. This means that it is impossible that the Wessex court was unaware of the King Æthelred’s existence; in spite of this, the Anglo-Saxon Chronicle (that work of Wessex propaganda) gives the clear impression that Edmund was the last English king of East Anglia, although (perhaps significantly) they did not explicitly say so. Were the authors of the Chronicle trying to hide something? And if so what?
Knowledge was something that Alfred prized above almost everything else. He was an avid collector of travellers’ tales, and we have the details of what he heard about the far north of Norway, and of Ireland too. If he was that interested in distant lands, how could he not have known the king of an adjacent realm like East Anglia? Surely the Wessex court was not only very interested in what was happening there, but they would also have been very well informed. If the writers of the Chronicle were unforthcoming about the king, it was not because of a lack of knowledge. Why was the Wessex establishment so keen to give the impression to posterity that East Anglia had already fallen under Danish rule in 869, with the death of Edmund?
Between the departure of the Danish army from East Anglia late in the year 870, and the return of this army as settlers in 880, the Anglo-Saxon Chronicle has nothing to say about what was happening in East Anglia. However, we can be certain that its future was high up on the list of concerns discussed at Wednore, after Alfred’s victory over the Danish army. Alfred had emerged from his low point in hiding at Athelney with a radical solution to the problem posed by the Danes in Wessex. After his defeat of Guthrum’s army Alfred was able to put his plan into effect. Despite his victory, he knew that the best way to protect Wessex from future Danish attacks was to give them somewhere else; if they were occupied in setting up another kingdom, they would have less time to bother Alfred. Northumbria they had already taken over, and Alfred had plans to annex the kingdom of Mercia; that left the kingdom of East Anglia as the place to give Guthrum, and he was duly dispatched thither in 880.
For an English king to impose a Danish monarch on an Anglo-Saxon nation was certainly a betrayal, but if it protected Wessex then Alfred could live with that. What he could not contemplate was to impose a heathen king on a Christian people. That is why it was so important for him to have Guthrum baptised, and anointed as a Christian king. This was achieved in 878, but then there was a long delay.
In 878 -880, with the decision to establish the Danes in East Anglia, we have now reached a period of inactivity on the part of Guthrum and his army. Between his baptism and his eventual arrival in East Anglia there was a period of about 18 months. This posed a problem of provisioning; as the Danish army could no longer forage for itself as predators on the people of Wessex they would have to be provided with food. That difficulty however paled into insignificance compared to that task of keeping so many fit young warriors idle for so long. Eventually they became too much for the people of Wessex to deal with, and they were moved across the border to Cirencester in Mercia. This was not a wholly satisfactory solution, for the advantage of putting a reasonable distance between them and the kingdom of Wessex was offset by the difficulty of supervising and controlling them. The question that must be asked is ‘why were these hungry and impatient Danes not sent straight to East Anglia’? The answer must lie in East Anglia itself.
It is sometimes stated that in 880 Guthrum returned to East Anglia, but this implies he had been there before. However, it is clear from reading the Anglo-Saxon Chronicle that he had never before been to East Anglia. He had not arrived in England until after the Danes had left the despoiled lands of Norfolk and Suffolk for Wessex. The nearest he had got to East Anglia was in 874, which year he spent in Cambridge. This has never been a part of the province of East Anglia, and in any case he was only in Cambridge to muster his troops for a renewed assault on Wessex; all his attention was directed west, not east.
When Alfred was arranging the future of East Anglia with Guthrum in 878, they were dealing with a kingdom that neither leader had any legitimate claim to. Even if King Æthelred of East Anglia was (against all the evidence) a Danish puppet king, he owed his allegiance to the dynasty of Ragnar Lothbrok, members of which family had led the earlier invasion of East Anglia which had led to the death of King Edmund. Æthelred could not have been the puppet of Guthrum under any circumstances; if he had been a puppet, Æthelred’s strings would have been pulled from York, the city Ragnar’s sons had retired to after 870. Guthrum was not a part of this family, and the fact that he could walk into East Anglia suggests to me that York had no influence over East Anglia after 870.
The other party to the arrangement, Alfred, had no authority over East Anglia either. His own view of himself as protector of all Anglo-Saxons would not have been shared by the people of East Anglia, who he was engaged in delivering to the mercies of a foreign king. We may imagine that once Æthelred got wind of the fate that Alfred and Guthrum had cooked up for him frantic representations were made, not only to the West Saxon court but also to anybody else who would listen. We may also imagine that some important people in Wessex itself must have had some serious misgivings about Alfred’s intentions.
The fact that not a word of all this appears in the Anglo-Saxon Chronicle is not surprising. Like the silence of the Chronicle on the existence of King Æthelred, the propagandists of Wessex were keen to leave the impression to posterity that nothing stood between Alfred and the smooth implementation of his plan. The long delay gives the lie to this story. We cannot know how this situation was eventually resolved, but it is cannot have been done in a pleasant manner.
There is some evidence that Alfred himself had some conscience about the fate that he was wishing on his fellow Englishmen in Norfolk and Suffolk. For all Guthrum’s apparent conversion to Christianity and his Anglo-Saxon baptismal name of Athelstan, Guthrum had not really changed, and Alfred was aware of this. His new religion was politically expedient, not the result of a heart-felt change in belief. No bishops were allowed to promulgate the faith in the east throughout the period of Danish rule. Guthrum proved to be as oppressive as everyone had feared. What evidence do we have have for this? The violent and unjust nature of Danish rule can be found in the treaty between Alfred and the Danes known as Guthrum’s Peace. This also demonstrates how Alfred continued to feel responsible for the conditions under which Guthrum’s English subjects lived.
This treaty, which is likely to date from 886, has five articles. Numbers two and three both deal with murder in East Anglia; article two begins “If a man be slain we esteem all equally dear, English and Danish.” This is a strong hint of two things; one is that inter-ethnic violence was rife. If murder were a rare occurrence there would have been no need to refer to it in the treaty. Secondly, if when it did occur, Danish and English perpetrators were treated equally, there would have been no need for such a clause either. We can therefore be sure that native East Anglians found themselves second class citizens in their own land, as a direct result of Alfred’s intervention. Alfred’s concern for these victims of discrimination has been attributed to his view of himself as the king of all Englishmen. Although it is is certainly true that he saw himself in his way, there is more to it than that. His responsibility was more direct and personal, and reveals perhaps that he felt a sense of guilt for his treatment of the East Anglians. Surely I am not alone seeing Alfred’s queasy conscience at work here?
It is doubtful if Guthrum took these treaty obligations any more seriously than the other oaths he had taken and then reneged upon when it suited him. Alfred certainly wished to improve the conditions under which East Anglians lived, but his ability to do anything about them was severely limited. Ultimately he intended to extend his kingdom into East Anglia, a policy objective which was only accomplished some twenty years after his death. For the time being, and for the remainder of his lifetime, all that Alfred could do was to demonstrate his good intentions by such things as the treaty with Guthrum.
As ruled over by Guthrum East Anglia was more extensive than it had been as an Anglo-Saxon kingdom; it reached into most of Essex and Cambridgeshire, and into part of Lincolnshire too. Essex was the first part of this kingdom to be lost, becoming part of Alfred’s Wessex before Guthrum’s death in 890. North Norfolk finally fell to the Anglo-Saxons in 917.
This examination of the last period of East Anglia’s existence as an independent kingdom reveals how intimately involved it was with Alfred the Great, despite his having no direct power over the land. He established its last dynasty of Danish rulers, and then plotted to depose them and establish his own rule. He even tried to influence their laws in treaty negotiations with the Danish king. You might think Alfred’s story is all about Wessex; but East Anglia was an abiding concern throughout his life.
THE BLOG FOR THE HISTORY OF EAST ANGLIA