Miscellany - Joan Lennon

Historical research makes use of venerable sources and texts held in reputable libraries and unimpeachable online sites, methodically uncovered and assessed - essential ingredients for writing historical fiction and non-fiction alike. But sometimes, we stumble across books that might not even have anything to do with the work in hand but which, months or years later, become our go-to place of inspiration and those precious tiny telling details that give our writing savour and life.

Today I'm celebrating a miscellany of books like that - just a few - there are many more! - acquired from charity shops, unexpectedly come upon in second- and first-hand bookshops, or at the bottom of boxes inherited from the clear-outs of family homes.

For example, during a visit to the Natural History Museum in London donkeys years ago, I bought Alfred Waterhouse and the Natural History Museum by Mark Girouard - the visit and the book planted the seeds of four Victorian mystery novels about Slightly Jones. Afterlives by Ruth Johnston gave me more wonderfully ghoulish material than I was able to use (but then, you shouldn't force everything you know into a book anyway!). Manners for Women and Manners for Men by Mrs Humphry (which I blogged about on History Girls many years ago here and here) were separate charity shop finds, and helped me enormously with the Slightly Jones series. Linda Cracknell's The Beat of the Heart Stones fed into the historical narrative poems of Never Still Nivver Still. Culpepper's English Physician and Complete Herbal came into my hands from my mother-in-law's bookshelves and provided depth and texture to the medieval series The Wickit Chronicles. Mary Kingsley's Travels in West Africa and Albert Robida's The Twentieth Century contributed to the non-fiction books Talking History and Great Minds, and also Revolution! (due out in 2026 from Templar Press).

If you come across any of these sometime, somewhere, make sure you give them a second glance - you are in for a treat! What books have you stumbled upon in unexpected places, maybe at times when you were thinking about something else entirely, that have helped bring your historical research to life? Serendipity is the writer's friend...

Joan Lennon website.

Joan Lennon Instagram.

Rethinking history with the help of K-drama by Gillian Polack

 

I started watching K-drama because I realised that, when I watched US, UK, or Australian television or read most books, I sympathised with the hero. This was not because I had anything in common with the hero, or because the hero had earned my sympathies through their charming personality or sad circumstances. Even when the hero was intensely dislikable, I cheered them on. This is one of the results of the cultural acceptance of the chief protagonist as being someone who requires that level of audience support in our society. Because I live in a culture that looks for a hero to be the core of so many stories, I have been trained to support anyone who is positioned in a story as a hero.

My personal likes and dislikes were less important than where the character stood in the narrative. This centrality of the hero and the audience need to cheer them on, and our tendency to (also culturally) only allow some kinds of people – white and male, often young – to take that hero role are two of the reasons I have, myself, written heroes are are not male and white, and who manage illness or disability. Knowing that, why was I unable to stand back and decide, early on in a story, that this hero was hurting everyone around him or that hero should be replaced by another? Why did I fall into the path of cheering these heroes on, regardless?

I knew the theory: that it was the place in the story path the hero took. That I wasn't cheering that hero on, but accepting the validity of that narrative path. Given that the hero was seldom from any background resembling my own, it meant that I gave a privilege to that hero (normally, as I said, white and male and quite young but in many types of story also someone who would celebrate Christmas and who had a British or US accent) that I never give myself. I wanted to know what I was not seeing when I followed the hero’s path and cheered him along.

The hero path in K-drama is very similar to that in US television of related kinds. The stories use similar beats and plot points. The main difference is that the hero in K-drama is Korean, not from particular English-speaking countries. This is not a vast difference, but I did not need a vast difference to start to grapple with why I simply accepted heroes – I just needed to see that whenever I watched a TV show I automatically sympathised with the hero, regardless of whether this was a good idea or not. I needed to be able to choose when I cheered the hero on, and that small cultural distancing (Korean heroes rather than American or British) opened that choice up to me. 

Right now, I’m working on both fiction and non-fiction that includes Jewish history in ways we are not used to including them. We have structures for putting Jews in novels, and… I’m breaking those structures. When I began my research (as an historian, initially, and about the same time I started watching K-drama) I saw the use of a set of simple structures informing us that, historically, Jews were mainly money lenders, or were only recent part of European history, or were never fully settled in this place or that, or had earned expulsions, or didn’t exist for hundreds of years in places where they had clearly lived for hundreds before. There were set dates and event by which most popular accounts of Jews in Europe swore as accurate… and very little evidence used to back those opinions. I saw many amazingly good historians simply ignoring European Jews, or giving the same descriptions of European Jewish history and that these same descriptions could be traced back to a single author who themselves had not done any significant research. I saw vast amounts of nineteenth century research ignored. I saw, also, that hate rested comfortably on these same ‘facts’ and narratives. I also saw that most novels reflected this and that Jews were seldom in the novels at all, much less acting as protagonists. The big exception to this was Holocaust novels. It was OK for Jews to be protagonists if they suffered more than any human should have to suffer. This, the fiction and the non-fiction alike, informed the way we see Jews discussed in the press, and in cafes. For me, because I’m Jewish, it’s affected my whole life. Right now, it’s a bit scary to be Jewish in Australia. For twenty-five years I worked with other people to help a whole range of folks to emerge from discrimination and to be treated fairly. I had to leave that environment because of Molotov cocktails and related events. I wrote a little of my experience into The Wizardry of Jewish Women – I was living the history at that point. It’s ironic that what I spent twenty-five years working with others to improve is the exact knowledge I need for my own everyday.  This is why I decided to use fraction of my work for the non-fiction book here (with a few modifications, like this sentence) and share it with all of you. 

Fiction writers and historians have useful perspectives at times like this and I count myself very fortunate to be both. When I realised that I needed to know why all this was so and what wood we were missing by looking at three trees out of an entire forest ,I had the tools to work it out. At that point K-drama merged with popular history. I went to Germany and, thanks to Deakin University and Heinrich Heine University, was able to spend five weeks asking all the questions. I began climbing out of a deep and unhappy hole.

What did I find out? Some of it was blindingly obvious. For instance, the patterns others see or fail to see rest on certain historical understandings, for instance, which gave Christian dominance over interpretations of the past, or that did not see how who knew whom and how dominates the evidence we have and whose past it actually reveals. For some aspects of history this Christian dominance lay at the heart of how a given historian might interpret Jewish history. In these cases, often the focus is on what happened to Christians, without any questions about whether this applied only to Christians or whether minority cultures and religions were also considered. Then the explanation talked about “history of the Rhineland” for example, when it really should have said “Christian culture in the Rhineland” or “Christian history in the Rhineland.”

Other historians focus on written sources (which is most certainly the simplest approach to our complex pasts) without considering who had access to the culture in these sources. Close-knit Jewish communities were influenced by the work of the rabbis and Talmud scholars. But what of Jewish farmers? What of those working in trade or craft who traveled to other countries and even hallway across the world? What of those Jews who were not literate or who turned up to synagogue but led an everyday life where they did not connect with the learned who give us most of our sources? What of those Jews who do not appear in records of customs and tariffs, of law and of politics?

What I learned from this was bleedingly obvious: knowledge is not universal and it is fairer to track it from its source and to see how it spread than to assume a universal similarity of all lives. The concept of a ‘universal Jew’ blinds too many people from seeing the uniqueness and interest in the personal lives of historical Jews. Just as there is no single model for a hero in real life, Jews are as diverse as other humans. They are simply not often depicted this way in historical fiction.

Inherent in this ‘universal Jew’ and other constructs that blind us from seeing the bleedingly obvious is how culture and knowledge are shared. Who we know matters to how we share culture and how we live our lives now, but it mattered far more before the intense communication we assume is standard today. Even printing and affordable books were not available prior to the latter part of the fifteenth century. K-drama was not available in Australia until the rise of streaming services. If we look at broadsheets and chapbooks from the early sixteenth century we can begin to see shared culture and know that it cut across more boundaries, but even then, most people lived in small communities and only some of these communities are visible to twenty-first century folks. Sharing of knowledge usually operated more like chatrooms that contain a few friends than like social media.

Christian-based sources are those most commonly used to interpret western European history. They influence how we describe Europe’s past in general. The fact that only a part of society had been explained is missing from so much of what we think we know. Did you know, for instance, that Charlemagne’s confessor converted to Judaism but still remained close to Charlemagne? Jews are usually invisible unless there is a pogrom, persecution, or a particularly notable individual that not even Christian-origin sources can ignore. It’s a bit like histories that are all about the doings of the good and great and forget that without peasants, most of the Medieval good and great do not have the income or even the food to do the things they do.Peasants also have interesting lives and also are difficult to find out about.

In some regions of Germany, where the Christian majority excluded the Jewish minority from everything important, it may be that the overall stories we tell of those places are as we read them. However… we cannot assume that this is the case. We cannot assume that the story of any majority culture or dominant gender in any place or time is the story of that place and time.

To return to my hero metaphor, heroes may follow similar paths in story, but that is the path of that type of story. It does not reflect other kinds of stories. 

What’s more, the hero’s journey has a very curious and strange relationship to both history and to how we see history.Once upon a time, I attended a workshop at an Arthurian conference: it introduced the hero’s journey. All the key elements of Joseph Campbell’s theory of the hero’s journey were explained in detail. The participants were then given a list of the main attributes of the hero, and the core elements of their journey. The presenter walked us through major heroic characters (King Arthur was his favourite example) and ticked off all the places where the hero’s journey matched the story of Arthur as told by Mallory.

Quietly, I kept my own list. I checked the story of the medieval romance of Alexander, and what we know about the life of Queen Elizabeth I, the life of a famous saint, and two other major historical figures. Between the lecturer’s examples and my own, Elizabeth’s most closely followed the hero’s journey.This is, I suspect, one of the reasons she is so treasured in popular memory. We recognise the path her life followed and transcribe it into popular story. 

It’s very difficult to do this for Jewish history, because very few Jewish lives are explained using that standard story. Even when, as with Elizabeth, the way we see a life might match the hero-journey narrative, very few writers or historians choose it for Jewish history or for the lives of historical Jews. We assume that Jewish stories should be told differently, in other words. Our most common stories about Jews are those of Shylock and Fagin and of victims murdered by hate. We carry these stories into our thoughts about the history of Jews. Every time Oliver! is played in Australia, I see an upsurge in antisemitism.

When friends of mine began to explore Jewish everyday life through looking at accounts and charters and many documents that have never been invisible but that were not looked at closely as sources of Jewish history for those places, I began to wonder about whether I needed to challenge my own view of Europe the way I’d challenged my own view of TV heroes. 

And so we come full circle. I’m almost at the stage where I can look for a publisher for this book. I have a bunch more understanding of why we’re in such a mess right now, politically and socially. Thank you, K-drama, historical novels and Charlemagne’s confessor.

Discovering Lost Culture, by Gillian Polack

 

Lost culture is exciting. How can something be exciting when we have lost it? Most times when we talk about loss, it’s in terms of the events that caused the loss. The political pressure, the murders – dire events that add up to big cultural losses. Yet, when a culture is lost because of irrepressible cruelty, it leaves traces. For years, I’ve been watching for such traces, to see how much we can know when remnants of a population have been forced away from their homes and when their lives have to be rebuilt from scratch. I don’t want to hear about horror. I want to find out what we can know about what was destroyed. I don’t look for the names of people: I want to know how they lived.

The first and most obvious relic is, in many cases, linguistic. I was just reading a study of eighteenth and nineteenth century Yiddish in Europe. It traced loan words from cultural areas such as food. Those loan words matched with a bunch of trade records and showed that there was a dynamic and strong Jewish butchers’ industry in the Polish-Lithuanain Commonwealth in the seventeenth century. These days most of the surviving descendants are in the US and may not even eat kosher, but some of the Yiddish has snuck into US English and so, in parts of the US, there is a memory of a life that people once led.

Other records come from the persecutors themselves. The records of the Inquisition have vast repositories of cultural information about Spanish Jews. They used it to technically prove that people were reverting to Judaism or had not dropped Judaism. While conversion to Christianity is by a claim of faith, the Inquisition demanded complete cultural change. Those who held religious power in the empire of Spain was key to maintained that Jews were impure and that impurity carried down the line to children and to children’s children so people with Jewish ancestry had to be watched forever in case they shifted back to their ancestral religion.

The “convert, leave or die” ultimatum in Spain in 1492 left a lot of people, then, having to forsake family traditions and local customs. It was not safe to wash and wear nice clothes of Friday, or to send for sweets made by your favourite Jewish confectioner, or even to eat salad on Saturday afternoons. It was possible to be burned alive if any of these small things informed the Inquisition that you were secretly Jewish. Because the Inquisition documented their research into what they regarded as lapsed converts, we know more about everyday life before 1492 as well as after it.

Another hidden aspect of culture is what happens when a whole cultural/religious group is suddenly missing: local culture changes to fill the biggest and most gaping holes. For example, in some places where Jews were sent into exile or mass murdered, the remaining Christian population would suddenly eat more pork. Why? I assume because it proved they were not Jewish and were therefore safe. Big cultural shifts have reasons. This is only one of them, but it’s a deeply-distressing one.

Let me finish on a less distressing note. Superstitions. Some superstitions are folk beliefs that have walked alongside popular culture and religious culture for a while. Others are what’s left when the framework and history for that belief or action is lost. I can imagine that, when we all have flying cars, people will still look both ways before crossing the road, because a hundred years of watching for regular cars instilled a habit so strong we mostly don’t notice we’re doing it.

What look like irregularities in a contemporary culture can tell us a lot about where that culture has been, historically. It’s not the core of my research right now. It’s something I keep an eye on. A lot of the lost elements of culture are the aspects that will bring a novel to life for readers. Understanding how they fit together and create living spaces for real people in our past also helps us write history into fiction more accurately. 

 

Someone sent me to a story the other day because they knew I was interested in alternate Jewish history (because my most recent novel, The Green Children Help Out, has superheroes and alternate Jewish history) and that story rested all of its research on Christian views of history. The concept was a terrific one: what would happen if the relationship between Christianity and Judaism were inverted, with Christianity the minor religion. Making Judaism more Christian both culturally and religiously meant the story didn’t even come close to exploring the concept. The major players were changed, but the everyday culture was not.

It’ll be a while before I can write a novel using these historical explorations, unless I want to follow the path of the story I so dislike. Before I can bring my imagination to play and tell stories based upon hidden and lost history, I need to find as much as I can about the hidden and lost histories. It’s a marvellously fun trail, but the research is happening now. Old and trusty studies aren’t nearly as useful as conferences and conversations with those doing the research.

Historical Fiction: Ways to keep your inner muse inspired

 by Deborah Swift

I have been writing for quite a number of years now and in that time the publishing landscape has changed enormously. I am now reliably informed by Google that there are 2,700 books published every single day, and against that tsunami of books, my sitting down at my desk every day to write another  can seem rather pointless. Why would anyone need even one more book?

When I first began writing, I was inspired by the whole craft of writing. I got myself a shelf full of books which told me about plot, structure, research, and other craft skills. Most of these books are now something I rarely look at as they offer the same old advice re-packaged. So where is a seasoned writer to find the inspiration to carry on writing?

Here are some online ideas I find really useful when I am particularly jaded. They are all free, and won't cost you a thing.

First up - there is always research. Research is my life blood and the interesting facts I discover whilst I'm doing it are not only what keeps me engaged, but also enables me to breathe a semblance of life into my books.

Visual Feasts - Go on a live tour.

There are online walking tours to just about everywhere now. How about one I've just enjoyed? It takes about 45 minutes and is an ideal visual orientation and overview of the subject I'm researching. You can tip the tour guide if you want but its not obligatory. Jewish History in Amsterdam

There are offerings on this site from every corner of the world -  London -Way of Death is about the execution sites and the Necropolis of Old London.

For a longer tour you could sample this from a different company, which has a different approach more like a lecture tour, and more in depth information - it lasts an hour and a half .

WWII and the Western Front.

Pin Back Your Ears - Listen to a podcast by another historical novelist

I love to hear other writers offer me their pearls of wisdom, and hearing someone else talk about their own difficulties helps me to feel I'm not alone in tackling my own big project.

Here are some good ones to get you started.

The Write Show - Writing Historical Fiction about a little known figure (Mary Magdalene) and how the writer handled contradictions in her sources.

Art in Fiction - Writers (most are historical novelists) talk about artists, writers and performers that feature in their books and how they brought them to life. 

Historical Fiction and the Perils of Family History - Emma Darwin unpacks how to fail writing about your famous family!

Historical Fiction Unpacked  - a regular selection of historical novelists talk about their process in creating their latest work.

Dig a bit Deeper - Fire up your brain 

The question most historical novelists are tired of answering gets a breath of fresh air in this 

 in-depth article in The Literary Hub by Caitlin Horrocks.

The anxiety of writing historical fiction  or this take on the old debate about accuracy from Hilary Mantel; Facts are not the Truth 

Or this one - Does Historical Fiction Distort the Truth?

Take a Tip from the Experts - You're never too old to learn

However expert you are, a novel is always a new journey. Of course there are many classes and courses that will take your money, but if you're just a bit jaded and need some free pep, then here at the National Centre for Writing, there are free soundbites, classes and courses including ones by Sarah Perry and Nicola Upson.  Want to write a convincing fight scene? Try these tips from the New York Editors Blog.

Mooch round a Museum - without leaving your chair

Tired of your view? How about visiting the Frick Collection in New York? Expect to see Old Masters, decorative arts, and European sculptures in this former residence turned art museum.

Or how about Blenheim Palace - wander three hundred years of history and the sumptuous gilded rooms with only a mouse. My personal favourite is the Rijksmuseum, home of Dutch Masters and a visually stunning website.

The Beauty of the Book - can't beat the real world

Of course one of the obvious and best ways to get inspired (and yes I deliberately left it until last) is to read. I love my local secondhand bookshop. In it I can browse openings of dozens of pre-read novels for a flavour of the writer.  Other writers' voices are not like mine, and I love to see what the differences are and how they construct their stories. There are also old books - the solid language of Victoriana, and the hip lingo of the 1970's.

As most of my life as a writer is conducted online or via the computer, it is great to get back to the real world of books. Weirdly, no matter how obscure my subject matter I can usually find something of interest in a second hand bookshop. It encourages the cross-fertilization of ideas because there are so many random books close to each other - many of which are not the bestsellers touted in every other bookshop. Nearly all my non-fiction research books are actual books rather than ebooks, and often second-hand. It is much easier to find stuff again in a real book, and I often read the book more than once and need to put post-its on them with my notes about why that extract is useful.

Struggling with a title? Your secondhand bookshop will provide lots of ideas. Need to think of a blurb? Again, the second-hand bookshop will give you back-cover ideas culled from the last fifty years at least.

Here's my local bookshop, Carnforth Books. I'm glad to give them a shout out with their thousands of second hand (and new) books,

Hope you found this post useful, and I'd be glad of any other ideas to keep my nose to the grindstone. And no, it's not procrastination, honest.

You can find my latest book, a biographical novel of Renaissance poisoner Giulia Tofana, here, and my website for more exploring here.

Chat with me on Twitter @swiftstory

Researching with Seventeenth Century Diaries

by Deborah Swift

One good thing about the internet is that I have access to many documents online, that previously were only available to me through archives. The most valuable sources for me are diaries, in which I get a first-hand account of seventeenth century life. I have linked all the diarists in this post to their online diaries.

Etching by Robert Spence

The first diary I used was that of the Quaker, George Fox, because he appears in my first novel, and like many diaries of the time his diary was written because of a religious impulse, in which he was documenting his relationship with God. The original journal was revised before it was published and I found both editions interesting to compare.

Fox's journal was first officially published in 1694, by which time it had been substantially edited, and cleaned up. Parts of the journal were not in fact by Fox at all but were re-constructed by his editors keen to spread a message of clean and godly living. References to meetings in taverns, and the dissent within the Quaker movement have been expunged from the narrative. The diary portrays Fox as rather more saintly than he probably was, and always vindicated by God's providence. This is the problem with diaries published later (particularly by Victorians) - the temptation is always to clean them up, thus losing value for researchers like me. Only recently have we been able to read the 'naughty bits' in Pepys' Diary.

Many diarists of the seventeenth century were religious men. Though the diary of Roger Lowe is very much the diary of the common man, it still shows his refusal to conform to the re-established church. It gives us insights into a seventeenth century mercer's apprentice living in a Lancashire village. In his entries we discover that literacy was unusual in his community, and somewhat prized, because he sometimes offered to write letters for his neighbours. In October 1663 his friend John Hasleden told him;

"that he loved a wench in Ireland, and so the day after I writ a love-letter for him into Ireland". 

Can't help wondering exactly what he put! His diaries reflect the concerns of a working class man, not a member of the aristorcacy, and as such are especially valuable:

"Friday. dyed Alexander Potter 3d son to Cozen John Potter de Lilly Lane who in his life time was nevr supposd to have any genius a meer child yet now att his death called father & mother & prayd forgivenes of his faults in cheating them of a half peny and wished them to live in peace & that his sister Ellin would leave off swearinge & so dyed & without question is now att rest." (25th June 1675)

The diary of Roger Lowe of Ashton in Makerfield is preserved in the Leyland Free Library and Museum, in Hindley, Lancashire. Here is a link to pictures and more extracts.

 

Samuel Pepys began his diary in 1660 and continued to write it for ten years. His diary is arguably the best-known resource we have on London in the 17th century. It provides us with a fly-on-the-wall account of daily life in the period just following the Restoration of King Charles II, and includes passages on The Plague and The Great Fire. Here's a bit from the Coronation of Charles II, in which he confesses that in the middle of the proceedings he has to answer a call of nature. This is the joy of Pepys; the personal and the political are intertwined.

"The King in his robes, bare headed, which was very fine. And after all had placed themselfs - there was a sermon and the service. And then in the Quire at the high altar he passed all the ceremonies of the Coronacion - which, to my very great grief, I and most of the Abbey could not see. The crowne being put upon his head, a great shout begun. And he came forth to the Throne and there passed more ceremonies: as, taking the oath and having things read to him by the Bishopp, and his lords (who put on their capps as soon as the King put on his Crowne) and Bishopps came and kneeled before him.....But I had so great a list to pisse, that I went out a little while before the King had done all his ceremonies and went round the abby to Westminster-hall, all the way within rayles, and 10000 people, with the ground coverd with blue cloth - and Scaffolds all the way. Into the hall I got - where it was very fine with hangings and scaffolds, one upon another, full of brave ladies. And my wife in one little one on the right hand."

An awareness of the importance of national events also seems to have encouraged Roger Morrice, who began to keep an 'entring book' in 1678 after the Popish Plot which aimed to re-establish the Catholic Church by assassinating Charles II. The Popish Plot was a fictitious conspiracy concocted by Titus Oates that between 1678 and 1681 created massive anti-Catholic hysteria. Like Pepys' Diary, Morrice's diary  was written in shorthand, and so was only translated this century, and runs to more than a million words. (See this article )His diary begins in 1677 and ends in 1691, and so covers the reigns of Charles II, James II, and William and Mary.

Morrice was a clergyman who had been expelled from his parish after Charles II returned from exile. He shows us many incidences of political or religious unrest, like this example from 1666 showing the persecution of the Quakers:

"Upon Lords day the 17th October at Leicester, the Quakers mett together. There are some Soldiers quartred in the Town, and a Black that is Kettle Drummer to one Company went into the Quakers Meeting, and did as they did, sign, groan, and sing, &c. A little after came in a Captain and three or foure Soldiers, who brought ale and Tobacco pipes with them and sate down and smoked and drunk. The Captain drank the King’s health to a Quaker; the Quaker answered I thirst not; the Captain said it thou drinkest not my Master’s health, I will Cuckold they wife before they eyes. With that, the Captain and Souldiers rose up, and drew their Swords, Shut the doores, and used and abused the women much. Some of the young Girles are so affrighted their recovery is questioned." 

Morrice had a friend who was a Privy councillor and so was able to comment on the death of Charles II, a report that is somewhat controversial and indicates a return to Catholicism.

"On Thursday night a priest came up the back way. It was believed by all that he confessed the king, gave him extreme unction and that His Majesty died a papist."

Death of Charles II

But what of the women of this period? I can recommend the diary of Anne Clifford, a stubborn and independent woman who travelled great distances in her attempt to regain her stolen inheritance - which included Skipton Castle in Yorkshire along with Pendragon Castle, Brough Castle, Appleby Castle and Brougham Castle, all in Westmorland. Her relationship with her husband was strained, but her love for her estates never wavered:

'Upon the 5th my Lord went up to my closet and saw how little money I had left, contrary to all that they had told him. Sometimes I had fair words from him and sometimes foul but I took all patiently and did strive to give him as much content and assurance of my love as I could possibly. Yet I always told him that I would never part with Westmoreland upon any condition whatsoever.'

Though not strictly a diary, though written in her lifetime, a source I really enjoyed reading was the memoir of Anne Fanshawe, a Royalist during the English Civil War. As was common in that period, she gave birth to 14 live children and had six miscarriages. When her husband was taken prisoner at the Battle of Worcester she stood outside his window in the middle of the night in the rain to talk to him.  She also wrote a book of cookery and her recipe for ice cream is thought to be the earliest recorded in Europe.

Anne Fanshawe's Recipe for ice cream

Here is a passage from her memoirs about the arrival of the King:

"We had by the States' order sent on board to the King's most eminent servants, great store of provisions: for our family we had sent on board the Speedwell a tierce of claret, a hogshead of Rhenish wine, six dozen of fowls, a dozen of gammons of bacon, a great basket of bread, and six sheep, two dozen of neats' tongues, and a great box of sweetmeats. Thus taking our leaves of those obliging persons we had conversed with in the Hague, we went on board upon the 23rd of May, about two o'clock in the afternoon. The King embarked at four of the clock, upon which we set sail, the shore being covered with people, and shouts from all places of a good voyage, which was seconded with many volleys of shot interchanged: so favourable was the wind, that the ships' wherries went from ship to ship to visit their friends all night long."

Anne Fanshawe

Other diarists worth considering from this period are John Evelyn, Ralph Josselin and Robert Hooke. For women, try Celia Fiennes the great traveller, or Lucy Hutchinson's account of the English Civil War. I hope you have enjoyed my small foray into the many seventeenth century diaries available to us, and I hope it fuels more research! My novels featuring the hidden lives of the women in Pepys' Diary are available now from Accent Press.

Do nudge me on twitter @swiftstory to chat, or find me on my website.
All pictures are from Wikipedia, unless linked.

Naming names. by Gillian Polack

This month, I asked the public what this post should be about. Most people wanted biographical posts, but Australian author Glenda Larke asked (on Twitter) “What is it about 19th century women named Isabell-e(a)? Byrd, Burton, Eberhardt?”

I explained that I knew the answer to this, but it wouldn’t make her happy. She wanted it anyhow. This is where I destroy Glenda Larke’s joy by talking about the names girl-children are given in the English-speaking world.

Some given names are consistent across a cultural or religious group: Mary and its variants is the most important one for any Christian society and Sarah appears and reappears in Jewish societies. The critical factor to understanding how the use of names changes over time is the nature of the society. In the English Middle Ages some parts of culture where we now use writing were almost purely oral. In the seventeenth century a race to get work into print began. It had some traits in common with the current rise of the ebook, but that’s a topic for another day. What’s important is that right now, we’re besotted with the written world. The databases used to find name usage and other cultural traits get bigger and bigger. It also means that evidence for naming practices changed profoundly from the later fifteenth century.

It’s the evidence that changed. This is critical. If one goes back before printing, then the difference in sources has to be allowed for.

Most often, when people discuss names, the data they talk about comes from census reports (which work best from the nineteenth century) or from birth, death and marriage reports. For some places and times, scholars have used these and other archival sources to find stuff out at a much more secure level. I was taught by one of these scholars (J Ambrose Raftis) and another favourite has put some of his work online. (If all of you click on that link and download Dave Postles’ essays, you will seriously skew his usage statistics, by the way, for not nearly enough people know his work.) I use these if I’m seriously researching, for the scholars in particular cover my places and times, but if I want a quick answer, I will check Google Books. 

The scanned books in Google Books can be accessed via a program called Ngrams. For me, it’s a place to start. All I’m doing today is grabbing from memory and from that place to start. This is partly because the books I have on naming history are in storage, and partly because it’s seven in the morning. Mostly it’s to show you what we can find out when we look at how often a word is used in hundreds of thousands (maybe millions) of books.

When I did my first doctorate, I could (and did) read almost all known surviving Old French epic legends and even more romances from the High Middle Ages (plus a bunch of closely related chronicles) in twenty libraries mostly in France and England. These days, if I were to say “Let me read all the English language historical fiction published over 150 years” I’d not succeed. 

The Digital Humanities are a wonderful thing, for they use tools that mean we can ask questions of large numbers of texts, and can interpret subtleties. It’s not the same work as I did all those years ago, but it’s for the same purpose. Cultural analysis. Understanding how everything fits together, The tool I used to find out about those names is simple and effective and needs to be used with caution. It’s something I use as a novelist, rather than as an historian. It tells me roughly how often a word was used, then I can click down and see some of the sources that were consulted to make that determination.

The very best place to start this morning isn’t right at the very beginning, then, it’s with a set of search terms that will show approximately how common something is in relation to similar things. Mary is my yardstick here, for I already know it’s the most popular name. At the other end of the spectrum we have names that are loved but not used so widely. Fortunately, my name and Glenda’s both fit this category. I’ve not given spelling variants for Gillian or Glenda, but I’ve told the search engine that the case doesn’t matter, 

The results show clear patterns. If I were being serious about this, I’d need to compare these patterns to the patterns from other sources. Today I’m not serious, because there’s no coffee for me until I’ve put this up for you to read. So today, you can admire a graph of results from printed books collected and scanned by libraries.

The most popular name appears in all the sources, not only in this set. If a name appears more in fiction, however, then it will have more appearances in this database and if the name is particular to a group of people and never reaches beyond that group, then this particular dataset can be very misleading. The database consists of printed material, including newspapers, so it only covers the literate world. The earlier you go the more you know how popular your name is in relation to the higher echelons of society, and the more recent, the more your name fits into the wider society. Printed evidence about names has changed significantly over time.

Fortunately, it’s not misleading at all for Isabella. We have evidence of the name being popular in the Middle Ages. Because there were queens and princesses with that name, including Isabella of France, who appears briefly in one of my novels, Isabella entered our printed records at the top of the heap. That’s why I can afford to be lazy. Prior knowledge helps, as does the fact that the name Isabella started its modern journey in a position that fitted the name to enter printed records just as soon as printing was invented.

Some names hit a sudden popularity and stick around for a bit and then another name replaces them as the cool one of the instant. Isabella and its variants was at its most popular in these printed records in the second half of the sixteenth century. It was at its least poplar the half century before then. It went from unpopularity to being a favourite to give girls. After that its popularity fluctuated (although it never faded entirely) until recently. Since the 1980s, the name has climbed gently in popularity.

From this, I can answer Glenda’s question. Every Isabella Glenda names falls within periods when the name was reasonably popular. Not as popular as Mary. Nothing’s as popular as Mary, which is another story. Nevertheless, Isabella was popular and still is.

The reason for the great success of Glenda’s women, then, is because of who they were as individuals, when they lived and what opportunities they had or took advantage of for themselves. The name was popular enough at those times so that there would have been far more Isabellas who led small, quiet lives.