Episode 236 was on Tudor Diaries and Journals.
In this episode of the Renaissance English History Podcast, we dive into the fascinating world of Tudor diaries and journals, exploring how these personal records offer intimate glimpses into the daily lives, struggles, and thoughts of their writers. From the political chronicle of Edward VI, documenting his brief yet pivotal reign amid the Protestant Reformation, to the impassioned writings of Edward Underhill, a Protestant “Hot Gospeler” persecuted under Queen Mary I, these journals shed light on the period’s religious and political turmoil from both royal and commoner perspectives.
Listen below, or read the Very Rough Transcript.
A very rough transcript on Episode 236: Tudor Diaries and Journals
Hello, friend, and welcome to the Renaissance English History Podcast, a part of the Agora Podcast Network and the original Tudor History Podcast, telling stories of Tudor England since 2009. I am your host, Heather Teysko. I’m a storyteller who makes history accessible because I believe it’s a path to understanding who we are, our role in the universe, and being more deeply in touch with our own humanity.
So today we are going to talk about diaries and journals. This is a random thing that came up for me. I was going down some kind of a rabbit hole. And I found an article on a diary by an Edward Underhill, and I had never heard of this Edward Underhill, and he was a gentleman usher, he served four Tudor monarchs, and he kept a journal, and I had had no idea about this, it was just something I just discovered.
And so I decided to dig in, because Edward VI, of course, also has a very famous journal. And. You know, when I think about journal keeping, I think mostly more in like the 17th century with Samuel Pepys, for example. But of course, like we talk about on this podcast all the time with the Protestant Reformation fueling this increase in literacy because people wanted to be able to read the Bible in their own language.
A part of that then led to diaries and journals, of course it would. So we really start to see this kind of increase in keeping journals and diaries in the 16th century. So we are going to talk about the diary of Edward VI, of this Edward Underhill, and journal keeping in general. Do you keep a journal? I have kept a journal since I got a Hello Kitty diary for my sixth birthday.
A girl called Kate gave it to me. I don’t remember her last name, but I remember Kate gave me a Hello Kitty diary. No, it was my seventh birthday. It was in first grade. And I started keeping a diary then. And then I kept up with it. And I still have all of these diaries. My daughter gets a kick out of it, looking at them, because I had a I had a crush in fifth grade on a boy called Jonathan, and I apparently passed him in the hall and thought he smelled good one day.
Uh, so yeah, so I have all of those. And then when I got a little older, I did The Artist’s Way, which is this wonderful workbook for, um, creative types. If you Ever want to do a creative project, Julia Cameron’s The Artist’s Way. It’s a bit vintage now, but hey, a lot of good things are. But in that book, she talks about the importance of the ritual of morning pages, which is to just basically write three longhand pages every morning.
And it doesn’t have to be about anything in particular. It’s just three pages. So I started doing that when I was about 19, and I have continued doing it. I have literally notebooks and notebooks and notebooks, dozens, almost hundreds, probably a hundred notebooks of all my morning pages over the years.
And uh, I often think maybe I should, I don’t know, get rid of them. I don’t think they’re going to have much literary value like Samuel Pepys or something, but um, I keep them around and maybe, you know, someday I’ll give them to my grandkids and they can get a kick out of the things their grandma got up to when she was younger.
Anyway, all of this is to say that we are going to talk about journals and diaries, so let us get into it. In Tudor society, the written word was both a tool of governance and a personal outlet, and journals and diaries emerged as a pivotal source that offers unfiltered glimpses into the period’s sociopolitical and religious dynamism.
For historians and enthusiasts alike, These personal narratives provide a window into the daily lives, intimate thoughts, and administrative decisions of people like Edward VI, and normal people like the aforementioned Edward Underhill. By preserving a record of their private and public concerns, these journals help us decipher the complexities of Tudor England.
So, let’s talk to start with about Edward VI’s chronicle. Edward 1537, of course, was thrust into the kingship when he was just nine, following the death of his father, Henry VIII. His reign was brief, lasting only six years, but it was marked by a significant religious upheaval and political maneuvering, which are meticulously chronicled in his journal.
This document is more of a political narrative than a personal diary, and it was kept during a period when the young king was navigating the challenges of ruling a kingdom in the throes of the Protestant Reformation. Edward’s journal entries are filled with details that shed light on key political and religious issues of his time.
For instance, his detailed accounts of discussions and disputes with his Catholic half sister Mary. illuminate the religious tensions that filled his reign. There’s entries from, for example, October 1549, where he recounts the political machinations leading to the downfall of his uncle, the Duke of Somerset and Lord Protector.
And these reveal Edward’s growing engagement with the governance of his realm as he was getting older and kind of stepping into his role as king. There’s another poignant entry from 1551 that details Edward’s confrontation with Mary over her refusal to abandon the Catholic Mass, highlighting the intersection of family relations and religious policy during his rule.
He writes, The Lady Mary, my sister, came to me to Westminster, where, after greetings, she was called with my counsel into a chamber where it was declared how long I had suffered her Mass, in hope of her reconciliation, and how now there being no hope, as I saw by her letters, Unless I saw some speedy amendment, I could not bear it.
She answered that her soul was God’s and her faith she would not change, nor hide her opinion with dissembled doings. It was said I did not constrain her faith, but willed her only as a subject to obey, and that her example might lead to too much inconvenience. On the 19th of March, the Emperor’s ambassador came with a short message from his master of threatened war if I would not allow his cousin, the Princess, to use her mask.
No answer was given to him at this time. The following day, the bishops of Canterbury, London and Rochester, Thomas Cranmer, Nicholas Ridley, and John Scorry concluded that to give license to sin was sin, to allow and wink at it for a time might be borne as long as all possible haste was used. So there we have an example of Edward trying to convince Mary to give up the You know, the threat of war from Spain.
So as we read it, of course, it’s more like a chronicle than Edward’s feelings, than like a personal diary that we might write today. But it is fascinating to just read this whole thing in his words, huh? So it’s not just a record of this young king’s reign, but a canvas that captures the tumultuous period of Tudor England with vivid strokes.
It showcases his evolution from a boy under the regency of powerful uncles and advisors to a monarch with his own views and policies. Through his words, we gain an understanding to the inner workings of Tudor monarchy, the complexities of its religious transformation, and the personal trials of a young king at the helm of change.
Now let’s talk about Edward Underhill, who was known colloquially as the hot gospeler, offers a striking contrast to the royal diaries of his time, like Edwards. Unlike the young king, Underhill was not a figure of the monarchy, but a member of the king’s guard and an ardent Protestant. His writings provide a unique layman’s perspective on the religious upheavals and the political currents of the Tudor period, particularly during the reigns of Edward VI and Mary I.
His firsthand accounts and personal reflections bring to life the experiences of the Tudor of a commoner deeply engaged in the critical religious debates of his time. So Underhill’s writings are less formally structured than Edward’s journal, but they’re rich with commentary on the religious reforms that marked the 16th century.
His accounts frequently touch upon the implementation of Protestant reforms under Edward VI, which he fervently supported, and the subsequent Marian persecutions, which he vehemently opposed. His narratives are imbued with personal anecdotes that illustrate the tension and conflicts that these changes wrought upon the individuals and communities.
So Edward Underhill actually started his journal when he was in trouble for being a Protestant under the reign of Mary. Apparently right after Mary was proclaimed queen, he wrote a poem or a ballad against P. B. I. S. And was immediately in trouble for it, was brought to the Tower and was examined in the Tower.
So this is a very interesting account of somebody who experienced directly being questioned, being taken to the Tower of London, having the threat of huge penalties, possibly even death, and then being able to write directly about it. Now, of course, he has a viewpoint, it’s his viewpoint, but it’s very, very interesting.
So he gives an account of his questioning, of who was there, who questioned him, uh, including the Earl of Arendelle and Sir Edward Hastings. Unfortunately for him, his wife had just given birth. And after his first questioning, he said, uh, after a little talk with a friend, uh, he went to Newgate prison. He was commanded to Newgate.
And that’s it. He had a friend there with him who was helping him and kind of representing him and he said after a little talk I required him not to let my wife know that I was sent to Newgate but to say to the counter until such time as she were near her churching and That she should send me my nightgown my Bible and my loot So he was keeping it a secret from his wife that he was in Newgate prison And then he says that his wife was churched before she was meant to be churched So that she could be a suitor for his deliverance And she put up a supplication to the council, declaring my extreme sickness and small cause to be committed unto so loathsome a goal, requiring that I might be delivered, putting in sureties to be forthcoming, to answer farther when I should be called.
So he was in Newgate for a month. And anyway, you can actually read his entire journal, it’s um, you know, public domain obviously, Project Gutenberg. Has, has it on a website, I’ll put it in, in the um, description down below so you can check it out. It’s fascinating. So, so interesting to hear this guy talking about his experience.
He even says that he was called the hot gospel er and people jested and mocking him saying he is all of the spirit. So, his descriptions of being persecuted under Mary’s reign for his Protestant beliefs are witness underscore the personal risks and emotional turmoil experienced by those at the forefront of religious dissent.
The personal experiences chronicled by Underhill offer a vital complement to the more detached administrative focus of Edward VI’s journal, where the young king’s entries might detail the decrees and official religious policies. Underhill’s writings plunge into the societal impact of these policies, offering insights into how they were received and how monarchs decrees were received and resisted by the populace.
For example, while Edward VI’s journal might recount the political maneuverings behind religious reforms, Underhill, writing a few years later, provides a view from the ground, discussing the fervor with which reforms were often either embraced or opposed. This duality enhances our understanding of the period by juxtaposing the intentions of monarchy with the reality of their implementation.
So Edward Underhill’s chronicles serve not just as historical records, but as socio political commentaries that reflect the turbulent nature of Tudor society. His detailed observations about everyday life and personal struggles during this period shed light on the broader social and religious climate.
Also, his accounts challenge the monolithic narrative often associated with historical events by presenting the narrative that is both deeply personal and widely relatable. Let’s talk about the motivations behind journals of the Tudor period. The practice of keeping journals and diaries was not merely a personal endeavor, but a reflection of broader social changes.
and the burgeoning humanist ideas influenced by the Renaissance. Individuals from various strata of society kept journals for a myriad of reasons. For some, like monarchs and their close advisors, journals were a mean to document political events and decisions, ensuring there was a record that could be referred to for future governance.
Others saw journaling as a spiritual exercise to reflect upon and reinforce personal faith. A practice greatly emphasized by the Protestant Reformation, which advocated for personal piety and introspection. Journals and diaries were typically handwritten, obviously there weren’t typewriters or word processors or computers, they were written in the vernacular which made them more accessible to the lay person, unlike many formal documents of the period which were written in Latin.
The advent of the printing press also played a crucial role in dissemination of diary keeping practices. Literacy rates began to increase throughout the period. However, the preservation of these personal accounts was often a result of chance rather than intention. Many journals have only survived because they were later found to be of historical value, often tucked away in the private collections of families or in the archives of institutions like universities and churches.
The physical preservation of these documents today owes much to the meticulous efforts of archivists and historians. who recognize their value as cultural artifacts. The journals that survive offer a textured understanding of historical events, personal lives, and societal norms, and the linguistic characteristics of the period.
Aside from Edward, the two Edwards, Edward Underhill, other Tudor figures obviously kept journals that have become crucial to our understanding of the period. Lady Margaret Hobie, for example, is often recognized as one of the earliest known female diarists in England. Her diary provides detailed insights into daily life, religious practices, and social duties of an Elizabethan woman.
Similarly, the diaries of Sir Walter Raleigh and Philip Sidney offer perspectives on the life of Tudor courtiers. and their diplomatic and military engagements. Each journal holds its own as a fragment of the mosaic of Tudor life, revealing not only personal and subjective experiences, but also echoing the broader public and political upheavals of the time.
For instance, the diary entries of figures involved in the Elizabethan court can reveal much about the political intrigue and personal alliances that characterized Elizabeth’s reign. These journals and diaries from the Tudor period have been instrumental in deepening our understanding of a period that shaped modern Britain.
These personal narratives provide historians and scholars with first hand accounts of daily life, intrigue, upheavals. offering a nuanced view of history more so than what can be gleaned from official records only. For instance, Edward VI’s journal, which you can also read, I’ll again have a link in the notes, allows historians to trace the development of religious policies and governance during his reign while diaries like Edward Underhill shed light on social impacts of the policies.
However, while journals are invaluable resources, they also come with inherent limitations and biases. As personal documents, they reflect the subjective views and experiences of their authors. This subjectivity can skew perceptions of events, particularly when the diarist has strong personal or political biases.
These journals only represent the perspectives of those literate and privileged enough to write and preserve their thoughts. Potentially also omitting the voices of lower social strata or other marginalized groups within Tudor society. Speculatively, the practice of journaling likely had a significant influence on the governance and personal lives of historical figures.
For monarchs like Edward, maintaining a journal could have served as a tool for reflection and decision making, potentially influencing policy choices and personal development. For others, journals might have been a way of recording and rationalizing their role within the broader political and religious framework of the time.
So the diaries and journals of the Tudor period are more than just historical documents, they are windows into the lives and the times of those who lived through a transformative period in English history. They allow us to see beyond grand narratives of monarchy and empire, offering insights into everyday lives and thoughts of a diverse range of individuals.
These personal narratives are not only crucial for piecing together a more complete picture of Tudor history, but also for understanding the human elements behind the historical events. As we consider the journals written today. Fascinating to speculate on what future historians might learn from our own digital diaries and social media posts.
Will they see them as accurate reflections of our society, or will they need to navigate our biases and omissions just as we do with the Tudor diaries? By reflecting on the enduring value of these personal narratives, we not only appreciate the depth they add to our historical knowledge, but also understand the importance of our own contributions to history.
Through the records that we keep today. So that is it. We will leave it there, my friend. Let me know what you think about journaling. Hop into the Tutor Learning circle, tutor learning circle.com. It is a free social network just for tutor history nerds, where you can talk about all things tutor related.
So again, tutor learning circle.com. Hop in there to share your thoughts on this episode or anything related to tutor history. What are you reading right now? I spent the weekend binging the Matthew Shardlake series on Hulu. I love me some Matthew Shardlake. I have loved CJ Samson since before this podcast even started.
I remember pre ordering His book, whatever the new one was, around 2000, it must have been around 2007. Uh, it was in Glendale, California. I remember it was a Borders bookstore. It’s also where I bought the last Harry Potter book, Harry Potter book 7, at midnight when it came out, whenever that was. Um, so yeah, Matthew Shardlake and I, we have a, we have a long history with each other and I do so love him and I love that he’s getting TV time.
So let me know what you’re reading, what you’re watching, hop into the Tudor Learning Circle and let me know. All right. I will be back next week. Have a wonderful week. I will speak with you soon.
Heather Teysko is the creator, writer, and producer of The Renaissance English History Podcast,  the original Tudor history podcast, started in 2009. She's been writing about history online for over 25 years, since her first site on Colonial American history became number one in history on Yahoo in 1998. In 2019 she created Tudorcon, which is now a yearly event, in addition to writing books, and running TudorFair.com - a whimsical Tudor Merch shop.
She has been passionate about Tudor England since she first read Alison Weir's The Six Wives of Henry VIII 30 years ago, and subsequently moved to London after college to spend her time immersed in Tudor history (how exciting when she got to interview Alison for the first time!). In addition to history, she is passionate about travel, and has lived in 3 countries and 4 states (not counting her perpetual state of confusion), and her family (who help her host her YouTube channel occasionally).
