The Blessings of a Good Thick Skirt. Mary Russell

Чтение книги онлайн.

СКАЧАТЬ a German monastery, who had to content herself with being a second-hand traveller.

      I, unworthy child of the Saxon race, the last of those who have come hither from their land who am, in comparison with these my countrymen, not only in years but in virtue also, only a poor little creature … Yet I am a woman, tainted with the frailty of my sex, with no pretensions to wisdom or cleverness to support me, but prompted solely by the violence of my own will like a little ignorant child plucking a few flowers here and there from numerous branches rich in foliage and in fruit.

      With painful humility the young Huceburg, amanuensis for the first Englishman to travel to Jerusalem, sat down to write what is the earliest English travel book still available to us.

      She had been sent from England to the monastery of Heidenheim, in Germany, where her cousin was Abbess. While there, another member of her family, the monk Willibald, now an old man, returned from his travels to dictate his book to the wide-eyed young girl. The guidebook. The Hodaeporicon, written about 780, is full of stories that must have amazed her – how the party saw a lion, how they were arrested by the Saracens on suspicion of spying, how Willibald, later Saint Willibald, smuggled balsam through the customs. First he filled a calabash with the balsam, then he took a hollow cane, filled that with petroleum and concealed it in the calabash so that when the officials came to examine the calabash they were distracted by the smell of petroleum and the balsam went undetected.

      Huceburg was the product of her religious education, trained to view herself as a woman and therefore less than nothing, but there was nothing humble about Margery Kempe, the mayor’s daughter from Bishop’s Lynn who, in 1413, set sail for Jerusalem with a party of pilgrims whose collective and determined aim was to lose her as quickly as they could.

      By the fifteenth century, women, despite the prohibitive antics of the church, had established themselves as regular and seasoned travellers on the pilgrim run. Their enthusiasm and ebullient response to religious ceremonies could, at times, be somewhat of an embarrassment but their presence was vital to a church which thrived on ignorance and superstition. It is the women, after all, who keep the candles burning and who see, through the hypnotic haze, the strange shadows of moving statues.

      Margery Kempe, voluble, energetic, given to hearing voices and seeing visions, was born in 1373 and at the age of forty set out on a five-month journey to Jerusalem. Margery was obsessed with holiness – her own and everyone else’s – and constantly harangued her companions to pray when they would rather have been carousing. Although the threat of piracy had lessened since the Venetian Senate had required all galleys to carry bows, arrows and lances for their own protection, it was still a nerve-wracking journey and most of Margery’s companions preferred to take their minds off their fears by drinking and playing cards.

      When the pilgrim band reached Jaffa, Margery was so excited at the prospect of seeing Jerusalem that she fell off her donkey and two kind Germans had to help her back on, one of them even going so far as to feed her with spices to ward off travel sickness. It was in Jerusalem that the pilgrimage proper began, with a seemingly endless round of visits to churches, to the River Jordan, and to Bethlehem. Here, Margery’s sanctity took hold of her in earnest and ‘she fell down because she could not stand or kneel and rolled and wrested with her body, spreading her arms and crying with a loud voice as though her heart burst asunder’. Understandably, the rest of the group thought it best to disassociate itself from this excessive and unseemly display of fervour. On the journey home, they frequently managed to give her the slip and she often found herself trudging alone along unknown roads through foreign countries fearing for her good name. Occasionally, she managed to attach herself to another party or, when the worst came to the worst, to hitch a lift on a passing haycart.

      Margery Kempe holds an important position in the history of women travellers. Like many before and after her, she took to the whole paraphernalia of travel with the noisy delight of a drake getting her first sight of water. Although a matron of comfortable means, she stoically endured hardship, danger and illness during the two years she was away from home. Despite the unchristian behaviour of her companions, who cut up her clothes, stole her bed sheets and walked too fast for her, she displayed a dogged determination to complete what she had set out to do. Like many women travellers, however, she enjoyed a privileged position in her own society and it was this which enabled her confidently to deal with officials and critics alike.

      In one major aspect, however, she differed from most of the women travellers who were to follow her. She was both ill-educated and ill-prepared to benefit intellectually from her experiences. She died in 1438, untouched by the ripples of humanism and radical religious thinking that were beginning to disturb, yet again, the relatively calm pond of English society. She left behind, however, a record of her travels and the final irony in her tale is that this unique book – the earliest autobiographical travel account still in existence to be written in the vernacular – had to be dictated, for this most exuberant and talkative of women travellers could neither read nor write.

      Such a state of ignorance would have been unendurable for those women living around the time of the English Civil War whose lives, for a time, depended on their wits, and consisted of a series of hurried and dangerous escapes made under cover, frequently in disguise and usually at dead of night. Their journeys – hazardous and solitary – were ones they would rather not have made.

      Anne Harrison was nineteen when she married Sir Richard Fanshawe, in 1644. Brought up to sew and play the virginal, Anne soon found herself thrust into the role of political refugee, both in her own country and abroad, for Sir Richard, who sided with the King in the Civil War, was frequently on the run from the Roundheads. In the course of her happy marriage, she gave birth to six sons and eight daughters and spent much of her time moving her surviving children from country to country, from safe house to safe house, the burden of planning and negotiating the journeys falling on her shoulders alone. When her husband was finally captured in 1651, she had to make a perilous journey through the London streets to see him.

      ‘During this time of his imprisonment, I failed not constantly to go, when the clock struck four in the morning, with a dark lantern in my hand, all alone and on foot from my lodging in Chancery Lane, and then I would go under his window and softly call him … sometimes I was so wet with rain that it went in at my neck and out at my heels.’

      Like other women travellers who came after her, she became adept at talking her way out of difficult situations – not only her own survival but that of both her husband and her family depended on it When, on Cromwell’s death, Sir Richard left for France, she had to forge a document and disguise herself in order to get past the watchful eye of the Roundhead official. It was a testing time and one to which women responded with courage and vigour. The Restoration period which followed seemed for women so dull, superficial and frustrating in comparison that one of its most famous writers – Margaret Lucas – made a special plea that all women should be ‘free, happy and famous as men’. It was a brave, vociferous demand, made at a time when, in fact, changes both economic and social were slowly beginning to take place which would allow women a far greater freedom to move out of the domestic milieu to which Margaret Lucas felt herself to be so unwillingly chained. During the latter part of the seventeenth century trade and commerce were expanding, the navy was growing and women found themselves running import and export businesses, dealing in insurance and acting as shipping agents. It was against this increasingly prosperous setting that Celia Fiennes was born in 1662, of a well-to-do family of Dissenters.

      At the age of twenty, she set out on a series of journeys round England and Scotland which would take her ten years to complete. She was a prim and serious young woman who undertook her journeys, usually riding sidesaddle, with the aim of improving both her health and her intellect: ‘so that my mind,’ she wrote severely, ‘should not appear totally unoccupied’. More disconcerting in one so young – she hoped that the account she planned to bring back would give people more serious things to think about than cards or dice. If people were to concern themselves with ‘observing СКАЧАТЬ