Hertage Days in Nottinghamshire

The United Kingdom is renowned for its long history and heritage. In fact, the largest of those United Kingdom’s England, celebrates its 1100th anniversary next year.

Until 20th September the whole UK is celebrating its heritage with the latest annual Heritage Open Days. This is a short period when museums, galleries, stately homes, castles, parks, private gardens and places of historical interest open free to the public. Many of these, especially churches, are open every day, but there are hundreds of places that are private and not accessible to the public that have been encouraged to open their doors for a few days to showcase their heritage.

Where I live in Nottinghamshire I am lucky to be surrounded by many places of historical interest, whether it’s Nottingham Castle and Sherwood Forest, or the birth place of the founder of the Salvation Army and the first road in the world that was covered in tarmac.

Today I want to present a few sites of lgbt heritage. Some of them you may know, but some you may not. I won’t dwell too much on the city of Nottingham itself because I covered quite a bit of its heritage in this City Pride article.

Above is a map of the UK, and in green is the county of Nottinghamshire. Below is a map of Nottinghamshire with a selection of places relevant to lgbt history.

1) All Saint’s parish church, Misterton: This church is mentioned in the Domesday Book of 1086 and is very familiar to me because Misterton is where I call “home” (I’ve lived in Nottingham since 1998 but don’t call it home). LGBT Link: (Apart from myself!) In 1910 the vicar of Misterton, Rev. Thomas Philips, was convicted of homosexual acts against choirboys and was jailed. Speaking as the village historian for over 45 years I don’t know of another clergyman in Misterton of any denomination who have been identified who was gay.

2) Windmill at North Leverton with Habblesthorpe: This village with the longest name in England (and the second longest village name in Europe) has a working windmill that was built in 1813. It is usually open every Saturday and you buy flour that was milled there. LGBT Link: This is one of hundreds of windmills around the country that was painted or drawn by Karl Wood. He began a project he called Mühlendämmerung (Twilight of the Mills) in the 1920s in which he endeavoured to paint very surviving windmill in the UK at the time. North Leverton mill was one of them. I included Karl’s military career here in 2014, and a brief account of his imprisonment for homosexuality.

3) Retford Town Hall: Built in 1868. This market town is another place I know well, and an ancestor of mine was Bailiff of Retford in the 1600s. LGBT Link: Ian Campbell was elected Mayor of Retford 2010-11. At 23 he was the youngest mayor in the UK at the time (despite claims on the internet, he was not the first openly gay UK mayor). Being Mayor of Retford is quite unusual, because there is no Retford town council. In 1974, local government in the UK was reorganised, and Retford borough was abolished and its councillors transferred to the larger district council. However, district councillors elected to former Retford borough wards, including those currently elected, become Charter Trustees of the borough. The Charter, granted in 1246, allows the Trustees to elect a ceremonial mayor from their number. Ian Campbell was a Charter Trustee 2010-14. He later became Chair of the district council 2012-14.

4) Worksop Priory Church and Gatehouse: The only surviving remains of the former Augustinian priory founded in 1103 by William de Lovetot (another ancestor). Like all monastic establishments it fell victim to the Dissolution of the Monasteries, a campaign begun in 1536 by King Henry VIII after he declared himself Head of the Church of England. LGBT Link: Before the Dissolution all monastic establishments were visited by Henry VIII’s agents to ascertain their wealth, and to paint the reputation of all the monks, friars, nuns and canons in as bad a light as possible to justify their dissolution. The canons of Worksop Priory were among hundreds who were accused of sodomy, incontinence, adultery, and unnatural sin. While the first three terms could be applied to sex with either a man or woman, the fourth was usually reserved for homosexual activity. Four of the 13 canons at Worksop were accused of unnatural sin. Their names were not recorded.

5) Clumber Park: Only the park, stables and church remains of this once magnificent estate of the Dukes of Newcastle. The stately home was demolished by the Duke in 1938. The park is now owned by the National Trust. LGBT Link: Lord Arthur Pelham-Clinton was the son of the Duke of Newcastle and was elected MP for Newark 1865-8. He has a relationship with a famous Victorian cross-dresser and drag act Ernest Boulton, who billed himself as Lady Stella Clinton. Sadly, Lord Edward was dragged into the trial of Boulton and his fellow cross-dressing act Frederick Park who were arrested for appearing in female clothes in public in 1870. Rather than testify against them, Lord Edward mysteriously disappeared. It is said he either fled abroad or committed suicide (covered up by his family).

6) Thoresby Hall: A grand 17th century mansion and park, the former estate of the Pierrepont family. It is now a hotel. LGBT Link: This is the birthplace of Lady Mary Wortley-Montagu (née Pierrepont). She has featured several times on this blog, especially in this Extraordinary Lives entry.

7) Holocaust Memorial Centre, Laxton: The only national centre dedicated to the victims of the Holocaust and other ethnic conflicts since World War II. LGBT Link: Thousands of lgbt victims of the Nazi regime are commemorated here. A memorial plaque to the lgbt victims was installed in 2005. The Holocaust is, of course, where the pink triangle was first used to signify gay men. The award-winning play “Bent” about the suffering of gay men under the Nazis, premiere in London in 1979 and starred Ian McKellen. The play was inspired by one written and produced by Nottingham’s Gay Sweatshop, as explained here.

8) Clipstone Castle, also called King John’s Palace: Once a fortified hunting lodge of the medieval kings of England, now reduced to a few crumbling walls. LGBT Link: The queer King Edward II was a frequent visitor to Nottinghamshire. When he wasn’t staying at Nottingham Castle he was here as Clipstone Castle, most often for a few weeks during the autumn and winter months.

9) Newstead Abbey: A former Augustinian priory that surrendered its property to King Henry VIII at the Dissolution of the Monasteries. Unlike other monastic establishments in Nottinghamshire, no sexual activities were recorded by the Dissolution agents. It was bought by the Byron family. LGBT Link: It is therefore somewhat ironic that Newstead was the home of one of the UK’s most famous “sexual celebrities”, the poet Lord Byron. He inherited the estate at the age of 10 but spent little time there. His celebrity status was indicated by the thousands of local people who lined the route of his funeral cortege from Nottingham to the nearby parish church of Hucknall.

10) Flintham Hall: A mansion has been on this site since the 1600s. It has been the home of the Hildyard family since 1789. The present hall was remodelled in the 1850s. LGBT Link: Until his death in 2005 the Hall was owned by Myles Hildyard, a Captain in the Sherwood Rangers Yeomanry. He served in Crete, Palestine and North Africa in World War II. He was taken a Prisoner of War in 1941 but managed to escape. He was even involved in the planning of the D-Day Landings. Throughout his army career he was not afraid to take his male partners to official military dinners and events. After the war he returned to Flintham where he became a champion of conservation and local history. At Flintham, Myles lived with two male companions.

11) Eastwood: a typical small Nottinghamshire town that went from being largely agricultural to a hub of coal mining and industry in the 19th century. LGBT Link: Eastwood is the birthplace of the novelist D. H. Lawrence. His home is now a museum dedicated to him. While some may question Lawrence’s place in the lgbt community, I gave my reasons for including him in this article about the connection between his famous (and infamous) novel “Lady Chatterley’s Lover” and Nottingham’s lgbt community. He once told a friends “I believe the nearest I’ve come to perfect love was with a coal-miner when I was about 16”.

12) Nottingham Castle: The castle made famous in the legends of Robin Hood, and about which I have written many times, having had the privilege of working there. While most of the original stone castle has gone, parts of the gatehouse, walls, tunnels and dry moat still survive. LGBT Link: Nottingham Castle has had three gay Constables (a sort of site manager appointed personally by the king). They are 1) Sir Piers Gaveston, Earl of Cornwall; 2) Sir William Neville; and 3) Sir George Villiers, 2nd Duke of Buckingham. All have been covered many times, so if you want to know more about one of them just type his name in the search box.

13) Granby: A small village that has expanded little since it was mentioned in the Domesday Book of 1086.LGBT Link: It is the Domesday Book which links Granby to lgbt heritage. The lord of the manor in 1086 was Sir Robert d’Oilly, who is what we now call a Norman Baron. He may have fought with King William the Conqueror at the Battle of Hastings in 1066. In many grants and documents of the time his name is partnered with Sir Roger d’Ivry, another Norman Baron and Constable of Leicester Castle as few miles away. Historians have recently begun to interpret them as being a same-sex couple.

14) Thrumpton Hall: A 17th Jacobean building. It was owned by the Byron family (but not by the famous poet, he had died beforehand) between 1832 and 1948. It was then inherited by the Seymour family. LGBT Link: Until his death in 1994 Thrumpton Hall was owned by George Seymour. He was a bit of a snob, always eager to point out that he was a descendant of King Charles II. Later in life he acquired a passion for motorbikes…. and young male bikers who were invited to live at Thrumpton, despite him being married with children.  For 14 years Seymour was in a relationship with one biker in particular who sadly committed suicide. Seymour died of a broken heart soon afterwards.

15) Bunny Hall: Yes, there really is a place called Bunny. The Hall was originally Elizabethan and rebuilt in 1720. LGBT Link: Bunny Hall was owned by the Parykns family who held the title of Baron Rancliffe. The estate descended through the male line, so the 1st Baron’s daughter was passed over for her brother. However, her brother died without legitimate children so she became a coheir to her late father, but not to Bunny Hall. She married a French prince and was the mother of Prince Edmond de Polignac, a flamboyant and openly gay social climber and mediocre composer. His marriage to lesbian sewing machine heiress Winnaretta Singer fooled nobody. Everyone knew it was only to provide Winnaretta with a title and Prince Edmond with money.

And there you have it. Just a few of the sites of lgbt heritage in Nottinghamshire. The UK is smothered with such history and it is no surprise that there is too much for anyone to know about.

The Road to Milan

NOTE: History is always changing – or rather our knowledge of historical events change when new evidence is discovered. The information below is accurate on the date of publication. Further research may reveal information which changes or replaces some of the details. Check later postings to keep up to date by selecting “Olympics” in the search box or the tag list.

The dust hasn’t quite settled after the Winter Olympics, but everything has picked up again this week with the Paralympics. I reduced my research into lgbt Paralympics a couple of yeas ago because there are so many members of Team LGBT at the Olympic and Commonwealth Games (which include Para-athletes) that it is difficult for me to keep up with what’s happening.

I’m still analysing the results of the Milan-Cortina Olympics in view of two more lgbt athletes that have been identified this week and will bring this to you in a few weeks. In the meantime, here’s a look at how the lgbt community has been involved in the run-up to the Olympics.

BIDDING FOR THE GAMES

The bidding to host the 2026 Winter Olympics began in 2017. The International Olympic Committee (IOC) decided to modify the bidding process to allow for more flexibility over the geographic range of the events and to take a more targeted approach towards possible candidates that they felt most suitable and capable to mounting the games. This is not unusual with a lot of modern Olympic Games. Some sports often take place in locations outside the official host city (Paris 2024 had surfing in Tahiti; Melbourne 1956 had equestrian events in Sweden; London 2012 had football events all over the country; and there are many more examples).

Several host cities considered bidding, including Barcelona, Spain, the host of the 1992 Summer Olympics. They announced their intention of forming a potential bid in 2013. However, in 2015 the newly-elected openly lesbian Mayor of Barcelona, Ana Colau Ballano (b.1974), said that bidding was no longer a priority and the idea was dropped. After she left office, Barcelona put in new bids in 2024 to host either the 2030 or 2034 Winter Olympics. But because of differences between the governments of the two proposed host regions these bids was also dropped.

PRIDE HOUSE

Once the hosts Milan and Cortina d’Ampezzo were announced as the hosts for the 2026 Olympics, the next thing the lgbt community had to consider was whether to set up a Pride House that would run throughout the Olympics and Paralympics. The answer was “yes”.

Pride Houses have been set up during many international sporting events since 2010. You can read about Pride Houses on the website of the parent organisation, Pride House International.

Italy and Milan have several significant lgbt ports organisations who have joined together with Pride House International. Among them is Pride Sport Milano, an organisation founded in 2019 by a variety of local lgbt teams covering different sports. There is also Milan Pride, who are hosting the Milan Pride House website. Pride Sport Milano has participated in many Pride marches in the city. Then there’s CIGA Arcigay Milano, the parent organisation that produces Milan Pride. This is the local regional committee of the national Arcigay organisation. Its primary function is on campaigning for rights and non-discrimination in all parts of society as well as sport.

There are also many other organisations who helped to bring the Milan Pride House to life, including the Canadian Embassy, sporting apparel company Lululemon, and we must not forget the municipal council of Milan itself.

The programme of events organised by Pride House Milan provided a wider variety than most of the previous Houses. There were the regular discussions, social events and exhibitions covering the lgbt community in the region and human rights issues, as well as sport and the chance to meet some lgbt Olympians, both summer and winter, competing or retired.

THE TORCH RELAY

The first time that the public becomes aware of an approaching Olympic Games is coverage of the torch relay. As has become the custom, the Milan-Cortina torch was lit at the site of the ancient Olympics in Greece. The site has many lgbt connections, which you can read about here.

After touring Greece the handover to the Italian Olympic Committee and Milan-Cortina organising committee took place in another venue with its own lgbt legacy, the Panathenaic Stadium in Athens.

The Italian section of the relay began on 4th December 2025 in Rome. The second torch bearer was Elisa di Francesca (b.1982), Olympic fencing champion at the London 2012 games. Exactly 5 years earlier Elisa made headlines in the Italian media when she admitted to having a year-long relationship with a female team-mate, even though Elisa was married. The relationship seems to have been purely romantic and platonic.

At the time of publication I have identified 6 lgbt torch bearers in the relay, all of them Italians. They are:

Irma Testa (b.1997), Olympic fencer, on 23rd October 2925 in Naples;

Alice Bellandi (b.1998), reigning Olympic judo champion, on 17th January 2026 in Brescia;

Lucilla Boari (b.1997), Olympic archer, on 19th January 2026 in Mantua;

Joseph Naklé, an organiser of Pride House Milan, on 5th February 2026 in Milan;

Roberto Bolle (b.1975), ballet dancer, performer at the 2025 Turin opening ceremony and the 2026 Milan Cortina closing ceremony, on 6th February 2026 in Milan;

Paola Egonu (b.1998), reigning Olympic volleyball champion, on 6th February 2026 in Milan during the opening ceremony.

And, no I haven’t ignored them (unfortunately, who can, they’re in the lgbt media more than Donald Trump), the actors Hudson Williams (b.2001) and Connor Storrie (b.2000) who star in a television series called “Heated Rivalry” (it seems to be popular with the minority of the people who like ice hockey and are rich enough to subscribe to the channel – apparently the general feeling is that they’re not very good actors, so I don’t know why people watch it). Hudson and Connor play a couple of gay ice hockey players. They carried the torch on 25th January 2026 in Feltre.

DA VINCI’S MILAN

Perhaps the most influential lgbt person with connections to Milan was Leonardo da Vinci (1452-1519), and the city and the Milan-Cortina organising committee played on this. The most tangible connection to the games were the two Olympic cauldrons.

Leonardo’s time in Milan lasted from about 1482 to 1513, with a period in Florence in the middle. He worked for the 7th Duke of Milan, Prince Ludovico Sforza (1452-1508). It was the duke who commissioned Leonardo to paint his now famous fresco “The Last Supper”. Leonardo got his job at the ducal court because he wrote to Ludovico describing his paintings and engineering designs. The Duke was impressed by the latter as much as the former, because he commissioned Leonardo to design and build elaborate stage decorations and mechanisms for several pageants.

At this time in the Renaissance, pageants were frequent, and each Italian noble would try to outdo their neighbours with spectacular effects and staging. Leonardo also designed the decorations and celebrations for the joint wedding of Ludovico to Duchess Beatrice d’Este, and his niece, Princess Anne Sforza (1479-1497) to Beatrice’s brother, the heir to the Duchy of Ferrara (one of the “Game of Gay Thrones” heirs featured here). I wouldn’t be surprised, if the Olympics had been held in his life-time, that Leonardo da Vinci would have been the designer and producer of the opening and closing ceremonies.

The ducal palace, the Sforza Castle, now a museum, organised three major events featuring Leonardo de Vinci. There was an exhibition about Leonardo’s workshop and the other artists who worked there. There was multi-media installation on the history of Leonardo’s role at the ducal court. There was also special access to see the restoration work being done the wall and ceiling paintings in the Sala delle Asse, a room in Sforza Castle.

OLYMPIC FASHION

One of the most discussed elements of an Olympic opening ceremony is often the uniform or costume that athletes wear (or not, in the notable cases on Tonga and Fiji) during their parade into the stadium. There has always been at least one outfit that is the most popular, and at least one that people tend to think “why that?” I’ll talk more about fashion at the opening ceremony another time, but it is well-known that many outfits have been designed by lgbt fashion designers. In Milan there was a fashion first.

Milan is the fashion capital of the world, so it isn’t surprising that the organising committee came up with a fashion show. On 4th February 2026 a small catwalk was constructed in the official Olympic hospitality venue in Milan called Clubhouse 26 in the Dazi Milano building in the Piazza Sempione (others were established in Cortina and Livigno). The fashion show included designs by Italian students who used the winter Olympics and sports as their inspiration. But the most unique part was a catwalk of some Olympic athletes in their official outfits. There were athletes from Italy, obviously, Croatia, Sweden, Saudi Arabia, Mexico and Germany, among others. I wonder if an official Olympic fashion show will appear at future games. Here’s a short video.

But I seem to have written more than I expected, so I’ll leave it there for now. Next week I’ll take a look at the lgbt involvement in the opening and closing ceremonies, and deal with the sporting aspects, results, and the full Winter Olympics Team LGBT list in a few weeks time.

Advent 4: Witches, Burning Effigies, Sex and Peaches

After three Sundays of Christmas trees and decorations let’s skip to the other end of the Twelve Days of Christmas and take a trip to Italy.

Among over 170 seasonal gift-bringers around the world that I’ve researched, one of the most famous is la Befana of Italy.

This is an edited version of an essay I have written for my personal Christmas files about la Befana. It is one of many, more academically-based, pieces I have written on various Christmas characters following several years of research. As such it contains more information and sources than I would normally include on this blog. La Befana is one of those characters whose history is so complex and massive that cutting it down has been difficult, but I hope you find what follows is of interest. I’ve expanded information on various lgbt+ aspects of la Befana’s history. So settle down for a longer read than normal.

Today, la Befana is depicted as a witch or old hag. Her name has become synonymous with witches, but not the scary Hallowe’en type but as a kindly old woman.

There are several variations of the legend behind la Befana’s gift-bringing activities. They all date back several centuries. The most common version is that she was an old woman who lived in the Holy Land during the time of Christ’s birth. The Three Kings arrived one night, after being told that la Befana was her village’s best hostess. They told la Befana that they needed to rest overnight on their way to visit the baby Jesus and give him gifts. They invited la Befana to go with them the following morning, but she declined saying there was some housework she needed to do.

The following morning she waved the Three Kings off on their journey. But their mission prayed on her mind and she couldn’t concentrate on her housework, so she decided to go and join them. Gathering up some small gifts to give to the baby Jesus she headed out into the village. But she soon realised that the Kings didn’t tell her which direction they were going. La Befana walked through every town and village looking for the baby Jesus, hoping to give her gifts to Him. Eventually, exhaustion took its toll and she collapsed and died. The baby Jesus, in one of those mysterious events that often occur in legends, took pity on la Befana’s fate and decided that from then on her spirit would be His gift-giving representative in Italy. Today, la Befana leaves gifts for all children in the hope that one of them may be the baby Jesus.

But how did she become a gift-bringer specific to Italy? And what involvement did a gay poet have in her development?

The most generally accepted origin of La Befana’s name is that it comes from the Italian word “Epifania” (=Epiphany), which is a Christian festival celebrated on 6th January and commemorates the arrival of the Three Kings at the Nativity. “Epifania” ultimately derives from the Greek word “epifaneia”, meaning “manifestation, or appearance”. The history of Epiphany is long and complicated and I won’t go into all of it – except for one thing: it’s the original date chosen by Gnostics in the 2nd century as the one on which the birth of Christ was celebrated.

In 2018 I wrote about Christmas and the Gnostics. Basically, the Gnostics were various small sects of Christians spread around the eastern Roman Empire. They didn’t celebrate Christ’s death at Easter, but celebrated his birth instead. Christians didn’t celebrate birthdays, mainly because of high infant mortality rates – they preferred to remember their deaths (like modern memorials and individual burials). Gnostics believed that the world and its inhabitants were evil, and the birth of Christ was a manifestation of God’s goodness, hence they adopted the word “epihaneia” for a special day of prayer and worship to celebrate the event (the name Christmas for Christ’s birth was adopted by Western Roman Christians much later).

One of those eastern Gnostic sects were the Carpocratians in Egypt. They believed that if the world and its people were evil then procreative sex was bad and non-procreative sex (specifically with the same gender) would bring them salvation. Western Christians accused them of being promiscuous and of having gay orgies, but there’s nothing to indicate they were having any more sex than anyone else.

The Gnostics, including the Carpocratians, are believed to be the first to celebrate Christ’s birth on January 6th. When the Western Christian authorities in Rome realised that the eastern Gnostic worship of Christ’s birth was becoming too popular they decided that rather than ban celebrating Christ’s birth they decided to come up with their own date. Unlike the Gnostics, the Western Roman Church used various clues in the New Testament and traditional dates of Christ’s crucifixion to came up with December 25th. Even though the Gnostics eventually faded away, their date of January 6th for Christ’s birth still survives in some east African and central Asian denominations (Eastern Orthodox Christianity also celebrates Christmas Day on January 6th, but it has nothing to do with the Gnostics).

To complicate matters, Roman Christians decided to keep Epiphany as the celebration of the “manifestation” of Christ, the doctrine that Christ was revealed to the world as its Saviour through the arrival of the Three Kings, and this eventually led to many Roman churches, particularly those around the Mediterranean where the Gnostics had been most influential, adopting January 6th as a gift-giving day, They later moved it to St. Nicholas’s Eve, December 5th, and that’s another story on its own.

Italy is one of those Mediterranean regions who adopted Epiphany as their original gift-giving date. They called it Pasca Epiphania, Pasca in this sense means “feast”, a Christian term used for a “holy day”, a day of worship, prayer and commemoration of a specific person or event (ultimately derived from the proto-Indo-European word for “god”). Of course “holy day” is where our modern word “holiday” comes from. There’s so much more to say about the Italian Pasca Epiphania and its origins, but we must concentrate specifically on its link to la Befana.

In winter, and often around Epiphany time, many European nations held bonfires as a traditional celebration in winter. On these bonfires they burned effigies of an old woman, said to represent the old year (much like an old man often represents the Old Year today, though he isn’t burned – this can link us to Baby New Year, an image popularised by gay artist J. C. Leyendecker). This bonfire custom still survives in Italy, whether called Guibiana, Panevin (or Pan e vin), or several other names. In medieval Venice, where the bonfire festival was held near Epiphany, the effigy gradually acquired the name reflecting the date – Befana. The name quickly spread across the whole of Italy (much in the same way as the name of the 17th century terrorist Guy Fawkes, still burned on bonfires in England every November 5th, became misappropriated by the USA in the 19th century to mean “man” or “person”). So, the name Befana was just an Italian slang term for an effigy of an old woman, and was later applied to humans in the meaning of a witch or hag.

But why burn an effigy of an old woman in the first place? Well, it is believed that what was originally burned was a large log on which was painted a face. Sound familiar? It’s the most likely origin of the Christmas log, and the Spanish “pooping log”, the Tìo de Nadal which is burned the day after Christmas Day. So, even if some Christmas traditions in different parts of the world seem unconnected, there is a connection if you go back far enough. And why a woman? Well, those bonfires held in winter were also to celebrate the end of harvest. Most cultures had a female deity that presided over harvest, like the Greek goddess Demeter, so burning effigies of female deities represented the gratitude to the goddess of a fruitful harvest and the hope of a good one the next year (modern New Year celebrations are pretty much the same thing).

The first printed use of the word “befana” in the sense of an old woman occurred in 1535 in a poem called “Sonetto in descrizion dell’Arcivescovo di Firenze”, or “A Sonnet Describing the Archbishop of Florence”. It was written by Francesco Berni (c.1497-1536), a satirist and comic poet whose works often included coded sexual references to boys. The sonnet was a sarcastic dig at the archbishop and begins with the words “Chi vuol veder quantunque pò Natura / In far una fantastica befana”. Translated into English this reads “If you could see what Nature does / In making a fanciful witch”. Berni uses the word “befana” figuratively, using it to call the archbishop an ugly and disgusting old woman. He may even have been using it in the sense of a befana puppet. Perhaps both.

Francecso Berni was born in Florence into a well-connected family. In 1517 he went to live with a Catholic cardinal who was a distant cousin. It was in Rome that Berni began writing poetry. In 1523 the cardinal’s nephew “exiled” Berni to a monastery in Abruzzo near the Adriatic coast over some homosexual scandal. Why exiling Berni to a closed community of men would have removed him from any gay impulses is a mystery. As to the exact nature of the scandal there are no surviving details.

However, it is known that Francesco Berni was a member of an influential group that included other gay writers. His works were so distinctive in their satire and coded gay references that his style has been named after him – Bernesque poetry.

Perhaps the most obvious coded gay references Berni used are contained in private letters to his fellow gay friends. In the letters he asked friends to provide, and thanked them for sending him, “hams”, a slang term for buttocks (with their accompanying young men!), and “peaches”, a slang term for the penis. These “hams” and “peaches” were to be “eaten” himself, as he himself put it, or passed on to other friends.

But, let’s get back to la Befana. The first printed reference to the term befana being used to denote Epiphany occurs on a few years after Berni’s reference, in around 1541. It appears in a comedy play called “La Trinunzia” by Berni’s Florentine contemporary and fellow-writer of Bernesque poetry, (who has no known link to enjoying or passing around Berni’s “hams” and “peaches”), Agnolo Firenzuola (1493-1543). In his play a character says the line “Hannomel detto le pecore la notte di befana, che tutte favellano”. This translates into “Hannomel said the sheep on Epiphany night, that they all talk”. This echoes another popular medieval European legend that all animals could talk in human languages on Christmas night.

The use of Befana as the name of an old woman who give gifts at Epiphany, the use we are most familiar with today, comes in another comic poem, a heroic epic called “Il Malmantile Racquistato”, or “Malmantile Recaptured”. It was written by another Florentine writer, Lorenzo Lippi (1606-1665). The poem was published posthumously in 1676.

Lippi’s first reference says: “Le balie si servano della voce befana, per intendere una di quelle larve che nuocono a’bambini, come il bau ecc., e gli persuadono che ci sia la befana cattiva e la buona, e che venga nelle case per la via delcammino.” This translates into English as:” The nurses use the word befana to mean one of those masks that frighten children, like the woof, etc., and they persuade them that there is a bad Befana and a good one, and that she comes into the houses [to reward or punish] along the way.”

That’s the early development of Italy’s “female Santa”, la Befana. There’s so much more history covering her complete transformation into a popular Christmas character, which includes contributions from other Italian gay (or suspected gay) writers such as Giordano Bruno and Count Giacomo Leopardi, but we must leave it at that or we’ll be here until next Advent.

I’ll just conclude by mentioning that la Befana has influenced several other seasonal characters and traditions around the world, which is yet whole new essay in its own right. Briefly, the characters Babushka (Russia), La Vieja de Belen (Dominican Republic), and to some extent Mari Domingi (France), are all old woman with back-stories about hosting the Three Kings and searching for the Baby Jesus.

And that’s it for today, and for 2025. Next year will bring many changes, which you’ll learn about in due course. I want to give you all a BIG THANK YOU for reading my blog, and in particular for reaching the mile-stone of a million page views. I can’t express how humbled and honoured I am that so many people find what I write remotely interesting.

I’ll sign off by wishing you all a Merry Christmas, Happy Holidays, and wish you all the best for the New Year.

An Easter Miracle

Happy Easter.

For practising Christians, the biggest miracle of all was the Resurrection of Christ. Miracles and miraculous events have become part of human culture and feature in every community, whether real or imagined. Here’s an Easter miracle you might like.

Christians have long celebrated Easter with a big feast, long before they celebrated Christmas. It was to mark the end of the period of fasting called Lent. For one medieval Irish abbot the Easter feast led to a truly life-changing miracle.

We only know about this abbot from one source, the “Book of Fermoy”, or “Leabhar Fhear Mai” in Irish Gaelic. This is a collection of poems, genealogies, histories and fables written in Ireland during the mid-15th century. The book gets its name from the home of the Roche family who feature many times throughout the book.

The story of the abbot appears about halfway through the book, sandwiched between an account of the Roman Emperors and a retelling of the Old Testament story of Enoch and Elias. It’s a short story, but will need a bit of explaining to comprehend its relevance.

The story goes like this (and I’ll keep referring to the character as abbot and not abbess, which I’ll explain later):

The protagonist of the tale is a young man who was the Abbot of Drimnagh near Dublin. One day, as preparations were being made for the Easter celebrations, he wanders out to a nearby hill to rest. He puts his sword down beside him and falls asleep. When he wakes the abbot is startled to find that she has become a beautiful woman. Even her sword has changed. It is now a distaff, a spindle for spinning, the occupation traditionally associated with unmarried women (hence an unmarried woman is often called a spinster).

Before she has fully come to terms with her change, and ugly old crone approaches her. The crone listens to the abbot’s story, and she says it is not safe for a young woman like her to be out on the hill as night approaches. Wild animals will attack her. The abbot decides she cannot return to her abbey and seeks shelter in the neighbouring monastery at Crumlin.

On entering the grounds she meets a handsome young man, the monastery’s chief administrator, who immediately falls in love with the abbot. The abbot offers no objection, and very soon the couple are married. Yes, abbots could get married in those days. In fact, this transgender abbot is already married, which will be revealed later.

This unusual couple are married for seven years and they have seven children. Then, as their eighth Easter together approaches, the young monastery administrator is invited to the celebrations in Drimnagh Abbey. The man gathers his entourage together and, with his wife, travels over the hill to Drimnagh.

On top of the hill the abbot feels very sleepy and persuades her husband and the entourage to continue, and she’ll follow them later. She then falls asleep.

A short while later the abbot awakes. Another shock awaits, as he realises he has turned back into a man. Instead of being relieved he is quite distressed. How can he explain himself to his husband and their children? How is he going to explain his seven year absence from his abbey?

Fortunately, the monks at the abbey accept his explanation and he steps back into his role as abbot without question. But what about his husband? Also, what about his own wife? When the abbot explains his long absence to her, his wife can’t understand what he means, because as far as she is concerned he’s only been away for one hour!

The abbot tries to explain to his husband what has happened. His husband seems to accept the situation. He remembers all of their seven years together, and that the abbot is the mother of their children. Again, fortunately, an amicable resolution is achieved, and they agree to let the abbot raise three of their children.

And that’s the end of the story. Firstly, the reason why I chose not to refer to the abbot as an abbess during her transition is to do with monastic governance. Some male monastic institutions could be headed by a woman, usually if there it also includes a separate community of nuns. This would be set out in the institution’s foundation charter. The fact that this character changed into a woman does not negate the terms of his abbey’s foundation charter. Only the head of the monastic order could stop her from being called an abbot, which didn’t happen in this story.

It is clear that this story was not historical but apocryphal. It’s what medieval literature termed a “fool story”. “Fool” in this context means “humble” and refers to what we would call a fable. Some historians think it may be based on real events. The abbot’s children may refer to seven pieces of land a real abbot owned, and that it deals with the division of that land into three and four parts between two monasteries. But, we’ll never know.

However, there are other elements which illustrate early medieval monastic practice. Medieval abbots didn’t have to be celibate. They could marry. There were hereditary abbots in Celtic Christianity who were usually lay members of the religious institution, quite often local aristocracy (perhaps descended from the original founder). One famous hereditary abbot is King Duncan I of the Scots (murdered by Macbeth in Shakespeare’s play) who was the hereditary Abbot of Dunkeld.

The story also contains several examples of medieval fairy lore. Hills have often been regarded as magical locations, particularly in Celtic mythology where they are often said to be the homes of fairies. The ugly old crone is the tale is also a common disguise for a fairy, as is indicated by her meeting the abbot on the fairy hill.

There have been a lot of commentaries of this story in recent years which centre on the transgender element and gender identity. Although these may have some validity in the mind of the commentator, modern transgender and identity attitudes shouldn’t be applied to ones that didn’t exist when the story was written. The medieval audience would no more understand the concept of transgender than they would about chocolate or digital technology. There are many stories of magical gender transformation in legends around the world. I’ve written about some of them on this blog. Unlike modern transgender issues, not one of them is the result of a personal choice to change gender (or species) without any supernatural means.

Another common folk motif is time distortion. Even though the abbot’s wife and the monks only think he’s been away for an hour, he and his husband remember seven years together. This time distortion is a common feature of tales involving people falling asleep on a fairy hill.

So, did you like this fable of a medieval Easter miracle? There’s still a lot in it which is difficult for historians to explain, but perhaps they shouldn’t try too hard. Like modern literature and media, the story meant something to the people who wrote it and the people who first heard it. There are clues in there which historians have yet to find, but in the end it’s simply a story. It doesn’t need to be fully explained to be enjoyed.

Advent 4: Some Basil for the New Year

Of around a hundred Christmas gift-bringers I have researched over the past four years one of the more well-known is St. Basil (c.330-379). He is the gift-bringer to the Greek nation and the millions of people of Greek heritage around the world. Basil delivers his gifts on New Year’s Night, because his feast day is January 1st. Those of Greek heritage will know more about the traditions associated with him than I do.

Recently, historians has looked at Basil’s close relationship with St. Gregory Nazianzen (c.329-390). An increasing number suggest their relationship was homosexual but platonic. I’m very wary about adding people to my files just because someone said he or she was lgbt+. But, as with St. Francis of Assisi, there might be a grain of truth in this case.

A lot of people in the lgbt+ community, and elsewhere, don’t really understand the concept of Christian love and its written expression. Its not sex. With Saints Basil and Gregory it is pure Christian love – soul-mates without all the baggage of sex. Basil and Gregory may be the perfect patron saints of same-sex couples.

Both were born into wealthy families in what is now Turkey. St. Basil is variously named as Basil of Caesarea or Basil the Great. Many members of his family also became saints – his parents and all of his siblings. St. Gregory Nazianzen, Gregory of Nazianzus, or Gregory the Theologian, was about the same age and, like Basil, both of his parents became saints.

Both were among the first generation of Christians to be born after the Roman Emperor Constantine’s conversion to Christianity in 312 and his decree of religious tolerance of all faiths. This meant that they grew up without the threat of persecution and murder.

Part of their privileged education took place in Caesarea in Cappadocia, now Kayseri in Turkey. It is there that the two saints are thought to have first met just about the time they were approaching 20 years old. They then continued their education in Constantinople, named by and after the emperor. After that they then went to Athens.

In 356 they went their separate ways for a while. Basil travelled around before returning to Caesarea to practice law. Gregory remained in Athens before returning to Nazianzen, the town near his birthplace, after which future historians named him.

Gregory’s father was Bishop of Nazianzen and he ordained his son. Gregory was rather reluctant to accept. It wasn’t because he wasn’t a Christian. Legend says that on the ship sailing to Athens a few years earlier a huge storm threatened to sink the vessel. Gregory prayed that if the ship reached Athens intact he would dedicate his whole life to God. What he had in mind was life as a solitary monk, not an ordained minister in the community. But now that he had accepted ordination his father was now his boss. Years later Gregory wrote that his father’s actions were an “act of tyranny”. Anyway, Gregory did what he thought was best. He ran away.

Meanwhile, Basil gave up the law and, like Gregory, decided on an ascetic, monastic life. However, he soon discovered that solitary living wasn’t for him. He gave away his inheritance and returned to his family estates at Annesi and gathered a few like-minded followers in a monastic commune, which included several members of his family. There Basil wrote extensively on monastic life which became the blueprint for monastic rules in the Greek Orthodox Church. It was to Annesi that Gregory retreated to after he ran away.

Basil attended the Council of Constantinople in 360. This is a significant event in Christian history because it was called to settle a dispute among theologians. Some said that Christ was similar to God the Father but was not God the Son (putting it oversimply). Basil agreed, but by the end of the council he had changed his mind. From this council the current Christian doctrine which developed into the Holy Trinity was formulated. St. Patrick famously illustrated the concept of the Holy Trinity (God the Father, God the Son, God the Holy Spirit) by pointing out that a single shamrock leaf has three separate parts but is still one leaf.

The main supporters of the “losing” side at the council were called the Arians (nothing to do with Aryans and the Nazis) and they were declared heretics. The debate, however, didn’t go away. Both Basil and Gregory were to spend years opposing the Arian supporters. They even agreed to take part in a public debating contest against Arian theologians. They absolutely trashed the Aryans with their arguments and eloquence and were declared victors of the contest.

By 373 Basil had become Bishop of Caesarea and he consecrated Gregory as Bishop of Sasima. Gregory was, again, reluctant to accept and it led to some tension in their friendship. Gregory later told Basil that he was not to be used as a pawn in Basil’s own power play. Despite this, their close relationship remained intact. They had their separate lives, but they lived together on and off, collaborating on various theological treatises or living in communes.

St. Basil died in 329 or 330, on either 1st or 2nd January. No-one knows for certain. This is why both of these dates were chosen as his feast days. He also has several others throughout the year depending on the Christian denomination. In Greek culture his gift-giving day is January 1st.

St. Gregory preached at St. Basil’s funeral, in which he said: “We became everything to each other; we shared the same lodging, the same table, the same desires, the same goal. Our love for each other grew daily and deeper… We seemed to be two bodies with one spirit”.

I’ve read expressions of Christian love, but St. Gregory expressed it far deeper than many of them. Surely, there was more than just Christian love and a bromance between them.

St. Gregory died in January 390. Like Basil he has several feast days throughout the year. The first of these is on January 2nd, on which he is commemorated with St. Basil. Because of their important writings on Christian doctrine and monastic life, as well as their defence against the Aryans, Basil and Gregory were declared Doctors of the Church.

For all his importance as a Christmas-time gift-bringer I cannot find any image of anyone dressing up as St. Basil in the same way that people dress up as Santa Claus in shopping malls or waving at crowds in Christmas parades. I can’t find out why. Perhaps someone else knows and can tell us.

Above is a video which goes into Basil in more detail. I includes stories I haven’t had room to cover, like his influence on your own health – Basil invented hospitals (his hospital is one of the “7 Gay Wonders of the World”, an article I’m preparing for next year).

I’m taking a break in January and will be back on 1st February, so a Joyful Holiday, Merry Christmas, and Happy New Year to you all.

Game of Gay Thrones 8: Saxe-Coburg-Gotha, Byzantium, Murcia, Dai Viet and Anhalt

To mark last Saturday’s historic coronation of King Charles III here is another batch of lgbt+ people who were prevented from becoming sovereign, or who unlawfully declared themselves to be one.

We’ll start with a man who was born into the British royal family but was deprived of his titles by the king.

Prince Hubertus von Saxe-Coburg-Gotha (1909-1943) – heir apparent of the duchy of Saxe-Coburg and Gotha.

In 1826 the German duchy of Saxe-Coburg and Gotha was created. The title of duke eventually passed to the children of Prince Albert von Saxe-Coburg-Gotha, the husband of Queen Victoria of the UK. By 1917 the Duke of Saxe-Coburg and Gotha was Victoria and Albert’s grandson, Prince Charles, Duke of Albany.

During World War I Charles (I suppose I should use his German name Karl) fought for Germany against Britain. This prompted the UK to pass the Titles Deprivations Act 1917. This stripped British royals who were fighting for Germany of all their British titles, and the loyal British royals dropped their German titles. This is when the UK Royals adopted the family name Windsor and the Princes of Battenburg became the Mountbattens.

After the war the German Weimar Republic abolished all royal titles, though many remained in use unofficially, as they are still today. The ex-reigning royals became the titular heads of their dynasties. Karl’s eldest son renounced his rights to succeed as head of the Saxe-Coburg-Gotha dynasty in 1932. The heir became Karl’s second son, Prince Hubertus.

Like his father Prince Hubertus became a high-ranking Nazi officer, but unlike his father Hubertus was actually anti-Hitler. Surprisingly, there are reports that Hitler would have appointed Prince Hubertus governor of the UK after a successful invasion, making him third in rank in the entire Nazi party. It has become apparent through research carried out in the last decade that Prince Hubertus was a closeted gay man. He never married, had no known relationships, or an interest in getting married.

During World War II Hubertus was a Luftwaffe pilot. He was killed when his plane was shot down by the Soviet Air Force in 1943. His father outlived him and died in 1954 and Hubertus’s nephew became head of the Saxe-Coburg and Gotha family.

Staurakios (d.800) – attempted to become Emperor of Byzantium

Staurakios was one of the many eunuchs who held high positions at the imperial Byzantine court. However, Byzantine law forbad eunuchs from occupying the throne. This didn’t stop Staurakios from trying.

Staurakios was the chief minister and most powerful man in the empire during the reign of Empress Irene, who favoured giving top positions to eunuchs. This was mainly because she distrusted the officials who had been appointed by her predecessor, her late husband Emperor Leo IV. This also meant that those officials distrusted the eunuchs, Staurakios in particular.

Staurakios’s career rose and fell on a regular basis. Irene appointed him her foreign minister (in 781); he was captured by Sultan Harun-al Rashid (782); after his release he gained Byzantine control over Slavic Greece (784); was sacked, flogged, and exiled by Irene’s son Co-Emperor Constantine (790); and then recalled back to Byzantium and reinstated (791).

When Constantine died Staurakios found that he had a rival. He and Aetius, another eunuch appointed to a high position by Empress Irene, began a power struggle to ensure control of the empire after Irene’s death. Aetius accused Staurakios of trying to usurp the throne. Although Irene believed this, all Staurakios got was just a metaphorical slap on the wrist and told not to do it again.

But it does appear that Staurakios was indeed plotting to become emperor when Irene died. In 800 Irene decided to limit his authority over the army, which he was bribing, to prevent him from organising a military campaign against Aetius. However, Staurakios was becoming ill at around this time. His advisers and doctors assured him he would recover and become emperor. So he continued his campaign against Aetius. He should have ignored his advisers and rested. He died a few weeks later.

Muhammad ibn Ammar (1031-1086) – self-proclaimed Emir of Murcia, Spain.

This poet was the lover of Abbad III al Mu’tamid (1040-1095), the Emir and Caliph of Seville, who was also a poet. The two met when they were teenagers and a close bond developed quickly though their love of poetry and each other. However, al-Mu’tamid’s father, Emir Abbad II, was suspicious of ibn Ammar’s influence and banished him. Needless to say, when Abbad II died and al-Mu’tamid succeeded as Abbad III, ibn Ammar was recalled, and he was appointed Vizier.

Ibn Ammar led the conquest of the neighbouring kingdom of Murcia, deposing its emir in 1078. He told the Murcian people that they deserved a better emir, and he decided that this better emir was himself. This displeased Abbad III, who had not given him permission to declare himself emir. The two poets exchanged sarcastic poems, not meant to be malicious, but they both took them personally and their friendship deteriorated. Not only that, but ibn Ammar’s reign as self-appointed emir also deteriorated and eventually he was deposed.

Returning to Seville as a prisoner ibn Ammar misjudged Abbad’s attempts at a reconciliation and, reluctantly, Abbad ordered his execution. Nonetheless, Abbad gave ibn Ammar a sumptuous funeral.

Prince Lê Tuân (1482-1512) – heir presumptive of Dai Viet.

Dai Viet was a medieval kingdom in what is now northern Vietnam. Prince Lê Tuân was the eldest son of King Lê Hien Tong. In 1499 the king was persuaded by his high ranking courtiers to name his successor to ensure the stability of the kingdom.

The king thought Prince Lê Tuân, was unsuitable. He was too hot-heated and often dressed as a woman, so he chose his youngest son as his successor instead. An even bigger reason to overlook Prince Lê Tuân than his cross-dressing was because he had plotted to drug his own mother.

Both of Lê Tuân’s younger brothers became kings of Dai Viet in succession. The first was very popular, but the second was a murderous maniac, disposing of many other royal princes. Lê Tuân thought it best to hide away to avoid the same fate as them.

Lê Tuân’s penchant for wearing women’s clothing didn’t hinder his marriage, and he has many living descendants, all, technically, the senior bloodline heirs of the Lê dynasty of Dai Viet. When Lê Tuân died he was declared as god by the people of the Biansia commune of Dai Viet, which is now part of China.

Prince Aribert von Anhalt (1864-1933) – heir apparent to the Duchy of Anhalt

I briefly wrote about Prince Aribert’s involvement in the first modern Olympic Games in 1896 (spoiler alert – next month I’ll be writing about another European gay prince who was even more heavily involved).

The duchy of Anhalt was a small sovereign German state within the German Empire, just as the above-mentioned duchy of Saxe-Coburg and Gotha. Prince Aribert was the last heir apparent before the Weimar Republic abolished all royal titles.

Actually Anhalt was not abolished by the Weimar Republic with the others. In 1918, the final days of the German Empire, Anhalt saw the year of three sovereigns. Aribert’s eldest brother, the reigning Duke of Anhalt, died childless in April 1918. Aribert’s next oldest brother, Prince Eduard, succeeded but died in September 1918. Eduard’s 17-year-old son Prince Joachim-Ernst then became duke. Prince Aribert was appointed regent for his nephew until Joachim-Ernst became 21. Until a time when Joachim-Ernst married and had children, Prince Aribert was heir to the title.

The day after the Armistice of 11th November 1918 was signed, which ended World War I, Prince Aribert announced the abdication of his nephew and the self-abolition of the duchy of Anhalt. As with Saxe-Coburg-Gotha, Prince Joachim-Ernst lost his royal title but became the head of the dynasty. Prince Aribert lost his place as heir when Prince Joachim-Ernst married and had children.

William and John: 7) Pirates and the Last Crusade

This is the final part of the life stories of Sir William Neville, Constable of Nottingham Castle, and his partner Sir John Clanvowe, poet. In Part 6 we looked at how I believe the lives and connections of both Sir William and Sir John created some of the most familiar plots and characters from the legend of Robin Hood. Today we conclude with their final adventuring years.

For the last eighteen months or so of their lives, Sir John Clanvowe and Sir William Neville spent a lot of time abroad. Some of this was on official though unspecified "royal business". This was probably some diplomatic or messenger service but no actual details survive.

In March 1390 Sir John and Sir William made plans to travel to the island of Rhodes. Rhodes was the base of the Order of St. John of Jerusalem, also called the Knights Hospitaller. These knights were originally monks whose aim was to found hospitals for sick pilgrims in the Holy Land. Later assuming an additional military function as protectors of pilgrims, the Hospitallers played a major part in the defence of crusader settlements. The Hospitalllers became a major sea power and guardians of Christian sea travel in the eastern Mediterranean which at the time was being ravaged by Muslim pirates based on the North African Barbary coast.

If Sir John and Sir William were intending to go to the Holy Land they would have needed the help of the Hospitallers who knew which routes and locations were currently the safest. At this time there were attacks on Christian bases by the Ottoman Turks as well as the Barbary pirates.

After their visit to Rhodes Sir John and Sir William returned to England. Apparently they were at a jousting tournament in Calais in May 1390 when they heard of a crusade against the Barbary pirates. They may even have heard about it on the journey back from Rhodes or at a spectacular Garter Tournament at Windsor held that year at which they were also present.

For years the Barbary pirates had been attacking shipping throughout the Mediterranean. The Genoese in particular were desperate to rid the trade routes of this menace because, due to their geographical location, their shipping and trade routes were at greatest risk. The Genoese appealed to the French for help which, as there was a truce with England in the Hundred Years War at the time, they freely gave.

Sir John Clanvowe and Sir William Neville made their way down to Genoa. On or about 3rd July 1390 they joined the assembled crusaders and set sail for the North African coast. They had an experienced and capable leader in Prince Louis II de Capet, Duke of Bourbon, so it seemed somewhat foolhardy for him to decide to harbour his fleet at an off-shore island near Tunis for as long as nine days. This gave the Muslims in Tunisia and the Barbary pirates plenty of time to gather their own forces and they were waiting for the crusader fleet when it finally arrived at the port of Mahdia.

The crusaders besieged Mahdia for sixty-one days. There was at least one skirmish in which many soldiers were killed, but for the most part there was a lot of sitting around and waiting. This may seem frustrating to us, but medieval siege warfare was often a long, drawn-out affair, more a question of patience than fighting.

Just how much Sir John Clanvowe, Sir William Neville and the other crusaders knew of secret negotiations being conducted by the Genoese at the time is unknown. Genoese agents had managed to negotiate a renewal of an earlier treaty they had with the Tunisians and a new truce was called. Prince Louis was unable to do anything to prevent this. In effect, the crusade achieved little if anything. The crusaders returned to Genoa, and by October Sir John and Sir William were back in England.

The final journey of Sir John Clanvowe and Sir William Neville began on 10th May 1391. Officially it was on "royal business", again unspecified. Their actual destination is also unknown, but it may be that on completion of their "royal business" they went to Constantinople. There were many English knights undergoing private pilgrimages throughout the decade and there was a growing fashion for combining this with crusading. Perhaps that was why Sir John and Sir William were there.

y the beginning of October 1391 Sir John and Sir William had arrived in Constantinople, the capital city of the waning Byzantine Empire and the home of the Greek Orthodox Christian faith. The Greek Orthodox Church had (and still has) different ecclesiastical liturgies, rites and practices to those of the Latin Catholic west which is subject to the authority of the Pope in Rome. The Roman Catholic and Eastern Orthodox churches lived side by side in Constantinople - literally. There was an uneasy relationship between them and the Pope would hardly approve of western Latin crusaders and pilgrims living among Greek worshippers, whom the Pope officially considered to be heretics.

To avoid major contact with the Greeks crusaders like Sir John and Sir William would stay in a suburb of Constantinople just across the Golden Horn where there was a Genoese trading colony called Pera. Whatever their reasons for visiting Constantinople, neither knight proceeded further. Sir John Clanvowe died in his lodgings in Pera on 6th October 1391. The cause of his death is unrecorded. Plague has been suggested, but no plague in Pera is mentioned in contemporary records for 1391. However, there was plague raging in Morea, Greece (modern-day Peloponnese) that summer. Any number of travellers could have brought the plague to Constantinople, and perhaps Sir John and Sir William had stopped off in Morea or travelled overland from Greece to Constantinople. It is known that a serious outbreak of plague did descend on Pera the following year.

Sir William Neville's death occurred four days later on 10th October. The Westminster Chronicle, written from witness reports, says William was devastated by his partner's death and refused to eat or drink, dying of malnutrition. This is a romantic, and probably true, story, though Sir William's death also from the plague cannot be discounted.

The loyal knights were buried together in Pera in the church of St. Peter and St. Paul. Sir William may have begun arrangements for his partner's burial before his own death. Their travelling companions completed the task by interring Sir William with Sir John. They also arranged for an inscribed marble slab to be placed over their graves. It is this grave slab which provides visual evidence of their relationship.

Some of the retinue and companions of Sir John and Sir William returned to England, where the partners' deaths were reported by January 1392. With them they brought what possessions the partners took with them, and they also took back with them the story of the last days of Sir John Clanvowe and Sir William Neville and how, right at the end, they were "faithful unto death".

Game of Gay Thrones 7: Byzantium, Korea, England and Baden

Here we are again with another group of lgbt royal wannabes. Included are a couple of spouses who, for one reason or another, were prevented from sitting beside their spouses. I never stop being surprised by the number of queer claimants and disinherited heirs to thrones past and present there have been, not to mention their spouses. There are even more to come next year.

Imperial symbol adopted by the Byzantine emperors

1) Basiliskianos (pre-846- after 866); named as a possible Emperor of Byzantium, 866.

The throne of Byzantium has seen more than its fair share of dethronements, assassinations and claimants. Basiliskianos became a pawn in the power struggle between Emperor Mikhael III (840-866) and his lover and co-Emperor Basileios (c.830-886). I explain the emperors’ relationship in more detail here. Briefly, Mikhael spotted Basileios at a sporting event and became besotted with him. He later made him co-emperor.

In 866 Mikhael began to show more than a casual interest in a young courtier called Basiliskianos. After Mikhael won a chariot race Basiliskianos gave him a lot of enthusiastic praise. The emperor was wearing the imperial red boots, and he told Basiliskianos to remove them and wear them himself. This angered co-emperor Basileios and a bit of an argument ensured. Mikhael said to him “I made you emperor, and do I not have the power to create another?” He later added, “I am ready to make Basiliskianos emperor”. He never did, but the possibility was always there and it upset Basileios enough to assassinate Mikhael. There’s no record of what happened to Basiliskianos after Mikhael died.

Imperial emblem on the Joseon kingdom

2) Crown Princess Sun-Bin Bong (1414-after 1436); consort of the future king of Josean.

Sun-Bin was a member of the aristocratic Haeum Bong clan. In 1429 she married Crown Prince Hi Hyang of the Joseon kingdom in Korea. The marriage, however, was not a very congenial one, and it is reported that the king himself told the Crown Prince to take more interest in his new bride. It didn’t help the marriage, and it deteriorated even more when Princess Bong got angry after one of the Crown Prince’s concubines became pregnant.

Another stumbling block in the marriage was Princess Bong’s habit of giving clothes from the royal wardrobe to her own family. But what really put an end to the marriage, and any chance of her sitting on the Korean throne with her husband in the future, was her blatant over-friendliness towards her female servants, in particular a maid with whom she confesses to having been intimate with on more than one occasion.

This was too much for the king and he banished Sun-Bin Bong from court, annulled the marriage, and reduced her to the rank of commoner. As with Basiliskianos above, there’s no real record of what happened to her after that.

Coat of arms the Mervyn, Earl of Castlehaven

3) Mervyn Tuchet, 2nd Earl of Castlehaven (1594-1631); consort of the legal heir to King Henry VIII of England.

Before the 1701 Act of Settlement defined the order of succession to the British throne it was sometimes decided by the last will of the previous monarch. King Henry VIII’s will of 1546 decreed that after the extinction of his own descendants the throne should pass to descendants of his younger sister, not his elder sister as would have been the case under primogeniture rules.

After the last of Henry VIII’s children, Queen Elizabeth I, died in 1603 the heir to the throne under his will was Lady Anne Stanley (1580-1647), who should have become Queen Anne. However, parliament decided to ignore the will and gave the throne to the primogeniture heir, the gay King James VI of Scotland. Some people considered Anne to be the rightful monarch though she never pressed her claim.

It is Anne’s second husband, the Earl of Castlehaven, who is our lgbt royal wannabe. Their marriage was disastrous. I wrote about it several years ago and it is best to read about it here because it’s a bit complicated. Thankfully, the whole sordid affair ended in 1631 when the earl was executed and he never got the chance to be the prince consort to the lawful (under King Henry’s will) queen of England.

Coat of arms of the Pinces Sanguszko-Lubartowicz

4) Prince Janusz Sanguszko-Lubartowicz (1712-1775); bloodline heir of King Harold II of England.

The most famous date in English history is 1066 – the year of 4 kings and 2 invasions. King Edward the Confessor died and was succeeded by King Harold II. Harold faced an invasion led by William of Normandy. Harold was killed in battle, but before William could take the throne as the victor one of King Edward’s nephews was declared king. He quickly abdicated in William’s favour.

Several sites online track Harold’s bloodline to determine who is his direct heir. None match my own research, which I believe is accurate. Harold’s bloodline passed through his daughter to the Kievan royal family, then to the Princes of Warsaw, and finally to the Counts Potocki, the present heirs. On the way several senior bloodlines became extinct and switched to surviving junior branches. One such senior line ended with Prince Janusz Sanguszko-Lubart.

Janusz became Harold’s heir at the age of 17 on the death of his mother, the previous bloodline heir. Janusz was a bit of a party animal and squandered his inheritance on parties and his many gay lovers. In contrast, he was also a great benefactor to local religious institutions. In 1730 he entered a dynastic marriage, but he showed little interest in performing his dynastic duty by fathering an heir. His wife soon left him, and Prince Janusz spent the rest of his life trying unsuccessfully to have his marriage annulled.

In 1748 his openly gay lifestyle was forced temporarily into the closet when his father imprisoned his lover for fraud. Two years later, his father died and Janusz had another vast inheritance to squander away. Although not interested in politics the king of Poland-Lithuania appointed him a Court Marshal, among other offices.

When Janusz died in 1775 he was in debt and there were no close living relatives on his mother’s side, King Harold’s bloodline, to succeed him. It had to go back to descendants of his great-grandfather’s younger brother, from which it has passed to today.

Coat of arms of the Grand Dukes of Baden

5) Prince Maximilian von Baden (1876-1929); heir presumptive to the Grand Duchy of Baden.

The Grand Duchy of Baden was one of the sovereign states within the Holy Roman Empire and the German Empire until it was abolished in 1918. The last Grand Duke was Prince Friedrich II (1857-1928). He was childless and his cousin Prince Maximilian was his nearest living male relative and heir presumptive.

In the 1890s the British Queen Victoria attempted to marry Maximilian to her grand-daughter, Princess Alexandra von Hessen. Alexandra wasn’t interested because she was already in love with the future Tsar Nicholas II of Russia. I wonder how history would have been different if Alexandra had married Maximilian. After all, it was Alexandra’s relationship with Rasputin that was one of the causes of the Russian Revolution.

In 1900 Prince Maximilian did marry into the British royal family. His wife was Princess Marie Louise, one of Queen Victoria’s cousins and a member of the “old Royal Family” (i.e. junior descendants of King George III), the Cumberlands. This branch of the family still exists, but most of them sided with Germany in World War I and were deprived of their British royal titles, Princess Marie Louise included.

Before his marriage Prince Maximilian was listed in Berlin police records as a homosexual. This fact was only revealed in a biography of him in 2013. Maximilian and Marie Louise had two children, both of whom have interesting connections. Their son married the late Duke of Edinburgh’s sister (he was named after Prince Philipp von Hessen, heir presumptive of Finland). Maximilian’s daughter married Philipp von Hessen’s twin brother.

In September 1918, when it seemed Germany would lose the war, the Kaiser appointed Prince Maximilian as Chancellor of Germany. The following day the Kaiser offered an armistice to the Allies and Maximilian advised him to abdicate. Once armistice was accepted a political “rebellion” against the Kaiser’s appointments forced Maximilian to resign. A republic was declared, royal titles were abolished, and Maximilian spent the rest of his life in retirement. On his cousin’s death in 1928 he became the head of the abolished Baden royal family, and claimed by monarchists as the rightful Grand Duke of Baden. He died the following year.