Today we were glad to pay a visit to Harvington Hall.
This provides an opportunity to examine part of the stories of Soulton and Harvington, two notable English manor houses, both constructed during the tumultuous Tudor period, and both containing priest hides.
By contrasting these structures and their connections to prominent figures of the period, Sir Rowland Hill and Robert Pakington, we can gain certain insights into the complexities of religious identity and the lengths individuals went to in the face of persecution.
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Sir Rowland Hill, Lord Mayor of London 1549, MP, repeatedly Warden of the Mercers, and Member of Parliament, exemplifies the religious intensity of the era.
While demonstrably a proponent of the Protestant Reformation (as his Geneva Bible involvement shows), some aspects of his house at Soulton Hall’s speak to a more nuanced position: its veiled symbolism, shows us a cautious navigation of the religious landscape. This (studied) ambiguity, reflects a sympathy for those facing religious ostracization, adds an intriguing layer to the narrative of Soulton Hall as a house.
Hill’s example asks us to consider that during the Reformation, there might have been a force that rose above narrow sectarianism. This force could be called cultural preservation, pluralism, or even multiculturalism. Hill’s success in promoting this approach is noteworthy.
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Biographical history linked to Harvington Hall brings us to Hill’s friend Robert Pakington, (elected Warden 1527-8), and also an MP.
Packington was shot and murdered in London on November 13th, 1536 on his way to mass at St. Thomas of Acre Chapel, the Chapel of the Mercers, in what is regarded as the murder in England to be effected with a handgun.
The identity of Pakington’s killer remains shrouded in mystery. However, theories point towards a religious motive. Pakington was known to lean towards Protestant reform, and Rose Hickman, said he had smuggled “English bibles from beyond sea.”
The brutal death of Sir Rowland Hill’s friend, Pakington, if interpreted by Hill as a consequence of religious intolerance, would have: served as a stark reminder of the dangers of religious extremism and recomended to him a politics of modreation and tollerance, as well as indicating the huge importance of taking extreme care.
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A couple of generations on from Robert, Harvington Hall stands as a staunchly Catholic house. It has come down to us today with (at least) seven priest hides, a testament to the family’s unwavering faith and the risks taken at Harvington to protect those deemed heretics by the Elizabethan regime.
In contrast, the priest hide at Soulton predates 1560 and was in all likelihood intended for Protestants seeking refuge from persecution under Queen Mary. This potentially makes it the earliest known priest hide in England, a stark counterpoint to Harvington.
These two residences, with their contrasting yet congruent approaches to sheltering the religiously persecuted, highlight the spectrum of experiences during the Reformation.
They serve as poignant monuments to those who suffered and a powerful reminder to strive for greater tolerance in our own times.
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The visitor experience offered at Harvington Hall shows an impresive commitment to presenting this sensitive period with historical accuracy and empathy, fostering a nuanced understanding of the challenges faced by both Catholics and Protestants during this terrible period of religious upheaval.
