Review
Art
Culture
Royalty
Weirdness
5 min read

From witchcraft to statecraft: inside the mind of King James

A new exhibition examines art the monarch commissioned and inspired

Susan is a writer specialising in visual arts and contributes to Art Quarterly, The Tablet, Church Times and Discover Britain.

A portrait of King James VI, his eyes fix the viewer.
King James, by an unknown artist.
National Galleries of Scotland.

James IV and I devoted his twenties to trying to rid his kingdom of witchcraft. And 400 years after his death, witches continue to cast a long shadow over his reign. While James’ beliefs on evil developed and refined over his 58-year reign, his reputation as solely a torture and femicide perpetrator remains stubbornly hard to shift. For many, identification with the abused, marginalised- yet- magical trumps all other historical considerations. 

In the exhibition World of James VI and I, the National Gallery of Scotland presents a more rounded picture of the cradle king, who gained the throne of Scotland at 13 months old and became the first joint monarch of Scotland and England in 1603, on the death of Elizabeth I. The beginning of James’ reign in England saw the first productions of Shakespeare’s Macbeth, King Lear and The Tempest. Inigo Jones’ appointment as Surveyor of the King’s Work introduced the classical architecture of Rome to the country, designing The Queen’s House in Greenwich and the Banqueting House at Whitehall. 

The painted ceiling of the Banqueting House by Peter Paul Rubens provides insight into James’ preoccupations. Commissioned by James in 1621, the tennis court sized series was installed in 1636 becoming a memorial to the late King. In The Apotheosis of James I, the King is depicted ascending into heaven on a giant eagle belonging to Jupiter, ruler of the Roman gods. The winged figure of Victory, together with a figure representing Great Britain hold a laurel wreath above the King’s head, in exchange for his earthly crown. Parallels between the King and divine power are explicit, underlined by the figure of Religion holding the freshly translated Bible showing the first words of St John’s gospel ‘In the beginning’ (was the Word). In a side panel to The Union of the Crowns, where the King is presented in a Biblical setting, Minerva, goddess of wisdom is stamping on Ignorance, represented by an old woman, naked and floored. 

Rubens’ identification of an old woman as low status and powerless did not come out of thin air. In the social hierarchy of seventeenth century northern Europe, most ordinary people had few rights and women had next to none, entitled only to the legal protection of their husband’s rank. But lack of rights did not prevent women from influencing their communities’ moral tone. The victims of the infamous East Berwick witch trials in 1590-92 and Pendle witch trials in 1612, first came to the attention of authority through accusations and feuds within their own communities. 

Daemonologie, published in Edinburgh in 1597, was written following James perceived experiences of witchcraft when storms imperilled his voyage from Denmark to Scotland, returning with his new 15-year-old bride Anne. It is believed the King was involved in interrogations of witchcraft suspects in East Berwick, authorising their torture and execution. One suspect’s ability to recount a conversation from the royal bridal chamber, convinced James the accused were the tools of diabolical powers intent on killing the royal couple. Beliefs around women’s inherent weakness, positioned them as easier prey for malevolent forces:  

‘sexe is frailer than man is, so is easier to be intrapped in these grosse snares of the Devill’ 

In later life James became more sceptical about claims of witchcraft and demonic possession, and searched for evidence to discount what was only the work of fantasy and attention-seeking. 

But the King’s family history and tumultuous times he lived through, made the road to discernment a long and winding one. James last saw his mother, Mary Queen of Scots as an 11-month-old infant. His father Lord Darnley was killed in a mysterious explosion, possibly arranged by his own wife. Mary was imprisoned in England by Elizabeth I and executed in 1587 at Fotheringhay Castle in Northamptonshire. In the lead up to his marriage James lamented that as a child he was ‘alone, without father, mother, brother or sister.’ 

The normalcy of removing troublesome relatives is illustrated by a 1605 portrait of Lady Arabella Stuart, attributed to Robert Peake the Elder. The King’s cousin died in the Tower in 1615, where James had her imprisoned, in case her marriage to William Seymour gave her too strong a claim on the throne. 

Today’s witches on Etsy may feel they are reclaiming a lineage of folk wisdom and reparation for past wrongs. But willingly stepping into the scapegoat role...  has no historical precedent.

Death also stalked James and Anne’s family, with only two out of their seven children surviving into adulthood. Their eldest son and heir Prince Henry Frederick died aged 18, and was mourned throughout Europe in the decades that followed the death in 1612, as he was seen as the great hope of the continent’s future.  

The World of King James VI and I is full of visual meditations on death. On entering visitors are greeted with Livinius de Vogalaare’s The Memorial of Lord Darnley, 1567, a substantial canvas, with a crowned, grey-robed infant James, kneeling before his father’s coffin. Darnley’s effigy with hands in prayer lies on top the casket, unicorns either side of his head. An engraving of Prince Henry Frederick’s Hearse, 1640 copy from 1612 original, shows the richly decorated hearse, complete with a wax effigy dressed in the prince’s clothes, which was accompanied by 2000 mourners as it made its way to Westminster Abbey. Eighteenth century artist James Mynde’s engraving The Mausoleum of James VI and I, illustrates the Jacobean era’s fondness for lavishly dressed effigies of the deceased, surrounded by figures of classical deities. 

Charm stones, believed to cure sickness in people and animals, formed part of James’ cosmology, together with the new translation of the Bible he commissioned, intended to sound beautiful for this age of oracy. James advocated for Protestantism and the reformation, while being in regular communication with the Papacy. He also brought a more English style of worship to the independent-minded Scottish kirk, insisting they used chalices and altar cloths. The monarch was devout, yet flexible, in his Christian beliefs. 

A simple reading of the Jacobean court is not possible. It was a place of ritualised gift-giving, with ciphered and initialled jewels indicating who was in or out of favour, whose power was rising, and whose power was waning. James believed he was sent by God to rule and protect his people, and felt justified in extinguishing anyone or anything threatening his divine project. Self -proclaimed, or community-nominated witches provided useful scapegoats for discontent around James’ rule, underlined in 1605 by the Gunpowder Plot. 

Today’s witches on Etsy may feel they are reclaiming a lineage of folk wisdom and reparation for past wrongs. But willingly stepping into the scapegoat role and presenting a blank screen for the dark projections of the powerful, has no historical precedent for bringing liberty or social transformation. Cos-playing the historically marginalised will not make things better for today’s excluded and underserved, but focusing on down to earth, earthly political and economic power will. 

 

The World of James I and VI, National Galleries of Scotland, until 14 September. 

Review
Culture
Film & TV
Trauma
5 min read

Unforgivable: Jimmy McGovern’s brave storytelling

Intelligent, understanding, and compassionate stories of a family affected by abuse

Henry Corbett, a vicar in Liverpool and chaplain to Everton Football Club.  

  

A family sit together watching a trial in a court.
BBC.

Jimmy McGovern would rather be called a storyteller than a writer. 

And what important, life-changing stories he has told. 

His 1996 TV film Hillsborough told the true story of the disaster in which 97 Liverpool supporters lost their lives. His 2014 story Common was written after he received a letter from a woman whose son was in prison unjustly under the Joint Enterprise Law. His 2017 BBC series Broken showed a caring priest dealing with a mix of situations, including the often hidden, catastrophic effects of gambling addiction. 

In those, as in all the stories he has told over the last 45 years, he seeks to serve the story, to be each character’s best barrister where possible, and to help an understanding of the often-complex situations the characters find themselves in. 

Brave, important stories, and here is another extremely brave story. 

A psychologist who worked with sex offenders contacted McGovern with the stories she was encountering in her role, and she mentioned the disturbing fact that so many people who abuse children have themselves been abused. A story that needs to be told? So to Unforgivable

Joe, played by Bobby Schofield, is in prison for sexually abusing his young nephew Tom. Tom blames himself for not saying more at the time. Joe’s sister Anna, played by Anna Friel, is trying to cope with her son Tom’s silences that are only interrupted by a “Yes” or a “No”. She has to go into school after Tom has been involved in a fight and amidst all this her and Joe’s mother dies, “from a broken heart”. Who broke her heart? Joe, surely. Joe’s father Brian, played by David Threlfall (the cast are all brilliant), agrees with his daughter Anna: they are both furious with Joe. His mother was the only person from the family who visited Joe in prison. Joe cannot come to his mother’s funeral. And young silent Tom has an older brother Peter who sits at the table with a stressed mother Anna and a non-communicative younger brother Tom. The whole family is blitzed. 

The mother’s funeral happens, and then Joe’s release date from prison comes. Where can he go? Right safeguarding procedures are put in place and he goes to St Maura’s, a place under the caring watchful eye of Katherine, an ex-nun, played by Anna Maxwell Martin. 

Joe is ashamed, penitent: “I am just a piece of s**t”. He gets spotted as he walks alone by the River Mersey and gets beaten up. In hospital the nurse asks “Why?”. He tells her that he is a child abuser and wonders if the nurse will continue to help him. She does. Is his life worth living, shunned by family, beaten up by lads who know him? 

Two things move him to action. The ex-nun goes with him to therapy sessions and tells him of her breast cancer. He is sorry to hear that. And he tells her the story of his abuse at the hands of Mr Patterson the football coach of his very successful under-12 team, and not only of his abuse but of one of his team mates too. 

The case against Mr Patterson goes to court, the family hear of Joe’s abuse, and Anna has another level of stress to deal with: if the abused often become abusers, then what about her Tom, will he become an abuser? Of course, not necessarily, and the other abused player tells Joe he didn’t go on to become an abuser. 

Not for one moment is the drama being soft on the horrors of child abuse. Joe was wrong, totally wrong. His act of abuse has and is affecting the whole family massively and tragically, and he should go to prison, serve his sentence and when he comes out there should be vigilant, effective safeguarding measures put in place to stop any repeated abuse. And child abusers can be very manipulative, can put on acts of contrition, and go on to abuse others. Not for one moment should we lower our guard. 

So where does this leave us? Many of us at some stage may be in the company of a family where a shocking, shattering act of child abuse has taken place. How do we respond? Do we blank the offender, wish them dead or in prison with the key thrown away? Are they inhuman monsters, just “pieces of s**t” as Joe describes himself? But Joe is a human being, he does seem penitent, and he was himself abused and he has taken his abuser to court to stop that person abusing others. What of others in the family? Anna’s hate, the father’s hate, the older brother feeling side-lined, Tom’s monosyllabic “yes” and “no”s, the desperate burdens they are carrying. How do we respond to them? 

A story-teller’s role is sometimes to ask awkward questions. Here is a final awkward question: is Joe forgivable or unforgivable? 

It’s also an ancient question. The unforgivable sin that Jesus talks of is the sin against the Holy Spirit, and that is calling good evil and evil good. Joe calls out his abusive act as the work of a piece of s**t. He goes after the person who abused him to prevent others suffering from a horrible, wrong, bad, traumatising act. 

I’ll finish with thoughts from people who know something of abuse, torture, injustice. 

Bryan Stevenson, the American lawyer and activist who has worked with many people on death row, says: "Each of us is more than the worst thing we've ever done." 

Desmond Tutu and his daughter Mpho who lived through the atrocities and abuses of apartheid say in their Book of Forgiving that forgiveness is not easy, is not a sign of weakness, is not forgetting, and is not quick. They suggest a fourfold path: telling the story, naming the hurt, granting forgiveness, and, depending on the situation, renewing or releasing the relationship. 

Jimmy McGovern tells the story and names the hurts movingly, bravely, and compellingly. 

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