Happy Birthday, David Hume!

In honor of the great Scottish Enlightenment philosopher David Hume‘s birthday, May 7, 1711, let me share a series of excellent works about him, and share anew my own history of ideas travel series and other pieces I’ve written in honor of this favorite philosopher of mine, if I was pressed to chose one. Hume is the witty, cosmopolitan, skeptical, sometimes sarcastic, eloquent, and genial thinker that many of his fellow philosophers have called the greatest philosopher to write in English.

I fell in love with Hume’s native Edinburgh when I originally visited in the spring of 2014 but even so, I wouldn’t have predicted I would now be living here continuing my education at his alma mater, the University of Edinburgh. It would have been even more impossible to predict that the window of my first flat in Edinburgh would be located directly across a narrow square from the University’s David Hume Tower. I was moved to observe one day, and still am whenever I think or tell of it, that the windows of that glassy tower often reflect the light of the rising sun into my window. I could imagine no more poetic image than that of how this Enlightenment thinker has influenced my life.

Here are some excellent sources for learning about the great David Hume:

David Hume ~ by William Edward Morris and Charlotte R. Brown for The Stanford Encyclopedia of Philosophy

David Hume ~ Melvyn Bragg and his guests Peter Millican, Helen Beebee, and James Harris in discussion for In Our Time

David Hume (1711—1776) ~by James Fieser for the Internet Encyclopedia of Philosophy

David Hume: Natural, Comfortable Thinking ~ by Jane O’Grady for the Times Literary Supplement

David Hume: Scottish Philosopher ~ by Maurice Cranston and Thomas Edmund Jessop for Encyclopædia Britannica

David Hume, the Skeptical Stoic ~ by Massimo Pigliucci for How to Be a Stoic

He Died as He Lived: David Hume, Philosopher and Infidel ~ by Dennis Rasmussen for Aeon

How an 18th-Century Philosopher Helped Solve My Midlife Crisis: David Hume, the Buddha, and a Search for the Eastern Roots of the Western Enlightenment ~ by Alison Gopnik for The Atlantic

Self Aware: How David Hume Cultivated His Image ~ by James Harris for the Times Literary Supplement

Here are my own pieces in the order I wrote them, starting several years back. Perhaps you’ll find, as I do when I return to old pieces from time to time, that my thinking has developed and my mind has changed, to various degrees, on some things:

First Day in Old Edinburgh: Hume Sites and Monuments
Hume’s New Scene of Thought, and, It’s Good to Be Able to Say ‘I Don’t Know’
Hume Sites and Monuments, Part 2
The Consolations of Philosophy, and A Death Free from Fear
Scotticisms
Happy 303rd Birthday, David Hume!
The Debate Over Government and Freedom
The Tale of the Magic Toe – Superstition? Or What?
Hume Sites and Monuments, Part 3
Water of Leith
Last Day in Edinburgh, May 13th, 2014
Hume, Aristotle, and Guns
A memory quilt I created for my Edinburgh trip:
A Hill and a Wall in Edinburgh, 2015, 102″ x 69″
Enlightenment Scotland: Site of James Boswell’s Home in James Court, Edinburgh
Enlightenment Scotland: Advocates Library, Edinburgh
Chirnside and Ninewells, Scottish Borders, Childhood and Summer Home of David Hume
Enlightenment Scotland: Edinburgh’s Select Society
Photobook: Robert Adam, Architect of Edinburgh
Photobook: Letter from David Hume to James Balfour, Mar 15, 1753

*A version of this piece was previously published at Ordinary Philosophy

New Podcast Episode: The Bell Tower, Tower of London: Thomas More, Elizabeth I, and Other Histories, Part 3

Approaching the Lower Wakefield Tower, Tower of London, England

Listen to this podcast episode here 

Saturday, May 4th, 2018, continued

After parting with Simon, Laurence and I step out of the Tower grounds for a quick lunch, though when we return, our first stop features sights and stories that could turn anyone’s stomach. As you may have guessed, it’s the torture room of the Lower Wakefield Tower. As the signage indicates, the chamber now dedicated to the history and artifacts of the Tower’s legacy of torture was likely not used for that purpose at the time. However, it’s well chosen for its current purpose. The underground stone chamber is entered via a series of short stairways and small narrow doorways, evoking an increasing sense of entrapment among stones as cold and impassive as were the torturer’s sympathies.

There is no direct link between this chamber and Thomas More or Elizabeth I, but both of them had strong associations with the use of torture… Read the written version here

~ Ordinary Philosophy is a labor of love and ad-free, supported by patrons and readers like you. Any support you can offer will be deeply appreciated!

The Bell Tower, Tower of London: Thomas More, Elizabeth I, and Other Histories, Part 3

Approaching the Lower Wakefield Tower, Tower of London, England

Saturday, May 4th, 2018, continued

After parting with Simon, Laurence and I step out of the Tower grounds for a quick lunch, though when we return, our first stop features sights and stories that could turn anyone’s stomach. As you may have guessed, it’s the torture room of the Lower Wakefield Tower. As the signage indicates, the chamber now dedicated to the history and artifacts of the Tower’s legacy of torture was likely not used for that purpose at the time. However, it’s well chosen for its current purpose. The underground stone chamber is entered via a series of short stairways and small narrow doorways, evoking an increasing sense of entrapment among stones as cold and impassive as were the torturer’s sympathies.

There is no direct link between this chamber and Thomas More or Elizabeth I, but both of them had strong associations with the use of torture. This comes as no surprise when it comes to Elizabeth, since, infamously, torture was used particularly often on political and religious prisoners during her reign. At the time, torture was regarded by many as an effective method of wresting confessions and information from accused enemies of church and state. Though it was illegal under English common law, torture or the threat of torture was nevertheless used in some cases, especially those in which the crime was considered particularly harmful to the state. England had been rife with religious and political turmoil for decades by the time Elizabeth ascended the throne, so there was a driving political interest in restoring order by cracking down on religious and political dissidents. Protestant Elizabeth reversed her elder sister and royal predecessor Mary I’s policies designed to restore England to Catholicism, religious ties which their father Henry VIII had severed so that he could divorce his wife and marry Elizabeth’s mother Anne Boleyn. So, plots and intrigues against Elizabeth’s reign by papal loyalists abounded, and private citizens practiced their Catholic religion in secret since it was once again illegal.

Sign for the torture exhibit at the Lower Wakefield Tower, Tower of London

Elizabeth believed that national unity necessarily included unity of creed as well as nationwide fealty to her, and under her administration fines, imprisonment, torture, and even death were seen as effective deterrents to dissent and disloyalty. Many claim that Elizabeth harshly persecuted Catholics and other religious dissenters for practicing their faith at least as ruthlessly as Mary’s administration had persecuted Protestants, or at least that Elizabeth had failed to interfere when her officers did so. But other historians characterize Elizabeth’s suppression of Catholicism as comparatively mild except when it was linked to religiously-motivated plots to undermine or delegitimize her rule. Elizabeth had many friends who were known Catholics and dissenters and, especially earlier in her reign, rarely punished them for it so long as they kept their beliefs to themselves. She famously stated that she had ‘no desire to make windows into men’s souls.’ But those who were perceived threats to the security of Elizabeth’s throne were often dealt with ruthlessly, though Elizabeth herself was sometimes reluctant to order such punishment.

Regnans in Excelsis, Pius V’s papal bull excommunicating Elizabeth I

Initially more hands-off regarding the practice of religion by otherwise loyal private citizens, Elizabeth’s administration cracked down more severely on the practice of Catholicism after Pope Pius V excommunicated her in 1570. Prior to this excommunication, Elizabeth seemed to have considered the practice of Catholicism as a private matter of conscience so far as this didn’t interfere with their duties as loyal subjects. After the excommunication, however, English Catholics and Elizabeth were all placed in untenable positions. Pope Pius V was not content merely to banish Elizabeth from the Church; he called on Catholics to renounce their loyalty and obedience to her on pain of their own excommunication. In doing so, Pius bound politics to religion far more firmly than Elizabeth had done or wanted to do. Since Elizabeth believed in the legitimacy of her own reign and was bound to promote and protect it, she was unable to overlook this attack on her right to rule and felt forced to act.

More’s connection to torture may be much more troubling since he’s a Catholic saint, let alone given that he was in many other ways an admirable character. However, not all see More in such a glowing light. One of the most controversial facts about More is that he advocated torturing recalcitrant heretics. Some might find it more understandable that Elizabeth, as head of state responsible for enforcing the rule of law, would include torture as a tool of enforcement since it was at least somewhat consistent with the standards of the time. More likewise, in his tenure as Chancellor of England, was responsible for upholding the rule of law and maintaining national security, and in an era when church and state were so intertwined, this entailed enforcing religious uniformity. Neither More nor Elizabeth had access to the large modern body of evidence that torture is not, in fact, effective in gathering reliable intelligence, nor does it deter ideological extremism.

Pages from Thomas More’s A Dialogue Concerning Heresies, 1532

However, as writer Michael Shermer notes, even then, many doubted the rightness and effectiveness of torture, especially those who routinely heard startling and manifestly untrue ‘confessions’ extricated from those under duress. It seems that the otherwise kindly and intelligent More may have been capable of similar insights if he was not himself blinded by his own zealotry. More’s customarily mild and forbearing disposition may have given way to harshness in dealing with heretics because of his deep religiosity in his particular brand of Catholicism. As his biographer Peter Ackroyd writes, ‘More believed in the communion of the faithful, living and dead, while [to More, the heretical Martin] Luther affirmed the unique significance of the individual calling before God.’ According to author and Tudor specialist Melita Thomas, More regarded the Catholic Church as a community of souls whose unity with the divine was threatened by heresy much in the same way as a healthy body is threatened by disease. Like a cancerous tumor, heresy must be identified and ruthlessly cut off from the body of the church. In the case of heretics, there could be no mercy without sincere and complete repentance, since nothing less than the eternal salvation of souls was at stake. Thomas does not offer this as an excuse for More’s bloodthirstiness in this regard but as an explanation.

Historian Brian Moynahan is not among those who believe that this explanation excuses More’s advocation of torture for heretics. He believes that More was at best inconsistent and at worst hypocritical in this matter. In more than one instance, More confessed to his daughter Margaret Roper his fear of the pain he might suffer if he was tortured or put to death for his refusal to swear to the Act of Succession, which, among other things, rejected papal authority over the Church in England. More’s refusal had already led to his imprisonment and, he was sure, would ultimately lead to his execution. In a letter to Margaret on the 3rd of June, 1535, More wrote that his interrogators made the point that More himself, when Chancellor, ‘examined heretics’ and ‘compel[ed] men to answer’ on pain of death. Why shouldn’t More himself, his interrogators asked, suffer the same treatment he had recommended for others? After all, those accused of heresy likewise refused to submit to the authority of the state and the church. More defended himself on the grounds that he could not submit since it was a matter of conscience. But, as his interrogators observed, his defense comes off like a case of special pleading since that was arguably true of accused heretics as well.

A door to the room with torture instruments and exhibits in the Lower Wakefield Tower, Tower of London

Besides, when it comes to those who we honor for their exceptional virtue and expansive moral imagination, commonly used defenses such as ‘well, they were a person of their time’ sound less convincing. The point of bestowing the status of sainthood or sage seems to be that those so honored are exceptional, that they should be able to reason and feel beyond the limitations of their own time, especially in matters of morals and justice. For example, I’ve never accepted the excuse that Thomas Jefferson’s slave-owning was just an understandable manifestation of his ‘being a man of his time.’ The plain fact is, Jefferson knew better but persisted in slave-owning (and -buying and -selling) anyway because freeing them would have caused him personal inconvenience. For both Jefferson and More, insights about the wrongness of their worst practices were available to them, so it’s not as if it’s a matter of 20/20 hindsight or unfair retroactive judgment according to new standards not yet conceived of at the time. As discussed above, torture was illegal under English common law and recognized by many as a cruel infringement on personal integrity, and an accomplished and well-read lawyer such as More was surely cognizant of this. It was also a common charge at the time that torture was used to force false confessions from people just as it was supposed to force true ones, a charge that Catholics later made against Elizabeth and her administration. It seems that Elizabeth and More, like Jefferson, failed their own best selves when it came to an important issue of justice and human rights, and they could and should have known better.

As I look at the instruments of torture and the descriptions of how they were used, I find I have no stomach for lingering or for taking or sharing photos of the instruments or displays. It’s true that these artifacts and the uses to which they were put are of historical interest. But there are photos and articles galore featuring these dreadful things in books and on the internet, and I get the feeling that this room is more often a scene of gruesome entertainment than a place of somber reflection on humankind’s history of inhumanity to one another. I’ve no doubt the latter very often takes place here too, but perhaps the gloomy, creepy mood of the room puts me in a pessimistic state of mind. I’ve seen enough representations of these instruments and read enough about them already that I feel I’m learning nothing new nor am I having an experience of particular value in this room. I take no photos and beat a quick retreat.

Traitors’ Gate under St Thomas’ Tower, from inside the walls of the Tower of London. As you can see, the sky has a grayish cast to it: I took this photo last time I was here at the Tower in January

Elizabeth I When a Princess, c. 1546, attributed to William Scrots, via Royal Collection Trust

We leave the chamber and head toward the southwest corner of the Tower complex. On the way, we pass St. Thomas’ Tower, originally built in the 1270’s by Edward I, and the Traitors’ Gate below it. This is where both Elizabeth and More entered the Tower as prisoners. This wide arched entryway was built so that small boats could easily and securely enter the Tower and deposit their detainees. Then-Princess Elizabeth entered this archway by boat on March 18, 1554, as Mary’s prisoner. As discussed in the previous installment of my Tower visit story, Elizabeth had been connected to Sir Thomas Wyatt’s rebellion, the purpose of which was to prevent Mary’s marriage to King Philip of Spain and to place Elizabeth on the throne. Elizabeth was reported to have said as she entered this gate, ‘Oh Lord! I never thought to have come here as a prisoner; and I pray you all, good friends and fellows, bear me witness, that I come in as no traitor, but as true woman to the queen’s majesty as any is now living.’ As our guide Simon told us earlier today, the truth of Elizabeth’s protestation of total innocence is still debated to this day.

When More entered Traitors’ Gate as Henry VIII’s prisoner on April 17th, 1534, he made no such impassioned protestations of innocence. Instead, as was his wont, More made a joke. When asked for his ‘upper garment,’ More offered his hat, though he would have known that what was required from him was his gown or outer coat. In addition to the warm coat he was loathe to give up, More also wore his gold chain of livery en route to the Tower, which appears to be a form of protest against losing his freedom and his job because he acted according to his religious beliefs. Simon told us earlier today that More’s chain is still worn by Mayor of London. The rooms in St. Thomas’ Tower over the Traitors’ Gate had just been rebuilt and refurbished as part of the many improvements Henry made to the Tower in preparation for Anne’s coronation celebrations. Since Henry’s desire to make Anne his queen was the impetus for More’s imprisonment here, the irony is a bit thick.

William Roper, by Hans Holbein the Younger, ca. 1535-1536, Metropolitan Museum of Art, public domain via Wikimedia Commons

Returning to More’s stated fears of suffering and death during his imprisonment, he seemed nevertheless to refuse to let them rule his decisions, through sheer force of will. Prior to his entering the Tower, More said to his son-in-law William Roper on his way to Lambeth Palace where he had been summoned to take the Oath of Succession, ‘Son Roper, I thank our Lord the field is won.’ Ackroyd thinks More’s statement admits of two interpretations: that he had conquered his feeling for his family enough to be able to leave them behind if that’s what it took to stay true to his conscience, or that he had managed to conquer his fears on his own behalf so that he could better plan how to conduct himself. I’d like to think it was the latter. However, commenting as the direct observer when More made this statement, Roper believed it was the former.

Roper also made an important observation about More’s beliefs that landed him here in the Tower. Ackroyd, like Melita Thomas of Tudor Times, points out that More, as we have seen, believed strongly in the Church as a community. More believed further that its spiritual authority rests on its divinely-guided consensus expressed through papal decrees. Yet both Thomas and Ackroyd point out that More’s views on papal supremacy shifted somewhat over the years. Initially, Roper, also More’s earliest biographer, described it, More thought that insofar as he was also a temporal prince, the Pope’s authority should not be urged so strongly by Henry VIII in his 1521 treatise A Defense of the Seven Sacraments. Henry VIII consulted More as an editor and advisor for the work; More’s involvement was later used in the attempt to coerce and destroy him in the case that eventually led to his death. According to Roper, More was accused of ‘unnaturally procuring and provoking’ Henry to argue strongly in favor of the Pope’s authority, thereby putting ‘a sword into the Pope’s hands to fight against himself,’ Yet, as we see, More remembered that affair quite differently. When it comes to spiritual rather than temporal matters, More thought of papal authority emanating from, and therefore in some sense secondary to, the Church, the body of Christ on earth. But over time, More’s belief in the final authority of the Pope over the earthly Church strengthened to the point that he, at least in part, bet his life on it.

The Salt Tower and adjoining arched structure where menagerie was, Tower of London

Entry to the lower chamber of the Salt Tower, Tower of London

Turning left at St. Thomas’ Tower, we head for the Salt Tower at the southeast corner of the Tower compound. It was built in the 1230’s under King Henry III’s reign. Simon told us earlier today that this is the other prime candidate as the site of More’s imprisonment. It was also among the most secure chambers, so influential prisoners whose cases were most politically charged were often held here.

This is perhaps, then, the site of his daughter Margaret’s visits and where More received and composed letters to her, the closest of his children. From the beginning of his imprisonment, Margaret acted as the go-between for More and his family, relaying messages and news between them. Margaret had, rather slyly, made herself welcome as a visitor to the Tower by taking the Oath of Succession in full while adding the exculpatory clause ‘so far as will stand the law of God.’ While More was required to take the full Oath with no amendments or additions whatsoever, Margaret was allowed leeway in this because she was seen as ‘covered’ by her husband Roper’s swearing to the unalloyed Oath anyway. Since she was his wife and therefore, by law and custom, his subservient, his Oath applied to her as well. Since Margaret had taken the Oath, it was hoped that she could influence her father to do so. Until More’s imprisonment became more harsh and restrictive in the months preceding his death, Margaret was allowed a great deal of access to her father.

Left, Historical placard and right, lower chamber of the Salt Tower, Tower of London

Margaret Roper by Hans Holbein the Younger, ca. 1536, Metropolitan Museum of Art, public domain via Wikimedia Commons

Margaret was highly educated, a rarity for Tudor women, studying Latin, Greek, philosophy, theology, science, and mathematics from an early age. She wrote letters to her father in Latin to improve her skills and became an expert in that language to the extent that she translated one of Erasmus‘ Latin works into English for publication when she was 19. She was also a well-respected scholar though little else of her work survives outside of her famous correspondence with her father. Among the many topics of their in-person discussions and letters, More and Margaret adapted fables he had told to her as a child to refer to the current political situation and his dispute with the king. She and More also composed a long letter in dialogue form to show clearly and compellingly why More felt he could not take the Oath of Succession without flouting his conscience and damning his soul.

More wrote a great deal when he was imprisoned as long as he had access to writing materials, a privilege denied him as the circumstances of his imprisonment became more severe as the pressure to conform was ramped up. In addition to his correspondence, More wrote religious treatises and two of his most famous works after UtopiaThe Sadness of Christ and the Dialogue of Comfort. In the latter, More retold, through one of its characters, a fable that his own mother told him, about a priest fox who hears a wolf’s and an ass’s confessions. Utopia, a tale of an imaginary land with a system of philosophically-derived, seemingly idealized customs and governance that are nevertheless as problematic as the idealized society in Plato’s Republic, reads like a fable as well as satire. As we can see, fables played a strong role in More’s imagination.

A view of the upper chamber of the Salt Tower, Tower of London

Memorial plaques at Tower Hill Scaffold Site near the Tower of London

Laurence and I explore the upper and lower chambers of the Salt Tower, examining the fascinating inscriptions and drawings carved into the walls by prisoners held in these rooms over the years. We continue on and explore other parts of the Tower unrelated to this story.

Our last stop pertaining to this exploration takes us outside the Tower walls to the Tower Hill Scaffold Site in Trinity Gardens, only a mile from where More had been born on Milk Street. Trinity Gardens is a pretty little park on a rise across the A100 / Tower Hill road from the Tower, dominated by the Tower Hill Memorial to those of the Merchant Navy and Fishing Fleets who died in World War II. The Scaffold Site, small and somewhat easy to miss, is just to the east of the Memorial. A stand of palm trees that I had seen when here last in January helps me find the site again. It’s surrounded by a very low concrete wall or curb interspersed with short concrete obelisk-shaped posts. Bronze green-patinaed plaques contain some of the names of over 125 people (according to one of the plaques) that were put to death here over the space of around 400 years. Thomas More’s, Thomas Cromwell’s, and Thomas Wyatt’s are among them, three Thomases all closely connected to the histories I’m here to follow.

After one year and three months of imprisonment in the Tower, after persuasion, influence, separation from his family, financial pressure, and increasingly harsh confinement failed to bend him to Henry VIII’s will, More could no longer escape the executioner. More was executed on July 6th, 1535, just five days after his trial. Henry never took kindly to opposition from anyone, but the perceived lack of loyalty from his friends and those he had shown special favor in the past irked him most and provoked his harshest responses. Despite a long string of promises not to force his old friend More to betray his conscience, Henry ordered his execution after More refused to go along with Henry’s change of mind. Henry extended one mercy to More: instead of the protracted and agonizing traitors’ death by hanging, drawing, and quartering to which he had originally been condemned, More’s sentence was commuted to the relatively humane death by beheading. By all accounts, More died courageously, swearing his personal loyalty and friendship to Henry while affirming his primary loyalty to the will of God as he saw it. Characteristically, some of his last remarks were kindly and joking ones, apparently to cheer up the executioner, who More assured was simply sending him to heaven where he wanted to go anyway. More exhorted the executioner to escort him safely up the platform’s wobbly steps but to let him make his own way down afterward, and admonished him to strike carefully since More’s short neck might make him accidentally botch the job.

Scaffold Site at Tower Hill, to the north near the Tower of London

Margaret was not there to witness More’s execution. In my further research, I find that it’s still uncertain as to whether this was out of grief, or because she wasn’t informed in time to get there, or because she and the rest of More’s family weren’t allowed to attend. Despite her absence, More was no doubt comforted by the memory of his last encounter with her. Margaret waited among the crowd where she knew More would pass when he was returned to his Tower cell after his trial in Westminster Hall. Upon seeing him, she discarded the dignified bearing expected of her as a gentlewoman, pushing her way through the crowd and, recklessly, past his armed guards, and flung herself on More, showering him with embraces and kisses. According to Roper, there was scarcely a dry eye among those who witnessed this scene. Margaret was loving and solicitous of More’s legacy as she had been of himself. After his severed head had been displayed for a time, Margaret conspired to have it retrieved and it was buried with her. She quickly went to work collecting, arranging, annotating, and publishing a collection of her father’s works and letters. It’s as much the work of Margaret as anyone else that her father’s memory remained so prominent, and so positive, in English, Catholic, and Renaissance history.

UPDATE: in researching the practice and legality of torture in Tudor England, I found more information about the inscription I found as I left the Bell Tower chamber where Elizabeth was imprisoned which includes ‘In forture strange, My trouth was tried, Yet of my liberty ye denied…’ According to scholar Elizabeth Hanson, it was written in 1581 by Thomas Myagh, who had been imprisoned and tortured at the Tower under suspicion of involvement in an Irish rebellion against Elizabeth’s reign.

*Patron of this Tower of London journey: Laurence Murphy ~ With warmest gratitude, thank you!*

*Listen to the podcast version here

~ Ordinary Philosophy is a labor of love and ad-free, supported by patrons and readers like you. Any support you can offer will be deeply appreciated!

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Sources and inspiration:

Ackroyd, Peter. The Life of Thomas More. London: Chatto & Windus, 1998

Annual Survey of Visits to Visitor Attractions: Latest Results.‘ VisitBritain.org

Borman, Tracy. The Story of the Tower of London. London: Merrell Publishers Limited, 2015

Borman, Tracy. ‘The Tudors and the Tower.‘ Tudor Times website, 3 Aug 2015

Bowker, M. ‘Roper [née More], Margaret (1505–1544), Scholar and Daughter of Sir Thomas More.’ Oxford Dictionary of National Biography

Camden, William Norton, Robert; Hans and Hanni Kraus. The historie of the most renowned and victorious Princesse Elizabeth, late queen of England. Contayning all the important and remarkeable passages of state both at home and abroad, during her long and prosperous raigne. Composed by way of annals. Neuer heretofore so faithfully and fully published in English.
Sir Francis Drake Collection Library of Congress. London: Printed by N. Okes for B. Fisher; 1630

Collinson, Patrick. ‘Elizabeth I (1533–1603), Queen of England and Ireland.‘ Oxford Dictionary of National Biography.

English Monarchs website: ‘The Bell Tower’ and ‘The Queen’s House

Erasmus, Desiderius, Margaret Roper, and Richard Hyrde. A Deuoute Treatise vpon the Pater Noster, Made Fyrst in Latyn by the Moost Famous Doctour Mayster Erasmus Roterodamus, and Tourned in to Englisshe by a Yong Vertuous and Well Lerned Gentylwoman of. XIX. Yere of Age. London: Thomas Berthelet, 1525

Freeman, Thomas S. (2002). ‘`As true a subiect being prysoner’: John Foxe’s notes on the imprisonment of Princess Elizabeth, 1554-5.‘ (Notes And Documents). The English Historical Review, 117(470), 104-116

Furness, Hannah. ‘Wolf Hall is ‘Deliberate Perversion’ of History, says David Starkey.The Telegraph, 26 Jan 2015

Graham, Beckett and Susan Vollenweider. ‘Episode 43: Elizabeth I, Part One‘ and ‘Episode 44: Queen Elizabeth 1, Part Two‘ for their History Chicks podcast

Guy, John. A Daughter’s Love: Thomas and Margaret More. London: Fourth Estate, 2008

Guy, John. ‘For What Did Thomas More So Silently Die?’ Lecture published at Tudors.org

Hanson, Elizabeth. ‘Torture and Truth in Renaissance England.’ Representations, no. 34, 1991, pp. 53–84

House, Seymour Baker. ‘More, Sir Thomas [St Thomas More] (1478–1535), Lord Chancellor, Humanist, and Martyr.‘ Oxford Dictionary of National Biography.

Jones, Jonathan. ‘Wolf Hall is Wrong: Thomas More was a Funny, Feminist Renaissance Man.‘ The Guardian, 29 Jan 2015

Marc’hadour, Germain P. ‘Thomas More.’ Encyclopædia Britannica

Massie, Allan. ‘Let’s Not Overlook the Gory Details of Gloriana.The Telegraph, 02 Jun 2012

More, Thomas. The Apology of Sir Thomas More, Knight. from The Complete Works of St. Thomas More, Vol. 9. Yale University Press, published online by The Center for Thomas More Studies

More, Thomas. Conscience Decides: Letters and Prayers from Prison Written Between April 1534 and July 1535. Selected and arranged by Dame Bede Foord; preface by Trevor Huddleston; introduction by Germain Marc’hadour. London: Geoffrey Chapman Ltd, 1971

More, Thomas. The English Correspondence of Sir Thomas More, 1947 Rogers edition, Princeton University Press, published online by The Center for Thomas More Studies

Moynahan. God’s Bestseller: William Tyndale, Thomas More, and the Writing of the English Bible – A Story of Martyrdom and Betrayal. New York: St. Martin’s Press, 2003

Pius V. Regnans in Excelsis: Excommunicating Elizabeth I of England. 1570 (encyclical). From Papal Encyclicals Online

Roper, William. The Life of Sir Thomas More1556. Ed. Gerard B. Wegemer and Stephen W. Smith. From Center for Thomas More Studies, 2003

Shermer, Michael. ‘We’ve Known for 400 Years That Torture Doesn’t Work.‘ Scientific American, May 1, 2017

Stanford, Peter. ‘Sir Thomas More: Saint or Sinner?’ The Telegraph, 20 Jan 2015

Teysko, Heather. ‘Catholics in Elizabethan England.‘ Renaissance English History Podcast: A Show About the Tudors, episode 26, Jul 6, 2015

Teysko, Heather and Melita Thomas. ‘Tudor Times on Thomas More.’ Renaissance English History Podcast: A Show About the Tudors, episode 55, Sep 16, 2016

Tower Hill Memorial.Commonwealth War Graves Commission website

Weikel, Ann. ‘Mary I (1516–1558), Queen of England and Ireland.’ Oxford Dictionary of National Biography

The Bell Tower, Tower of London: Thomas More, Elizabeth I, and Other Histories, Part 2

Entrance to the burial chamber below St Peter ad Vincula, Tower of London, England

Saturday, May 4th, 2018, continued

Simon, Laurence, and I leave the Queen’s House and follow Simon past the Tower Green to the Royal Chapel of St Peter ad Vincula (‘St Peter in Chains’). We descend a narrow stone stairway which leads to a chamber underneath the chapel and find ourselves in a chamber with low, arched ceilings. The room is constructed of stone or brick, perhaps both; it’s hard to determine exactly which since it’s thickly painted, and plastered in some places. The walls are lined with black tablets with names inscribed in curly script. Before the names, some contain such inscriptions as ‘Here lieth the body of…’ or ‘To the memory of…’

A tablet on the north wall, above several of these black name-inscribed tablets, explains:

‘Within this wall are deposited in two chests the remains of many distinguished persons who suffered death on Tower Hill and which were for a time interred beneath the floor of the chancel and nave of St Peter ad Vincula of the Tower of London * The removal of which was necessitated by repairs and alterations within the chapel by H.M. Office of Works in the years 1876-7 * The reinterment of these remains was under the supervision of Lieut-General Milman * Major of the Tower * A member of the committee appointed to carry out the alterations April 1877.’

At the west end of the chamber near the door where we entered, there’s a large alcove with a pointed ceiling, and within the alcove is a large darkly-painted sort of chest with a portrait bust of Thomas More on the center top. It’s flanked by two large candles, with one small one in blue glass burning in the center in front of the bust, and two long narrow holders containing many more small candles below. There are two kneelers directly in front of the alcove, and one off to the left below two framed portrait prints, one of John Fisher and one of More. The large chest in More’s alcove is inscribed:

Thomas More
Knight * scholar * writer * statesman
Lord Chancellor of England 1529 – 32
Beheaded on Tower Hill, buried in this Chapel
1535
Canonized by Pope Pius XI 1935

This may be the actual resting place of his remains or it may be a cenotaph, an empty tomb memorializing a person whose remains are elsewhere, in this case, elsewhere within the chamber.

Thomas More memorial shrine below the chapel of St Peter ad Vincula, Tower of London

Thomas More portrait bust in his memorial shrine below St Peter ad Vincula, Tower of London

This chamber is where, as Simon confirms, More’s body is buried. His head, however, is not buried with it. As was the usual practice for those executed by beheading, More’s head was boiled for preservation then placed on a spike over London Bridge, on the very spike upon which John Fisher’s severed head had already been displayed for two weeks. They were placed there to serve as a warning to others. More’s daughter Margaret Roper, so distraught that she could not bring herself to witness his execution, managed to retrieve it after it was displayed for some time (my sources disagree about how much time), and the skull was buried with her in Chelsea Old Church when she died nine years later.

More and his family regularly attended services at Chelsea Old Church since they lived nearby; Roper’s Garden across the street may be on land that belonged to the More estate where Henry VIII would come to visit More during happier times. The More chapel in Chelsea Old Church is among the few sections that stand today after surviving the 1941 bombing that reduced most of the church to rubble. The church has since been restored to nearly its original appearance. More’s head and Margaret’s body are no longer buried there, however. After Margaret’s husband and More’s early biographer William Roper died in 1578, their remains were all buried together in the Roper family vault at St. Dunstan’s Church in Canterbury.

Burial chamber below St Peter ad Vincula, Tower of London

The Royal Chapel of St. Peter ad Vincula, Tower of London

Next, we ascend the stairs from low light of the burial chamber into the bright sunshine, then enter lovely St Peter’s chapel proper. Simon tells us stories about many things found in the chapel and people buried within it. While they’re very interesting to hear, I won’t include them in this account since they’re unrelated to the subjects I journeyed here to explore. St Peter ad Vincula was first converted from a simple parish church when the Tower walls were extended outward in the 11th century, placing the church within its walls as the complex was enlarged. Henry III expanded and redecorated it as a royal chapel in the 13th century. Though it had remained in use, the chapel had fallen into a sad state of repair by the latter half of the 19th century. The extensive restoration of 1876-77, which had led to the aforementioned reburials in the chapel’s subterranean chamber, also removed many of the seventeenth- and eighteenth- century additions that gave the chapel an ornate but dark and crowded look. Today, the interior has a bright and airy look while still very decorative with its arches and stained glass windows, a significant improvement.

This photo of the Royal Chapel of St Peter ad Vincula at the Tower of London is courtesy of TripAdvisor. Photography is not allowed within the chapel, though evidently, it’s possible to obtain permission

Lady Jane Grey, perhaps after a lost Holbein portrait by Magdalena and/or Willem de Passe, published by Frans van den Wyngaerde 1620, via Project Gutenberg

The names of many famous persons buried in and below the chapel are listed on a scrolled brass plaque on the wall near the front door. They include among them, in the order listed: John Fisher, Bishop of Rochester; Sir Thomas More; Queen Anne Boleyn; Thomas Cromwell, Earl of Essex; Queen Katherine Howard; Sir Thomas Arundel (his name is carved into the walls of Beauchamp Tower in numerous places); John Dudley, Duke of Northumberland; and Lady Jane Grey.

After touring the chapel, we part ways from Simon for about quarter of an hour: he discovers that he needs to fetch a key from his colleague in order to visit our next destination. Laurence and I bask in the sun and talk over what we’ve seen and heard thus far. What an adventure! we agree. When Simon returns, we head back past the Queen’s House towards the Beauchamp Tower.

Speaking of Lady Jane Grey… Simon points out a darker brick building on the way back past the Queen’s House. It’s a three-story structure not including the low attic rooms beneath its pointed gables, with brightly painted blue doors. Through the smudged windows, I see evidence of its use at least in part as a storage space. Before it can welcome visitors, the building needs to be restored, says Simon, and there are plans to do so. This is where Lady Jane Grey stayed during her brief nine-day reign, from July 10th, 1553, when she was proclaimed Queen after Henry VIII’s son Edward VI’s early death until July 19th when Henry VIII’s eldest daughter Mary was proclaimed Queen by her supporters. Mary won out, and Jane was then held here until executed seven months later.

Section of Queen’s House where Lady Jane Grey was kept in the Tower of London

Jane Grey was a distant cousin of Mary; Jane was Henry VIII’s great-niece. Although Mary was the next in line to the throne after her younger brother Edward, according to Henry VIII’s third and final Act of Succession of 1543, the dying fifteen-year-old king named Jane Grey as his heir in hopes that foreign powers would not gain access to the throne through marriage to his elder sisters. It wasn’t just a matter of international politics, however: the Protestant Edward was anxious to keep the throne in Protestant hands and Mary was a committed Catholic. When Mary took power, Edward’s fears were realized: she released all of the Catholics still imprisoned since Henry VIII had them arrested, and worked to return England to the Catholic fold.

Queen Mary I by Master John, 1544, now at the National Portrait Gallery in London, public domain via Wikimedia Commons

Mary did not want to execute Jane. She was actually very fond of her, just as she was of her little brother Edward, despite their religious differences and despite the fact that they were rival claimants to the throne. Jane was persuaded by her husband Guildford Dudley, her parents, and her ambitious father-in-law the Duke of Northumberland to take the crown according to Edward’s wishes. Mary held the view that many historians still do today, that Jane was an unwilling pawn used to further the interests of power-hungry family members and their connections. Some, however, believe that Jane was more ready and willing to be queen then many of her later chroniclers would admit. She was and still often is portrayed as an innocent martyr to duty, family, and religious conflict. It is true that she was forced into the marriage with Dudley, that she harshly condemned her father-in-law Northumberland’s power grabs, and supported Mary’s ascendancy to the throne. So Mary was more than willing to spare Jane’s life, though she did keep her imprisoned in the Tower for security’s sake. But during her imprisonment, members of Jane’s family and their connections continued to involve themselves in plots to undermine Mary’s reign, and in the interests of removing these persistent threats around their Protestant figurehead Jane, Mary felt forced to act. Jane was executed on the same day as her husband, on February 12th, 1554. According to eyewitness accounts, after watching, at her own insistence, her husband’s execution, Jane faced her death stoically, proclaimed her innocence firmly but not self-pityingly, and held fast to her Protestant beliefs. Her father-in-law Northumberland had already been executed the previous August. Her father Henry Grey, Duke of Suffolk, was executed eleven days later, after having taken part in one too many anti-Mary conspiracies.

Entrance to the Beauchamp Tower, Tower of London, England

In the long run, Edward VI’s hopes of England continuing as a Protestant country were realized: the unpopular Mary I died on November 17th, 1558, after only a five-year-reign. Her younger sister, the daughter of Anne Boleyn who ascended to the throne as Elizabeth I, broke the pattern her siblings had set of dying after very short reigns. More about Elizabeth shortly.

As we continue past the Queen’s House, Simon points out the upper sections in white plaster supported by dark wood beams, in that classic Tudor style. It was originally built as a living space for Anne Boleyn, Henry VIII’s second wife and the reason he broke off communion with the Church of Rome, but it was not to be used as such. Instead, Anne was imprisoned there for about 18 days before her husband had her executed on May 19th, 1536, not even one year after More was executed in part for opposing her marriage to Henry VIII. I’ve decided not to tell the story of Anne Boleyn here. There’s been a glut of Anne Boleyn-related documentaries, miniseries, and television specials in the last several years, and I feel a bit of Boleyn-related-fatigue at this point. There’s also a five-day-a-week, twice-daily reenactment here at the Tower of Anne’s ‘tragic final days at the famous fortress, from her imprisonment and interrogation, through to her trial and execution,’ according to the Tower of London’s website. During our later Tower explorations, we see the troupe’s retinue, beautifully costumed and equipped, make the solemn march behind the faux Anne from the archway leading from the Traitor’s gate up to the Tower green. Though I won’t tell her story, she will figure in the next one, though.

Elizabeth’s Walk leading from the Beauchamp Tower to the Bell Tower, Tower of London

Alcove in the upper cell of the Bell Tower, Tower of London. Note the portraits of Bishop John Fisher, executed two weeks before More, and then-Princess Elizabeth

So, to continue: we follow Simon through the Beauchamp Tower door and up a narrow spiral staircase. There’s some uncertainty as to whether Simon had been given the right key, but after a little fumbling with its inability to smoothly open the lock, it gives way, and we step out onto a long balcony walk with a crenelated wall running along the Tower Green side.

This walkway leads from the Beauchamp Tower to the upper chamber of the Bell Tower, no longer accessible by the old small staircase that had been there in More’s time. Simon confirms that this is the walkway commonly known as Elizabeth’s Walk. Princess Elizabeth, daughter of Henry VIII and his second wife Anne Boleyn, younger sister of Mary, and older sister of Edward, was held here in 1554 following the Wyatt rebellion. This was one of those in which some of Jane’s family and connections were implicated, though the purpose of this one was to prevent Mary from marrying the Catholic Philip of Spain and to put Elizabeth, not Jane, on the throne. A few weeks after the plot was foiled and many involved it in were imprisoned and executed, Mary had Elizabeth committed to the Tower.

Queen Elizabeth I by unknown English artist, oil on panel, ca 1600, at the National Portrait Gallery, London

Unlike Jane and Edward, Mary did not particularly like Elizabeth. Religion must not have been that much of an issue since Mary loved her brother and cousin despite their religious differences, though it may have contributed. Rather, sibling rivalry likely had much more to do with it, sibling rivalry of a very particular sort, exacerbated or perhaps entirely created by the adults in their lives. When Henry VIII divorced Catherine of Aragon and married Anne Boleyn, he had Mary declared illegitimate as an additional way to bolster the perception of legitimacy for his new marriage. After Anne bore Elizabeth, the new Princess and heir apparent was given the honors and retinue that was stripped from Mary, who was required to stop referring to herself as Princess. Though she could do nothing about the other indignities of losing her place in the royal household, she refused to recognize her demotion to ‘Lady Mary.’ Henry VIII was angered at his daughter’s stubbornness in this matter and punished her for it in various ways, but she would not relent. He may have recognized and even come to respect that the steely will Princess Mary exhibited echoed his own, and over time he softened in his stance toward her.

Upper cell of the Bell Tower, Tower of London, England

As we continue along Elizabeth’s Walk, Simon explains that evidence could not be produced that was sufficient to legally convict Elizabeth for her purported connections to plots to undermine or overthrow Mary’s reign. I think this was true for the court of public opinion as well. Immersed in the constantly shifting dangerous royal sand trap that was the Tudor family, the highly intelligent Elizabeth had grown wise and wary very early on. She was just too canny to accept communications from suspicious persons. But, says Simon, since she lied at least by omission since she knew about the plots, Elizabeth was technically guilty. Mary would have been far more legally justified in executing Elizabeth than Jane and nearly did so more than once, but she had reasons to hold back. One, it seems, was her religious compunction against killing her own sister. Another was Mary’s realization that she was growing increasingly unpopular and she was afraid of rousing support for Elizabeth and the Protestant cause by making a martyr of her. Simon tells us that Elizabeth was the only prisoner ever held in this room to survive their imprisonment here.

Another view of the upper cell of the Bell Tower, Tower of London

Then Simon opens the door to the Bell Tower’s upper chamber and we enter. In this rough-walled stone room, Princess Elizabeth was held for a time. All told, she was imprisoned in the Tower from mid-March to May 19th of 1554, but according to Patrick Collinson for the Oxford Dictionary of National Biography, she was held for much or most of that time in the aforementioned nearby upper floor apartments-turned-prison built for her mother Anne Boleyn, where the Queen’s House now stands. Perhaps this thickly-built, secure upper room of the Bell Tower we’re in now, above Thomas More’s cell and the same one which reportedly held John Fisher in 1535, may have been the room in which Elizabeth was initially held in or held anytime there seemed to be a danger of her rescue or escape.

Toilet installed for Hitler outside the upper cell of the Bell Tower, Tower of London

Next, Simon leads us down a tiny hallway off to the side of the main chamber. Perhaps, I’m guessing, it leads to where the old communicating stairway was. Whatever its original purpose, we find something very much unexpected: a toilet. Not just any toilet, it turns out. Simon explains that it this room was readied as a possible place to hold Adolf Hitler upon capture. Hitler’s imprisonment here never happened, and this toilet was therefore never used. And so, here it remains. I’m a little surprised it was never removed given its architectural incongruousness and the general depressing creepiness it evokes, but I suppose it’s just too interesting a historical reminder of that time of England’s crisis, tenacity, and triumph.

Simon has other interesting stories to tell us about World War II and his military history in general, which particularly fascinates Laurence. At one time, Simon says, he guarded the imprisoned Rudolf Hess, Adolf Hitler’s right-hand-man, for three years as I remember. Held in the Queen’s House for four days in May of 1941, Hess was the Tower’s last high-profile prisoner, as historian Tracy Borman writes. I won’t go into Simon’s stories of Hess and other military affairs here as they are unrelated to my quest here, but it’s a great starting point for digging into more of the long and fascinating history of the Tower.

‘Years of Peril’ document in upper cell of the Bell Tower, Tower of London

Returning to the main chamber, I spot a framed document upon a table, leaning against the southeast wall, and move in for a closer look. It’s entitled ‘Years of Peril’, and it’s neatly written by hand in an old-fashioned script, in black highlighted in places with red and surrounded by a green leafy decorative border. In many places, the document is wrinkled and the ink has run from the damp. It’s a great overview of the history we’ve just considered, laid out as a timeline. It reads:

1533

Whit Sunday [1st of June] –  Queen Anne goes to Her Coronation from the Queen’s House
7th September  –  Princess Elizabeth born at Greenwich

1536

19th May  –  Queen Anne to her execution and burial in the Chapel Royal of Saint Peter ad Vincula from the Queen’s House

1553

6th July  –  King Edward dies at Greenwich
10th July  –  Northumberland proclaims Lady Jane Grey, now married to his son Guildford Dudley, as Queen, they enter the Tower
3rd August  –  Queen Mary welcomed to London and enters the Tower
22nd August  –  Northumberland executed on Tower Hill
1st October  –  Queen Mary goes to Her Coronation from the Tower, having made 15 Knights of the Bath
31st October  –  Queen Mary announces intention of marrying Philip of Spain, arousing widespread opposition
13th November  –  Jane and Guildford Dudley condemned to death. No apparent intention to carry out sentence. Guildford in Beauchamp Tower, Jane with Yeoman Gaoler’s wife.

1554

25th January  –  Sir Thomas Wyatt leads Protestant rebellion from Kent. Bombards the Tower from Southwark.
27th January  –  Princess Elizabeth, though ill, ordered from Ashridge to Whitehall under escort. Queen Mary refuses to see Her half-sister.
7th February  –  Rebels defeated at Ludgate and Charing Cross. Wyatt captured.
12th February  –  Guildford Dudley executed on Tower Hill and Jane on Tower Green. They are buried by the Chapel Royal altar with their fathers.
6th March  –  Proxy marriage of Queen Mary to Philip of Spain
18th March  –  Princess Elizabeth brought by water to the Tower.
At the Water (Traitor’s) Gate, Princess Elizabeth says: –
“Here landeth as true a subject, being a prisoner, as ever landed at these stairs.”
At the Bloody Tower arch, when the Yeoman Warders say, “God Preserve Your Grace,” she replies: –
“…..I come no traitor, but as true a woman to the Queen’s Majesty as any is now living, and thereon I will take my death.”
Imprisoned in the Upper Chamber of the Bell Tower, being supposedly involved in the Wyatt Plot. Kate Ashley, her governess and companion, quartered elsewhere.
Interrogated by Bishop Gardiner and the Council.
In view of her poor health, permitted to walk on the battlements, still known as Elizabeth’s Walk, past her mother’s old room.
Robert Dudley, later Leicester, still imprisoned in the Beauchamp Tower.
Princess Elizabeth is permitted to walk in the Privy Garden, now Tower Green, escorted by the Constable and Lieutenant. Dines with them in Queen’s House but a little boy, who brings her flowers, is denied access.
11th April  –  Thomas Wyatt executed on Tower Hill, having exonerated Princess Elizabeth.
19th May  –  Princess Elizabeth released from the Tower. Conveyed under escort to Woodstock through demonstrations of loyalty to her.

1558

17th November  –  Princess Elizabeth proclaimed Queen on Mary’s death and begins Her Glorious Reign

1559

15th January  –  Goes to Her Coronation from the Tower

====================
10th May, 1982

Thirty years after Her Accession, Her Majesty Queen Elizabeth II was entertained by Her Royal Highness, The Princess Margaret, Countess of Snowdon in this Upper Bell Chamber. Together they paced Elizabeth’s Walk, mindful of the imprisonment of the first Princess Elizabeth here, dined in the Queen’s House and attended the Ceremony of the Keys.’

The Bell Tower cupola and a view of London and the Thames, Tower of London

The bell in the cupola of the Bell Tower, Tower of London, England, photo 2018 Amy Cools

The bell in the cupola of the Bell Tower, Tower of London

In the end, not only was Edward VI’s hopes of England remaining Protestant realized; his fears of a foreign prince taking power in England through marriage to one of his sisters came to naught. As her early chronicler William Camden described, Elizabeth was courted vigorously and widely by princes and aristocrats all over the Western world, some of whom she was personally fond of, and many of which could have helped replenish England’s exhausted coffers and bolster its world influence. Yet, she refused all of them. Her determination to remain single followed a severe bout of smallpox in 1562 which nearly killed her; such crises have a way of centering the mind and inspiring one to firmly establish priorities. As Camden reports, the next year Elizabeth replied to Parliament’s urging that she take a husband and produce heirs: ‘Yea, to satisfy you, I have already joined myself in marriage to an husband, namely, the Kingdom of England. And behold [taking a ring off her finger and showing it to them] the pledge of this my wedlock and marriage with my kingdom.’ And to underscore her determination to rule with authority in her own right, dominated by no man, Elizabeth continued, ‘But I commend you that ye have not appointed me a husband, for that were most unworthy the majesty of an absolute princess, and unbeseeming to your wisdom, which are subjects born.’ Elizabeth I was known through her long reign and ever after as the Virgin Queen.

After I do some photography, we leave the chamber through a little door, climb another little stairway,  and emerge onto the rooftop of the Bell Tower. The views up here are amazing, especially on this bright sunny day. The scattered clouds are puffy, the sky is a bright clear blue, and London is gleaming. We enter the pointy-roofed cupola and examine the old bell within. Simon tells us that this bell, once rung at executions, is now rung twice a day at curfew. We take in the views, talking all the while. Simon answers my questions about the histories I’m telling here and about good resources for researching my stories. He also tells us more interesting stories from his military career and of military history in general, again outside of the scope of this piece.

Simon Dodd and Amy Cools atop the Bell Tower, Tower of London

Inscription and clarification in the upper cell of the Bell Tower, Tower of London

As we go down again, on our way out of the Bell Tower chamber, I spot a section of stone that’s been inscribed and covered with a protective clear covering of glass or plastic, and a black slate underneath it with a transcription, strapped to the wall. In answer to my question, Simon tells me there’s a tradition that it was carved when Elizabeth was imprisoned here but it’s not really known just who carved it. Both texts are both worn and difficult to read. Here’s my best attempt to decipher what they say:

In forture strange
My trouth was tried
Yet of my liberty ye denied
There for reson, hath
Me perswaded did that
Pasyens must be ymb
rasyd. Thogh hard
Or unchasyth
Me with smart[…?]
Yet pasyens shall prevail

The gist of its meaning seems to be that the writer’s integrity was attacked and tried through the inexplicable circumstances of fortune and imprisonment. Though imprisoned, however, they decided that patience must be ‘ymbrasyd’ and that it would prevail in the end.

A view of London from the Bell Tower, Tower of London

We leave the Bell Tower, and in the courtyard near Tower Green, we thank Simon profusely and we all say our goodbyes. Then, accompanied by Laurence, I continue my Tower quest in the places that are accessible to us without official accompaniment. There are so many more fascinating aspects of these stories to be explored, and we press on. To be continued….

*Patron of this Tower of London journey: Laurence Murphy ~ With warmest gratitude, thank you!*

*Listen to the podcast version here

~ Ordinary Philosophy is a labor of love and ad-free, supported by patrons and readers like you. Any support you can offer will be deeply appreciated!

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Sources and inspiration:

Ackroyd, Peter. The Life of Thomas More. London: Chatto & Windus, 1998

Annual Survey of Visits to Visitor Attractions: Latest Results.‘ VisitBritain.org

The Bell Tower.’ English Monarchs website.

Borman, Tracy. The Story of the Tower of London. London: Merrell Publishers Limited, 2015

Borman, Tracy. ‘The Tudors and the Tower.‘ Tudor Times website, 3 Aug 2015

Camden, William Norton, Robert; Hans and Hanni Kraus. The historie of the most renowned and victorious Princesse Elizabeth, late queen of England. Contayning all the important and remarkeable passages of state both at home and abroad, during her long and prosperous raigne. Composed by way of annals. Neuer heretofore so faithfully and fully published in English. Sir Francis Drake Collection Library of Congress. London: Printed by N. Okes for B. Fisher; 1630

Chelsea Old Church: Thomas More.’ Chelsea Old Church website

Collinson, Patrick. ‘Elizabeth I (1533–1603), Queen of England and Ireland.‘ Oxford Dictionary of National Biography.

English Monarchs website: ‘The Bell Tower’ and ‘The Queen’s House

Freeman, Thomas S. (2002). ‘`As true a subiect being prysoner’: John Foxe’s notes on the imprisonment of Princess Elizabeth, 1554-5.‘ (Notes And Documents). The English Historical Review, 117(470), 104-116

Furness, Hannah. ‘Wolf Hall is ‘Deliberate Perversion’ of History, says David Starkey.The Telegraph, 26 Jan 2015

Guy, John. A Daughter’s Love: Thomas and Margaret More. London: Fourth Estate, 2008

Guy, John. ‘For What Did Thomas More So Silently Die?’ Lecture published at Tudors.org

House, Seymour Baker. ‘More, Sir Thomas [St Thomas More] (1478–1535), Lord Chancellor, Humanist, and Martyr.‘ Oxford Dictionary of National Biography.

Ives, Eric William. ‘Henry VIII (1491–1547), King of England and Ireland.’ Oxford Dictionary of National Biography.

Jones, Jonathan. ‘Wolf Hall is Wrong: Thomas More was a Funny, Feminist Renaissance Man.‘ The Guardian, 29 Jan 2015

Kennedy, Maev. ‘Historians Scorn Claims over Thomas More’s Cell.The Guardian, 10 Jan 2000

Marc’hadour, Germain P. ‘Thomas More.’ Encyclopædia Britannica

More, Thomas. The Apology of Sir Thomas More, Knight. from The Complete Works of St. Thomas More, Vol. 9. Yale University Press, published online by The Center for Thomas More Studies

More, Thomas. Conscience Decides: Letters and Prayers from Prison Written Between April 1534 and July 1535. Selected and arranged by Dame Bede Foord; preface by Trevor Huddleston; introduction by Germain Marc’hadour. London: Geoffrey Chapman Ltd, 1971

More, Thomas. The English Correspondence of Sir Thomas More, 1947 Rogers edition, Princeton University Press, published online by The Center for Thomas More Studies

Moynahan. God’s Bestseller: William Tyndale, Thomas More, and the Writing of the English Bible – A Story of Martyrdom and Betrayal. New York: St. Martin’s Press, 2003

Plowden, A. ‘Grey [married name Dudley], Lady Jane (1537–1554), Noblewoman and Claimant to the English Throne.Oxford Dictionary of National Biography.

Roper, William. The Life of Sir Thomas More1556. Ed. Gerard B. Wegemer and Stephen W. Smith. Center for Thomas More Studies, 2003

Stanford, Peter. ‘Sir Thomas More: Saint or Sinner?’ The Telegraph, 20 Jan 2015

Teysko, Heather and Melita Thomas. ‘Tudor Times on Thomas More.’ Renaissance English History Podcast: A Show About the Tudors, episode 55, Sep 16, 2016

Weikel, Ann. ‘Mary I (1516–1558), Queen of England and Ireland.’ Oxford Dictionary of National Biography

Happy Birthday, David Hume!

In honor of David Hume‘s birthday, May 7, 1711, let me share anew my history of ideas travel series and other pieces I’ve written in honor of my favorite philosopher if I was pressed to chose only one. I fell in love with his native Edinburgh when I originally visited in the spring of 2014 but even so, I wouldn’t have predicted I would now be living here furthering my education at his alma mater, the University of Edinburgh. It would have been even more impossible to predict that the window of my flat would be located directly across the narrow square from the University’s David Hume Tower. I was moved to observe one day, and still am whenever I think or tell of it, that the windows of that glassy tower often reflect the light of the rising sun into my window. I could imagine no more poetic image than that of how this great Enlightenment thinker has influenced my life.

Here they are in the order I wrote them, starting several years back. Perhaps you’ll find, as I do when I return to old pieces from time to time, that my thinking has developed and my mind has changed, to various degrees, on some things:

First Day in Old Edinburgh: Hume Sites and Monuments
Hume’s New Scene of Thought, and, It’s Good to Be Able to Say ‘I Don’t Know’
Hume Sites and Monuments, Part 2
The Consolations of Philosophy, and A Death Free from Fear
Scotticisms
Happy 303rd Birthday, David Hume!
The Debate Over Government and Freedom
The Tale of the Magic Toe – Superstition? Or What?
Hume Sites and Monuments, Part 3
Water of Leith
Last Day in Edinburgh, May 13th, 2014
Hume, Aristotle, and Guns
A memory quilt I created for my Edinburgh trip:
A Hill and a Wall in Edinburgh, 2015, 102″ x 69″
Enlightenment Scotland: Site of James Boswell’s Home in James Court, Edinburgh
Enlightenment Scotland: Advocates Library, Edinburgh
Chirnside and Ninewells, Scottish Borders, Childhood and Summer Home of David Hume
Enlightenment Scotland: Edinburgh’s Select Society
Photobook: Robert Adam, Architect of Edinburgh
Photobook: Letter from David Hume to James Balfour, Mar 15, 1753

*A version of this piece was previously published at Ordinary Philosophy

~ Ordinary Philosophy is a labor of love and ad-free, supported by patrons and readers like you. Any support you can offer will be deeply appreciated!

Happy Birthday, David Hume!

In honor of David Hume’s birthday, May 7, 1711, let me share anew my history of ideas travel series I created in honor of my favorite philosopher in his home city of Edinburgh, Scotland. I’ll soon be in Edinburgh again, this time for at least one year, to pursue a Master’s Degree in Intellectual History at the University of Edinburgh. I can hardly express how thrilled I am at the prospect! I’ll be expanding this Hume series while I’m there.

To Edinburgh I Go, In Search of David Hume

Hello, friends of Ordinary Philosophy! I’m pleased and excited to announce my upcoming adventure: my first philosophical-historical themed adventure, and my first trip to Edinburgh, Scotland!

Here’s my plan:

I’m taking a series of trips to places around the world, where I explore the lives and ideas of great thinkers in the places where they lived and worked. I’ll follow in the footsteps of thinkers who are no longer alive, since those who are still telling their own stories. But those who are no longer alive in the body live on in the ideas that they pass on, and in the example they provide for us to follow.

I’ve decided to start with the philosopher I most admire as a person as well as a thinker, the great David Hume. He was not only revered for the brilliance of his ideas and his honesty in presenting them, but also as a premier example of a genial, generous, great-hearted person; so much so, in fact, that one of his closest friends nicknamed him ‘Saint David’.

Hume is often described as the greatest philosopher to write in English and among the greatest philosophers of all time, period. He was a central figure in the Scottish Enlightenment, and a profoundly influential empiricist and moral philosopher

So off to beautiful Edinburgh I go! There, I’ll visit the places where he worked, thought, wrote, studied, and rested. I’ll be traveling there in the first two weeks of May, and will be writing throughout the trip. I’ll be writing in this blog not only about his ideas, but about what I can discover about his everyday life, and whatever feeling of his time and place I manage to uncover in my time there.

If you have any questions for me to answer while I’m there, or pictures you’d like me to take for you, or any information you have that could help me with this project, I’d love to hear from you!

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Here are my essays on Hume as I discover him in my travels, in (roughly) chronological order:

First Day in Old Edinburgh: Hume Sites and Monuments
Hume’s New Scene of Thought, and, It’s Good to Be Able to Say ‘I Don’t Know’
Hume Sites and Monuments, Part 2
The Consolations of Philosophy, and A Death Free from Fear
Scotticisms
Happy 303rd Birthday, David Hume!
Cycling Through Edinburgh, First Time
The Debate Over Government and Freedom
The Tale of the Magic Toe – Superstition? Or What?
Hume Sites and Monuments, Part 3
Water of Leith
Last Day in Edinburgh, May 13th, 2014
Hume, Aristotle, and Guns
and a memory quilt I created for my Edinburgh trip:
A Hill and a Wall in Edinburgh, 2015, 102″ x 69″

Ordinary Philosophy and its Traveling Philosophy / History of Ideas series is a labor of love and ad-free, supported by patrons and readers like you. Please offer your support today!

New Podcast Episode: Margaret Sanger in the San Francisco Bay Area, California

Scottish Rite Temple mosaic, above the doorway of what’s now the Regency Center, San Francisco

Listen to this podcast episode here or on Google Play, or subscribe on iTunes

Fairly early on in my research for my history of ideas series on Margaret Sanger in New York City, I discover that she delivered one of her more famous addresses here in Oakland. Practically just around the corner from where I live, in fact!

So I’ve long had the idea of doing a follow-up Sanger project here in the San Francisco Bay Area, certain I’d find she’s been here more than once. That turns out to be the case. And not only do I discover that she visited here several times, I find that the excellent library at the University of California at Berkeley has some great resources for filling in some gaps in my information about Sanger in NYC. So, this story will have two parts: the first part is about sites associated with Sanger here, and the second part is about some discoveries I make in U.C. Berkeley’s archives following up on two NYC sites… Read the written version here

Ordinary Philosophy and its Traveling Philosophy / History of Ideas series is a labor of love and ad-free, supported by patrons and readers like you. Please offer your support today!

New Podcast Episode: Margaret Sanger and Race

Dr Dorothy Ferebee - Planned Parenthood as a Public Health Measure for the Negro Race, speech for Birth Control Federation of America, 1942

Dr Dorothy Ferebee – Planned Parenthood as a Public Health Measure for the Negro Race, speech for Birth Control Federation of America, 1942

Listen to this podcast episode here or on Google Play, or subscribe on iTunes

Since the earliest days of her birth control activism, Margaret Sanger has been often accused of being a racist, among other things. To many of her critics, her birth control advocacy must be understood as a nefarious plot to undermine human morals and decency, and any means of twisting her message to convey this are fair game. As I discuss in an earlier piece, a favored method of attack, which persists to this day, is to present a sentence or phrase of Sanger’s out of context to ‘prove’ her ‘true’ beliefs about people of other races. Her detractors even claim that she was on a genocidal mission to reduce or even exterminate black people, Jews, and other immigrant groups by destroying future generations. Never mind that Martin Luther King, Jr. praised her work on behalf of his beleaguered people. Never mind that she worked closely with civil rights leaders such as Mary McLeod Bethune and W.E.B. DuBois. Never mind that she opened clinics to serve black and other minority women because so many existing clinics refused to serve anyone but whites. Never mind that she wrote in 1944:

‘We must protect tomorrow’s Chinese baby and Hindu baby, English and Russian baby, Puerto Rican, Negro and white American babies who will stand side by side… to bring promise of a better future’

Read the written version here

Ordinary Philosophy and its Traveling Philosophy / History of Ideas series is a labor of love and ad-free, supported by patrons and readers like you. Please offer your support today!

New Podcast Episode: Margaret Sanger NYC Sites, Day 4

Planned Parenthood Clinic at Margaret Sanger Square, Mott and Bleeker Streets, NYC

Planned Parenthood Clinic at Margaret Sanger Square, Mott and Bleeker Streets, NYC

Listen to this podcast episode here or on Google Play, or subscribe on iTunes

Friday, October 21st, 2016

It’s cold and rainy, so I spend a long morning with my coffee as I do more research. Try as I might, I just can’t identify, with any certainty, the exact site of the Queens County Penitentiary, Long Island City, where Margaret Sanger was imprisoned for thirty days in 1917 for operating her Brownsville birth control clinic. Nor do I locate the site of the original White Plains Hospital where Sanger trained as a nurse. I had pored over the atlases of that town, from that time, in the New York Public Library map division, and I searched assiduously in their digitized records this morning. No luck.

So I finish my account of the first site I visited on Tuesday and publish it, then head out. It keeps raining, but oh well, it’s not a terribly long walk and besides, I welcome a walk in the rain, under my umbrella, of course. The drought back home had been mostly unrelenting for ages and it’s nice to experience a good rain again.

My first destination is Planned Parenthood’s Margaret Sanger Center at Mott and Bleecker Streets… Read the written version here

Ordinary Philosophy and its Traveling Philosophy / History of Ideas series is a labor of love and ad-free, supported by patrons and readers like you. Please offer your support today!

 

Welcome to the new Ordinary Philosophy!

Ordinary Philosophy, Writing a letter *oil on panel *39 x 29.5 cm *signed b.c.: GTB *ca. 1655, assemblage by Amy Cools 2015Greetings to all,

On this New Year’s Day, which also happens to be my birthday and therefore, personally, doubly a day of new beginnings, I’m looking forward to a more expansive, more energetic future for Ordinary Philosophy!

What is Ordinary Philosophy?

It’s a series of explorations founded on the belief that philosophy is an eminently useful endeavor as well as a fascinating and beautiful one, and that citizen philosophers and academic philosophers alike share in making it so. A citizen philosopher myself, I found that my experiences as an avid reader, an artist, a working person, an entrepreneur, a student, and a writer filled my mind constantly with questions and new ideas, spurring me ever on in the search for answers. As I’ve always been a restless and hungry thinker, I fell in love with philosophy, especially, practical philosophy and the history of ideas.

What is Ordinary Philosophy’s mission?

It’s always been to share this love of philosophy and the history of ideas with you. In my explorations, I’ve encountered the most fascinating, innovative, and beautiful ideas from the curious, thoughtful, questing, and inventive world out there, from academic philosophy to science to history to current events to politics to the arts and so, so much more; so much more, in fact, that I can’t possibly process it all on my own.

So here at O.P.’s new home, I’ve broadened the mission.

While there have been occasional guest posts, there will be much more of an emphasis on providing a forum for many more voices at O.P., representing views from all walks of life. O.P. will also publish many more reviews, recommendations, and links directing readers to the great ideas proliferating out there that may be of special interest to O.P.’s audience.

The Traveling Philosophy / History of Ideas series will also expand. Each series will become more in-depth, with more detailed explorations of the life and ideas of each subject and more resources for further exploration and study. The podcast will expand in tandem: new audio recordings of longer pieces published in O.P. for those of you on the go who enjoy the ideas found here but don’t always have the time to sit down and read. As time goes by, I plan to expand the podcast as well to include interviews and a series of downloadable travel guides to accompany the History of Ideas series.

To better accomplish this expanded mission, I’ve moved O.P. here to its new platform: easier to read, use, and share. So if you love great ideas and the pieces you encounter here, please support O.P.’s expanded mission by sharing as widely as you can.

Lastly, dear readers, I appeal to you: Ordinary Philosophy is a labor of love, and depends entirely on your support. I’m determined to keep O.P. ad-free, but can’t do it without you. All financial contributions will be credited by name (unless anonymity is expressly preferred, of course!) on each project funded by their donations, and welcomed with deepest gratitude. Please support Ordinary Philosophy today!

Yours,

Amy Cools, founder and editor of Ordinary Philosophy

*Listen to the podcast version here or on iTunes